1 Corinthians 1:1 — Homily on 1 Corinthians 1

See how immediately, from the very beginning, he casts down their pride, and dashes to the ground all their fond imagination, in that he speaks of himself as "called." For what I have learnt, saith he, I discovered not myself, nor acquired by my own wisdom, but while I was persecuting and laying waste the Church I was called. Now here of Him that calleth is everything: of him that is called, nothing, (so to speak,) but only to obey. "Of Jesus Christ." Your teacher is Christ; and do you register the names of men, as patrons of your doctrine? "Through the will of God." For it was God who willed that you should be saved in this way. We ourselves have wrought no good thing, but by the will of God we have attained to this salvation; and because it seemed good to him, we were called, not because we were worthy. "And Sosthenes our brother." Another instance of his modesty; he puts in the same rank with himself one inferior to Apollos; for great was the interval between Paul and Sosthenes. Now if where the interval was so wide he stations with himself one far beneath him, what can they have to say who despise their equals?

1 Corinthians 1:2 — Homily on 1 Corinthians 1

"Unto the Church of God." Not "of this or of that man," but of God. "Which is at Corinth." Seest thou how at each word he puts down their swelling pride; training their thoughts in every way for heaven? He calls it, too, the Church "of God;" shewing that it ought to be united. For if it be "of God," it is united, and it is one, not in Corinth only, but also in all the world: for the Church's name (exxlhsia: properly an assembly) is not a name of separation, but of unity and concord. "To the sanctified in Christ Jesus." Again the name of Jesus; the names of men he findeth no place for. But what is Sanctification? The Laver, the Purification. For he reminds them of their own uncleanness, from which he had freed them; and so persuades them to lowliness of mind; for not by their own good deeds, but by the loving-kindness of God, had they been sanctified. "Called to be Saints." For even this, to be saved by faith, is not saith he, of yourselves; for ye did not first draw near, but were called; so that not even this small matter is yours altogether. However, though you had drawn near, accountable as you are for innumerable wickednesses, not even so would the grace be yours, but God's. Hence also, writing to the Ephesians, he said, (Ephesians 2:8) "By grace have ye been saved through faith, and this not of yourselves;" not even the faith is yours altogether; for ye were not first with your belief, but obeyed a call. "With all who call upon the Name of our Lord Jesus Christ." Not "of this or that man," but "the Name of the Lord." "In every place, both theirs and ours." For although the letter be written to the Corinthians only, yet he makes mention of all the faithful that are in all the earth; showing that the Church throughout the world must be one, however separate in divers places; and much more, that in Corinth. And though the place separate, the Lord binds them together, being common to all. Wherefore also uniting them he adds, "both theirs and ours." And this is far more powerful [to unite], than the other [to separate]. For as men in one place, having many and contrary masters, become distracted, and their one place helps them not to be of one mind, their masters giving orders at variance with each other, and drawing each their own way, according to what Christ says, (Matthew 6:24) "Ye cannot serve God and Mammon;" so those in different places, if they have not different lords but one only, are not by the places injured in respect of unanimity, the One Lord binding them together. "I say not then, (so he speaks,) that with Corinthians only, you being Corinthians ought to be of one mind, but with all that are in the whole world, inasmuch as you have a common Master." This is also why he hath a second time added "our;" for since he had said, "the Name of Jesus Christ our Lord," lest he should appear to the inconsiderate to be making a distinction, he subjoins again, "both our Lord and theirs." That my meaning may be clearer, I will read it according to its sense thus: "Paul and Sosthenes to the Church of God which is in Corinth and to all who call upon the Name of Him who is both our Lord and theirs in every place, whether in Rome or wheresoever else they may be: grace unto you and peace from God our Father and the Lord Jesus Christ." Or again thus; which I also believe to be rather more correct: "Paul and Sosthenes to those that are at Corinth, who have been sancified, called to be Saints, together with all who call upon the Name of our Lord Jesus Christ in place, both theirs and ours; "that is to say, "grace unto you, and peace unto you, who are at Corinth, who have been sanctified and called;" not to you alone, but "with all who in every place call upon the Name of Jesus Christ, our Lord and theirs."

1 Corinthians 1:3 — Homily on 1 Corinthians 1

Now if our peace be of grace, why hast thou high thoughts? Why art Thou so puffed up, being saved by grace? And if thou hast peace with God, why wish to assign thyself to others? since this is what separation comes to. For what if you be at "peace" with this man, and with the other even find "grace?" My prayer is that both these may be yours from God; both from Him I say, and towards Him. For neither do they abide secure except they enjoy the influence from above; nor unless God be their object will they aught avail you: for it profiteth us nothing, though we be peaceful towards all men, if we be at war with God; even as it is no harm to us, although by all men we are held as enemies, if with God we are at peace. And again it is no gain to us, if all men approve, and the Lord be offended; neither is there any danger, though all shun and hate us, if with God we have acceptance and love. For that which is verily grace, and verily peace, cometh of God, since he who finds grace in God's sight, though he suffer ten thousand horrors, feareth no one; I say not only, no man, but not even the devil himself; but he that hath offended God suspects all men, though he seem to be in security. For human nature is unstable, and not friends only and brethren, but fathers also, before now, have been altogether changed and often for a little thing he whom they begat, the branch of their planting, hath been to them, more than all foes, an object of persecution. Children, too, have cast off their fathers. Thus, if ye will mark it, David was in favor with God, Absalom was in favor with men. What was the end of each, and which of them gained most honor, ye know. Abraham was in favor with God, Pharaoh with men; for to gratify him they gave up the just man's wife. Which then of the two was the more illustrious, and the happy man? every one knows. And why speak I of righteous men; The Israelites were in favor with God, but they were hated by men, the Egyptians; but nevertheless they prevailed against their haters and vanquished them, with how great triumph, is well known to you all.

1 Corinthians 1:4 — Homily on 1 Corinthians 2

That which he exhorts others to do, saying, "Let your requests with thanksgiving be made known unto God," the same also he used to do himself: teaching us to begin always from these words, and before all things to give thanks unto God. For nothing is so acceptable to God as that men should be thankful, both for themselves and for others wherefore also he prefaces almost every Epistle with this. But the occasion for his doing so is even more urgent here than in the other Epistles. For he that gives thanks, does so, both as being well off, and as in acknowledgment of a favor: now a favor is not a debt nor a requital nor a payment: which indeed every where is important to be said, but much more in the case of the Corinthians who were gaping after the dividers of the Church. "Unto my God." Out of great affection he seizes on that which is common, and makes it his own; as the prophets also from time to time use to say, "O God, my God;" and by way of encouragement he incites them to use the same language also themselves. For such expressions belong to one who is retiring from all secular things, and moving towards Him whom he calls on with so much earnestness: since he alone can truly say this, who from things of this life is ever mounting upwards unto God, and always preferring Him to all, and giving thanks continually, not only for the grace already given, but whatever blessing hath been since at any time bestowed, for this also he offereth unto Him the same praise. Wherefore he saith not merely, "I give thanks," but "at all times, concerning you;" instructing them to be thankful both always, and to no one else save God only. "For the grace of God." Seest thou how from every quarter he draws topics for correcting them? For where "grace" is, "works" are not; where "works," it is no more "grace." If therefore it be "grace," why are ye high-minded? Whence is it that ye are puffed up? "Which is given you." And by whom was it given? By me, or by another Apostle? Not at all, but "by Jesus Christ." For the expression, "In Jesus Christ," signifies this. Observe how in divers places he uses the word en, "in," instead of di ou, "through means of whom;" therefore its sense is no less.

1 Corinthians 1:5 — Homily on 1 Corinthians 2

"That in every thing ye were enriched." Again, by whom? By Him, is the reply. And not merely "ye were enriched, but "in every thing." Since then it is first of all, "riches" then, "riches of God," next, "in every thing," and lastly, "through the Only-Begotten," reflect on the ineffable treasure! "In all utterance, and all knowledge." "Word" or "utterance," not such as the heathen, but that of God. For there is knowledge without "word," and there is knowledge with "word." For so there are many who possess knowledge, but have not the power of speech; as those who are uneducated and unable to exhibit clearly what they have in their mind. Ye, saith he, are not such as these, but competent both to understand and to speak.

1 Corinthians 1:6 — Homily on 1 Corinthians 2

"Even as the testimony of Christ was confirmed in you." Under the color of praises and thanksgiving he touches them sharply. "For not by heathen philosophy," saith he, "neither by heathen discipline, but the grace of God, and by the riches, by and the knowledge, and the word given by Him, were you enabled to learn the doctrines of the truth, and to be confirmed unto the testimony of the Lord; that is, unto the Gospel. For ye had the benefit of many signs, many wonders unspeakable grace, to make you receive the Gospel. If therefore ye were established by signs and grace, why do ye waver?" Now these are the words of one both reproving, and at the same time prepossessing them in his favor.

1 Corinthians 1:7 — Homily on 1 Corinthians 2

"So that ye come behind in no gift." A great question here arises. They who had been "enriched in all utterance," so as in no respect to "come behind in any gift," are they carnal? For if they were such at the beginning, much more now. How then does he call them "carnal?" For, saith he, "I was not able to speak unto you as unto spiritual, but as unto carnal." What must we say then? That having in the beginning believed, and obtained all gifts, (for indeed they sought them earnestly,) they became remiss afterwards. Or, if not so, that not unto all are either these things said or those; but the one to such as were amenable to his censures, the other to such as were adorned with his praises. For as to the fact that they still had gifts; "Each one," saith he, "hath a psalm, hath a revelation, hath a tongue, hath an interpretation; let all things be done unto edifying." And, "Let the prophets speak two or three." Or we may state it somewhat differently; that as it is usual with us to call the greater part the whole, so also he hath spoken in this place. Withal, I think he hints at his own proceedings; for he too had shewn forth signs; even as also he saith in the second Epistle to them, "Truly the signs of an Apostle were wrought among you in all patience:" and again, "For what is there wherein you were inferior to other churches?" Or, as I was saying, he both reminds them of his own miracles and speaks thus with an eye to those who were still approved. For many holy men were there who had "set themselves to minister unto the saints," and had become "the first fruits of Achaia;" as he declareth towards the end. In any case, although the praises be not very close to the truth, still however they are inserted by way of precaution, preparing the way beforehand for his discourse. For whoever at the very outset speaks things unpleasant, excludes his words from a hearing among the weaker: since if the hearers be his equals in degree they feel angry; if vastly inferior they will be vexed. To avoid this, he begins with what seem to be praises. I say, seem; for not even did this praise belong to them, but to the grace of God. For that they had remission of sins, and were justified, this was of the Gift from above. Wherefore also he dwells upon these points, which shew the loving-kindness of God, in order that he may the more fully purge out their malady. "Waiting for the revelation of our Lord Jesus Christ." "Why make ye much ado," saith he, "why are ye troubled that Christ is not come? Nay, he is come; and the Day is henceforth at the doors." And consider his wisdom; how withdrawing them from human considerations he terrifies them by mention of the fearful judgment-seat, and thus implying that not only the beginnings must be good, but the end also. For with all these gifts, and with all else that is good, we must be mindful of that Day: and there is need of many labors to be able to come unto the end. "Revelation" is his word; implying that although He be not seen, yet He is, and is present even now, and then shall appear. Therefore there is need of patience: for to this end did ye receive the wonders, that ye may remain firm.

1 Corinthians 1:8 — Homily on 1 Corinthians 2

"Who shall also confirm you unto the end, that ye may be unreprovable." Here he seems to court them, but the saying is free from all flattery; for he knows also how to press them home; as when he saith, "Now some are puffed up as though I would not come to you:" and again, "What will ye? shall I come unto you with a rod, or in love, and in the spirit of meekness?" And, "Since ye seek a proof of Christ speaking in me." But he is also covertly accusing them: for, to say, "He shall confirm," and the word "unreprovable" marks them out as still wavering, and liable to reproof. But do thou consider how he always fasteneth them as with nails to the Name of Christ. And not any man nor teacher, but continually the Desired One Himself is remembered by him: setting himself, as it were to arouse those who were heavy-headed after some debauch. For no where in any other Epistle doth the Name of Christ occur so continually. But here it is, many times in a few verses; and by means of it he weaves together, one may say, the whole of the proem. Look at it from the beginning. "Paul called to be an Apostle of Jesus Christ, to them that have been sanctified in Jesus Christ, who call upon the Name of our Lord Jesus Christ, grace be unto you and peace from God the Father, and the Lord Jesus Christ. I thank my God for the grace which hath been given you by Jesus Christ, even as the testimony of Christ hath been confirmed in you, waiting for the revelation of our Lord Jesus Christ, who shall confirm you unreprovable in the day of our Lord Jesus Christ. God is faithful, by whom ye have been called into the fellowship of His Son Jesus Christ our Lord. And I beseech you by the Name of our Lord Jesus Christ." Seest thou the constant repetition of the Name of Christ? From whence it is plain even to the most unobservant, that not by chance nor unwittingly he doeth this, but in order that by incessant application of that glorious Name he may foment their inflammation, and purge out the corruption of the disease.

1 Corinthians 1:9 — Homily on 1 Corinthians 2

"God is faithful, by whom ye were called unto the fellowship of His Son." Wonderful! How great a thing saith he here! How vast in the magnitude of the gift which he declares! Into the fellowship of the Only-Begotten have ye been called, and do ye addict yourselves unto men? What can be worse than this wretchedness? And how have ye been called? By the Father. For since "through Him," and "in Him," were phrases which he was constantly employing in regard of the Son, lest men might suppose that he so mentioneth Him as being less, he ascribeth the same to the Father. For not by this one and that one, saith he, but "by the Father" have ye been called; by Him also have ye been "enriched." Again, "ye have been called;" ye did not yourselves approach. But what means, "into the fellowship of His Son?" Hear him declaring this very thing more clearly elsewhere. "If we suffer, we shall also reign with Him; if we die with Him, we shall also live with Him." Then, because it was a great thing which He had said, he adds an argument fraught with unanswerable conviction; for, saith he, "God is faithful," i.e. "true." Now if "true," what things He hath promised He will also perform. And He hath promised that He will make us partakers of His only-begotten Son; for to this end also did He call us. For "His gifts, and the calling of God," are without repentance. These things, by a kind of divine art he inserts thus early, lest after the vehemence of the reproofs they might fall into despair. For assuredly God's part will ensue, if we be not quite impatient of His rein. As the Jews, being called, would not receive the blessings; but this was no longer of Him that called, but of their lack of sense. For He indeed was willing to give, but they, by refusing to receive, cast themselves away. For, had He called to a painful and toilsome undertaking, not even in that case were they pardonable in making excuse; however, they would have been able to say that so it was: but if the call be unto cleansing, and righteousness, and sanctification, and redemption, and grace, and a free gift, and the good things in store, which eye hath not seen, nor ear heard; and it be God that calls, and calls by Himself; what pardon can they deserve, who come not running to Him? Let no one therefore accuse God; for unbelief cometh not of Him that calleth, but of those who start away from Him.

1 Corinthians 1:10 — Homily on 1 Corinthians 3

What I have continually been saying, that we must frame our rebukes gently and gradually, this Paul doth here also; in that, being about to enter upon a subject full of many dangers and enough to tear up the Church from her foundations he uses very mild language. His word is that he "beseeches" them, and beseeches them "through Christ;" as though not even he were sufficient alone to make this supplication, and to prevail. The emphatic force of the word "schism," I mean the name itself, was a sufficient accusation. For it was not that they had become many parts, each entire within itself, but rather the One Body which originally existed had perished. For had they been entire Churches, there might be many of them; but if they were divisions, in the next place, because he had sharply dealt with them by using the word "schism," he again softens and soothes them, saying, "That ye may be perfectly joined together in the same mind and in the same judgment." That is; since he had said, "That ye may all speak the same thing;" "do not suppose," he adds, "that I said concord should be only in words; I seek for that harmony which is of the mind." But since there is such a thing as agreement in words, and that hearty, not consenting, is no longer "perfected," nor fitted in to complete accordance. There is also such a thing as harmony of opinions, where there is not yet harmony of sentiment; for instance, when having the same faith we are not joined together in love: for thus, in opinions we are one, (for we think the same things,) but in sentiment not so. And such was the case at that time; this person choosing one leader, and that, another. For this reason he saith it is necessary to agree both in "mind" and in "judgment." For it was not from any difference in faith that the schisms arose, but from the division of their judgment through human contentiousness.

1 Corinthians 1:11 — Homily on 1 Corinthians 3

But seeing that whoso is blamed is unabashed so long as he hath no witnesses, observe how, not permitting them to deny the fact, he adduces some to bear witness. "For it hath been signified unto me concerning you, my brethren, by them which are of the household of Chloe." Neither did he say this at the very beginning, but first he brought forward his charge; as one who put confidence in his informants. Because, had it not been so, he would not have found fault: for Paul was not a person to believe lightly. Neither then did he immediately say, "it hath been signified." Consider also his prudence in not speaking of any distinct person, but of the entire family; so as not to make them hostile towards the informer: for in this way he both protects him, and fearlessly opens the accusation. For he had an eye to the benefit not of the one side only, but of the other also. Wherefore he saith not, "It hath been declared to me by certain," but he indicates also the household, lest they might suppose that he was inventing. What was "declared?" "That there are contentions among you." Thus, when he speaks, he relies upon the informants.

1 Corinthians 1:12 — Homily on 1 Corinthians 3

Next he declares also the kind of contention. "That each one of you saith, I am of Paul, and I of Apollos, and I of Cephas." "I say, contentions," saith he, "I mean, not about private matters, but of the more grievous sort, of the Church. And yet they were not speaking about himself, nor about Peter, nor about Apollos; but he signifies that if these were not to be leaned on, much less others. For that they had not spoken about them, he saith further on: "And these things I have transferred in a figure unto myself and Apollos, that ye may learn in us not to go beyond the things which are written." For if it were not right for them to call themselves by the name of Paul, and of Apollos, and of Cephas, much less of any others. If under the Teacher and the first of the Apostles, and one that had instructed so much people, it were not right to enroll themselves, much less under those who were nothing. By way of hyperbole then, seeking to withdraw them from their disease, he sets down these names. Besides, he makes his argument less severe, not mentioning by name the rude dividers of the Church, but concealing them, as behind a sort of masks, with the names of the Apostles. "I am of Paul, and I of Apollos, and I of Cephas." Not esteeming himself before Peter hath he set his name last, but preferring Peter to himself, and that greatly. He arranged his statement in the way of climax, that he might not be supposed to do this for attack, and then mentions Apollos, and then Cephas. Not therefore to magnify himself did he do this, but in speaking of wrong things he administers the requisite correction in his own person first. But that those who addicted themselves to this or that man were in error, is evident. And rightly he rebukes them, saying, "Ye do not well in that ye say, 'I am of Paul, and I of Apollos, and I of Cephas.'" But why did he add, "And I of Christ?" For although those who addicted themselves to men were in error, not surely those who dedicated themselves unto Christ. But this was not his charge, that they called themselves by the Name of Christ, but that they did not all call themselves by that Name alone. And I think that he added this of himself, wishing to make the accusation more grievous, and to point out that by this rule Christ must be considered as belonging to one party only: although they were not so using the Name themselves. For that this was what he hinted at he declared in the sequel.

1 Corinthians 1:13 — Homily on 1 Corinthians 3

"Is Christ divided?" What he saith comes to this: "Ye have cut in pieces Christ, and distributed His body." Here is anger! here is chiding! here are words full of indignation! For whenever instead of arguing he interrogates only, his doing so implies a confessed absurdity. But some say that he glanced at something else, in saying, "Christ is divided:" as if he had said, "He hath distributed to men and parted the Church, and taken one share Himself, giving them the other." Then in what follows, he labors to overthrow this absurdity, saying, "Was Paul crucified for you, or were ye baptized into the name of Paul?" Observe his Christ-loving mind; how thenceforth he brings the whole matter to a point in his own name, shewing, and more than shewing, that this honor belongs to no one. And that no one might think it was envy which moved him to say these things, therefore he is constantly putting himself forward. Observe, too, his considerate way, in that he saith not, "Did Paul make the world? did Paul from nothing produce you into being?" But only those things which belonged as choice treasures to the faithful, and were regarded with great solicitude - those he specifies, the Cross, and Baptism, and the blessings following on these. For the loving-kindness of God towards men is shewn by the creation of the world also: in nothing, however, so much as by the condescension through the Cross. And he said not, "did Paul die for you?" but, "was Paul crucified?" setting down also the kind of death. "Or were ye baptized into the name of Paul?" Again, he saith not, "did Paul baptize you?" For he did baptize many: but this was not the question, by whom they had been baptized, but, into whose name they had been baptized! For since this also was a cause of schisms, their being called after the name of those who baptized them, he corrects this error likewise saying, "Were ye baptized into the name of Paul?" "Tell me not," saith he, "who baptized, but into whose name. For not he that baptizeth, but he who is invoked in the Baptism, is the subject of enquiry. For this is He who forgives our sins." And at this point he stays the discourse, and does not pursue the subject any further. For he saith not, "Did Paul declare to you the good things to come? Did Paul promise you the kingdom of heaven?" Why, then, I ask, doth he not add these questions also? Because it is not all as one, to promise a kingdom and to be crucified. For the former neither had danger nor brought shame; but the latter, all these. Moreover, he proves the former from the latter: for having said, (Romans 8:32) "He that spared not His own Son," he adds, "How shall He not with Him also freely give us all things?" And again, (Romans 5:10) "For if when we were enemies we were reconciled unto God by the death of His Son, much more being reconciled, we shall be saved." This was one reason for his not adding what I mentioned. The one were in promise; the other had already come to pass.

1 Corinthians 1:14-15 — Homily on 1 Corinthians 3

"I thank God that I baptized none of you but Crispus and Gaius." "Why are you elate at having baptized, when I for my part even give thanks that I have not done so!" Thus saying, by a kind of divine art he does away with their swelling pride upon this point; not with the efficacy of the baptism, (God forbid,) but with the folly of those who were puffed up at having been baptizers: first, by showing that the Gift is not theirs; and, secondly, by thanking God therefore. For Baptism truly is a great thing: but its greatness is not the work of the person baptizing, but of Him who is invoked in the Baptism: since to baptize is nothing as regards man's labor, but is much less than preaching the Gospel. Yea, again I say, great indeed is Baptism, and without baptism it is impossible to obtain the kingdom. Still a man of no singular excellence is able to baptize, but to preach the Gospel there is need of great labor. He states also the reason, why he giveth thanks that he had baptized no one. What then is this reason? "Lest anyone should say that ye were baptized into my own name." Why, did he mean that they said this in those other cases? Not at all; but, "I fear," saith he, "lest the disease should proceed even to that. For if, when insignificant persons and of little worth baptize, a heresy ariseth, had I, the first announcer of Baptism, baptized many, it was likely that they forming a party, would not only call themselves by my name, but also ascribe the Baptism to me." For if from the inferiors so great an evil arose, from those of higher order it would perhaps have gone on to something far more grievous.

1 Corinthians 1:16 — Homily on 1 Corinthians 3

Then, having abashed those who were unsound in this respect and subjoining, "I baptized also the house of Stephanas," he again drags down their pride, saying besides, "I know not whether I baptized any other." For by this he signifies that neither did he seek much to enjoy the honor accruing hereby from the multitude, nor did he set about this work for glory's sake.

1 Corinthians 1:17 — Homily on 1 Corinthians 3

And not by these only, but also by the next words, he greatly represses their pride. And therefore it was that Paul had it put into his hand. And why, not being sent to baptize, did he baptize? Not in contention with Him that sent him, but in this instance laboring beyond his task. For he saith not, "I was forbidden" but, "I was not sent for this, but for that which was of the greatest necessity." For preaching the Gospel is a work perhaps for one or two; but baptizing, for everyone endowed with the priesthood. For a man being instructed and convinced, to take and baptize him is what any one whatever might do: for the rest, it is all effected by the will of the person drawing near, and the grace of God. But when unbelievers are to be instructed, there must be great labor, great wisdom. And at that time there was danger also annexed. In the former case the whole thing is done, and he is convinced, who is on the point of initiation: and it is no great thing when a man is convinced, to baptize him. But in the latter case the labor is great, to change the deliberate will, to alter the turn of mind, and to tear up error by the roots, and to plant the truth in its place. Not that he speaks out all this, neither doth he argue in so many words that Baptism has no labor, but that preaching has. For he knows how always to subdue his tone, whereas in the comparison with heathen wisdom he is very earnest, the subject enabling him to use more vehemency of language. Not therefore in opposition to Him that sent him did he baptize; but, as in the case of the widows, though the apostles had said, (Acts 6:2) "it is not fit that we should leave the Word of God and serve tables," he discharged the office of a deacon, "Let the Elders who rule well be counted worthy of double honor, especially they who labor in the word and in teaching." For as to teach the wrestlers in the games is the part of a spirited and skilful trainer, but to place the crown on the conquerors head may be that of one who cannot even wrestle, (although it be the crown which adds splendor to the conqueror,) so also in Baptism. It is impossible to be saved without it, yet it is no great thing which the baptizer doth, finding the will ready prepared. "Not in wisdom of words, lest the Cross of Christ should be made of none effect." Having brought down the swelling pride of those who were arrogant because of their baptizing, he changes his ground afterwards to meet those who boasted about heathen wisdom, and against them he puts on his armor with more vehemency. For to those who were puffed up with baptizing he said, "I give thanks that I baptized no one;" and, "for Christ sent me not to baptize." He speaks neither vehemently nor argumentatively, but, having just hinted his meaning in a few words, passeth on quickly. But here at the very outset he gives a severe blow, saying, "Lest the Cross of Christ be made void." Why then pride thyself on a thing which ought to make thee hide thy face? Since, if this wisdom is at war with the Cross and fights with the Gospel, it is not meet to boast about it, but to retire with shame. For this was the cause why the Apostles were not wise; not through any weakness of the Gift, but lest the Gospel preached suffer harm. The sort of people therefore above mentioned were not those employed in advocating the Word: rather they were among its defamers. The unlearned men were the establishers of it. This was able to check vain glory, this to repress arrogance, this to enforce moderation. "But if it was 'not by wisdom of speech,' why did they send Apollos who was eloquent?" It was not, he replies, through confidence in his power of speech, but because he was (Acts 18:24, 29) "mighty in the Scriptures," and "confuted the Jews." And besides the point in question was that the leaders and first disseminators of the word were not eloquent; since these were the very persons to require some great power, for the expulsion of error in the first instance; and…

1 Corinthians 1:18 — Homily on 1 Corinthians 4

To the sick and gasping even wholesome meats are unpleasant, friends and relations burdensome; who are often times not even recognized, but are rather accounted intruders. Much like this often is the case of those who are perishing in their souls. For the things which tend to salvation they know not; and those who are careful about them they consider to be troublesome. Now this ensues not from the nature of the thing, but from their disease. And just what the insane do, hating those who take care of them, and besides reviling them, the same is the case with unbelievers also. But as in the case of the former, they who are insulted then more than ever compassionate them, and weep, taking this as the worst symptom of the disease in its intense form, when they know not their best friends; so also in the case of the Gentiles let us act; yea more than for our wives let us wail over them, because they know not the common salvation. For not so dearly ought a man to love his wife as we should love all men, and draw them over unto salvation; be a man a Gentile, or be he what he may. For these then let us weep; for "the word of the Cross is to them foolishness," being itself Wisdom and Power. For, saith he, "the word of the Cross to them that perish is foolishness." For since it was likely that they, the Cross being derided by the Greeks, would resist and contend by aid of that wisdom, which came (forsooth) of themselves, as being disturbed by the expression of the Greeks; Paul comforting them saith, think it not strange and unaccountable, which is taking place. This is the nature of the thing, that its power is not recognized by them that perish. For they are beside themselves, and behave as madmen; and so they rail and are disgusted at the medicines which bring health.

1 Corinthians 1:19 — Homily on 1 Corinthians 4

"For it is written, I will destroy the wisdom of the wise, and the prudence of the prudent will I reject." Nothing from himself which might give offence, does he advance up to this point; but first he comes to the testimony of the Scripture, and then furnished with boldness from thence, adopts more vehement words.

1 Corinthians 1:20 — Homily on 1 Corinthians 4

"Hath not God made foolish the wisdom of this world? Where is the wise? Where the Scribe? Where the disputer of this world? Hath not God made foolish the wisdom of this world?" Having said, "It is written, I will destroy the wisdom of the wise," He subjoins demonstration from facts, saying, "Where is the wise? where the Scribe?" at the same time glancing at both Gentiles and Jews. For what sort of philosopher, which among those who have studied logic, which of those knowing in Jewish matters, hath saved us and made known the truth? Not one. It was the fisherman's work, the whole of it.

1 Corinthians 1:21 — Homily on 1 Corinthians 4

"For seeing that in the wisdom of God the world through its wisdom knew not God, it was God's good pleasure through the foolishness of the preaching to save them that believe." The wisdom apparent in those works whereby it was His will to make Himself known. For to this end did he frame them, and frame them such as they are, that by a sort of proportion, from the things which are seen heaven great as it is, not only was made by Him, but made with ease; and that boundless earth, too, was brought into being even as if it had been nothing. Wherefore of the former He saith, "The works of Thy fingers are the heavens," and concerning the earth, "Who hath made the earth as it were nothing." Since then by this wisdom the world was unwilling to discover God, He employed what seemed to be foolishness, i.e. the Gospel, to persuade men; not by reasoning, but by faith. It remains that where God's wisdom is, there is no longer need of man's. For before, to infer that He who made the world such and so great, must in all reason be a God possessed of a certain uncontrollable, unspeakable power; and by these means to apprehend Him;-this was the part of human wisdom. But now we need no more reasonings, but faith alone. For to believe on Him that was crucified and buried, and to be fully persuaded that this Person Himself both rose again and sat down on high; this needeth not wisdom, nor reasonings, but faith. For the Apostles themselves came in not by wisdom, but by faith, and surpassed the heathen wise men in wisdom and loftiness, and that so much the more, as to raise disputings is less than to receive by faith the things of God. For this transcends all human understanding. But how did He "destroy wisdom?" Being made known to us by Paul and others like him, He shewed it to be unprofitable. For towards receiving the evangelical proclamation, neither is the wise profited at all by wisdom, nor the unlearned injured at all by ignorance. But the shepherd and the rustic will more quickly receive this, once for all both repressing all doubting thoughts and delivering himself unto faith. For the matter is not of that kind; this way of knowing God being far greater than the other. You see then, faith and simplicity are needed, and this we should seek every where, and prefer it before the wisdom which is from without. For "God," saith he, "hath made wisdom foolish." But what is, "He hath made foolish?" He hath shewn it foolish in regard of receiving the faith. For since they prided themselves on it, He lost no time in exposing it. For what sort of wisdom is it, when it cannot discover the chief of things that are good? He caused her therefore to appear foolish, after she had first convicted herself. For if when discoveries might have been made by reasoning, she proved nothing, now when things proceed on a larger scale, how will she be able to accomplish aught? now when there is need of faith alone, and not of acuteness? You see then, God hath shewn her to be foolish. It was His good pleasure, too, by the foolishness of the Gospel to save; foolishness, I say, not real, but appearing to be such. For that which is more wonderful yet is His having prevailed by bringing in, not another such wisdom more excellent than the first, but what seemed to be foolishness. He cast out Plato for example, not by means of another philosopher of more skill, but by an unlearned fisherman. For thus the defeat became greater, and the victory more splendid.

1 Corinthians 1:22-24 — Homily on 1 Corinthians 4

Next, to shew the power of the Cross, he saith, "For Jews ask for signs and Greeks seek after wisdom: but we preach Christ crucified, unto Jews a stumbling-block, and unto Greeks foolishness; but unto them that are called, both Jews and Greeks, Christ the Power of God, and the Wisdom of God." Vast is the import of the things here spoken! For he means to say how by contraries God hath overcome, and how the Gospel is not of man. What he saith is something of this sort. When, saith he, we say unto the Jews, Believe; they answer, Raise the dead, Heal the demoniacs, Shew unto us signs. But instead thereof what say we? That He was crucified, and died, who is preached. And this is enough, not only to fail in drawing over the unwilling, but even to drive away those even who are willing. Nevertheless, it drives not away, but attracts and holds fast and overcomes. Again; the Greeks demand of us a rhetorical style, and the acuteness of sophistry. But preach we to these also the Cross, and that which in the case of the Jews seems weakness, this in the case of the Greeks is foolishness. Wherefore, when we not only fail in producing what they demand, but also produce the very opposites of their demand; (for the Cross has not merely no appearance of being a sign sought out by reasoning, but even the very annihilation of a sign;-is not merely deemed no proof of power, but a conviction of weakness;-not merely no display of wisdom, but a suggestion of foolishness;)-when therefore they who seek for signs and wisdom not only receive not the things which they ask, but even hear the contrary to what they desire, and then by means of contraries are persuaded;-how is not the power of Him that is preached unspeakable? As if to some one tempest-tost and longing for a haven, you were to shew not a haven but another wilder portion of the sea, and so could make him follow with thankfulness? Or as if a physician could attract to himself the man that was wounded and in need of remedies, by promising to cure him not with drugs, but with burning of him again! For this is a result of great power indeed. So also the Apostles prevailed, not simply without a sign, but even by a thing which seemed contrary to all the known signs. Which thing also Christ did in the case of the blind man. For when He would heal him, He took away the blindness by a thing that increased it: i.e. He put on clay. As then by means of clay He healed the blind man, so also by means of the Cross He brought the world to Himself. That certainly was adding an offence, not taking an offence away. So did He also in creation, working out things by their contraries. With sand, for instance, He walled in the sea, having made the weak a bridle to the strong. He placed the earth upon water, having taken order that the heavy and the dense should be borne on the soft and fluid. By means of the prophets again with a small piece of wood He raised up iron from the bottom. In like manner also with the Cross He hath drawn the world to Himself. For as the water beareth up the earth, so also the Cross beareth up the world. You see now, it is proof of great power and wisdom, to convince by means of the things which tell directly against us. Thus the Cross seems to be matter of offence; and yet far from offending, it even attracts.

1 Corinthians 1:25 — Homily on 1 Corinthians 4

All these things, therefore, Paul bearing in mind, and being struck with astonishment, said that "the foolishness of God is wiser than men, and the weakness of God is stronger than men;" in relation to the Cross, speaking of a folly and weakness, not real but apparent. For he is answering with respect unto the other party's opinion. For that which philosophers were not able by means of reasoning to accomplish, this, what seemed to be foolishness did excellently well. Which then is the wiser, he that persuadeth the many, or he that persuadeth few, or rather no one? He who persuadeth concerning the greatest points, or about matters which are nothing? What great labors did Plato endure, and his followers, discoursing to us about a line, and an angle, and a point, and about numbers even and odd, and equal unto one another and unequal, and such-like spiderwebs; (for indeed those webs are not more useless to man's life than were these subjects;) and without doing good to any one great or small by their means, so he made an end of his life. How greatly did he labor, endeavoring to show that the soul was immortal! and even as he came he went away, having spoken nothing with certainty, nor persuaded any hearer. But the Cross wrought persuasion by means of unlearned men; yea it persuaded even the whole world: and not about common things, but in discourse of God, and the godliness which is according to truth, and the evangelical way of life, and the judgment of the things to come. And of all men it made philosophers: the very rustics, the utterly unlearned. Behold how "the foolishness of God is wiser than men," and "the weakness stronger?" How "stronger?" Because it overran the whole world, and took all by main force, and while men were endeavoring by ten thousands to extinguish the name of the Crucified, the contrary came to pass: that flourished and increased more and more, but they perished and wasted away; and the living at war with the dead, had no power. So that when the Greek calls me foolish, he shows himself above measure foolish: since I who am esteemed by him a fool, evidently appear wiser than the wise. When he calls me weak, then he shows himself to be weaker. For the noble things which publicans and fishermen were able to effect by the grace of God, these, philosophers, and rhetoricians, and tyrants, and in short the whole world, running ten thousand ways here and there, could not even form a notion of. For what did not the Cross introduce? The doctrine concerning the Immortality of the Soul; that concerning the Resurrection of the Body; that concerning the contempt of things present; that concerning the desire of things future. Yea, angels it hath made of men, and all, every where, practice self-denial, and show forth all kinds of fortitude.

1 Corinthians 1:26-27 — Homily on 1 Corinthians 5

Again; he proved at the same time that the thing is not new, but ancient, as it was presignified and foretold from the beginning. For, "It is written," saith he, "I will destroy the wisdom of the wise." Withal he shews that it was neither inexpedient nor unaccountable for things to take this course: (for, "seeing that in the wisdom of God the world," saith he, "knew not God, God was well pleased through the foolishness of preaching to save them which believe:") and that the Cross is a demonstration of ineffable power and wisdom, and that the foolishness of God is far mightier than the wisdom of man. And this again he proves not by means of the teachers, but by means of the disciples themselves. For, "Behold your calling," saith he: that not only teachers of an untrained sort, but disciples also of the like class, were objects of His choice; that He chose "not many wise men" (that is his word) "according to the flesh." And so that of which he is speaking is proved to surpass both in strength and wisdom, in that it convinces both the many and the unwise: it being extremely hard to convince an ignorant person, especially when the discourse is concerning great and necessary things. However, they did work conviction. And of this he calls the Corinthians themselves as witnesses. For, "behold your calling, brethren," saith he: consider; examine: for that doctrines so wise, yea, wiser than all, should be received by ordinary men, testifies the greatest wisdom in the teacher. But what means, "according to the flesh?" According to what is in sight; according to the life that now is; according to the discipline of the Gentiles. Then, lest he should seem to be at variance with himself, (for he had convinced both the Proconsul, and other wise men, too, we have seen coming over to the Gospel;) he said not, No wise man, but, "Not many wise men." For he did not designedly call the ignorant and pass by the wise, but these also he received, yet the others in much larger number. And why? Because the wise man according to the flesh will not cast away his corrupt doctrine. And as in the case of a physician who might wish to teach certain persons the secrets of his art, those who know a few things, having a bad and perverse mode of practicing the art which they make a point of retaining, would not endure to learn quietly, but they who knew nothing would most readily embrace what was said: even so it was here. The unlearned were more open to conviction, for they were free from the extreme madness of accounting themselves wise. For indeed the excess of folly is in these more than any, these, I say, who commit unto reasoning things which cannot be ascertained except by faith. Thus, suppose the smith by means of the tongs drawing out the red-hot iron; if any one should insist on doing it with his hand, we should vote him guilty of extreme folly: so in like manner the philosophers who insisted on finding out these things for themselves disparaged the faith. And it was owing to this that they found none of the things they sought for. "Not many mighty, not many noble;" for these also are filled with pride. And nothing is so useless towards an accurate knowledge of God as arrogance, and being nailed down to wealth: for these dispose a man to admire things present, and make no account of the future; and they stop up the ears through the multitude of cares: but "the foolish things of the world God chose:" which thing is the person one meets in the market more of a philosopher than themselves. Wherefore also he said himself, "That He might put to shame the wise." And not in this instance alone hath he done this, also in the case of the other advantages of life. For, to proceed, "the weak things" He chose; not foolish sons only, but needy also, and contemptible and obscure He called, that He might humble those who were in high places.

1 Corinthians 1:28 — Homily on 1 Corinthians 5

"And the base things of the world, and the things that are despised, and the things that are not?" Those persons who are considered to be nothing because of their great insignificance. Thus hath He shown forth His great power, casting down the great by those who seem to be nothing. The same elsewhere he thus expresses, "My strength is made perfect in weakness:" such as never applied themselves to any branch of learning, how all at once to discourse wisely on the things which are above the heavens. For suppose a physician, an orator, or any one else: we then most admire him, when he convinces and instructs those completely uneducated. Now, if to instil into an uneducated man the rules of art be a very wonderful thing, much more things which pertain to so high philosophy. But not for the wonder's sake only, neither to shew His own power, hath He done this, but to check also the arrogant. And therefore he both said before, "That he might confound the wise and the strong, that He might bring to nought the things which are..."

1 Corinthians 1:29 — Homily on 1 Corinthians 5

"That no flesh should glory in the presence of God." For God doeth all things to this end, to repress vainglory and pride, to pull down boasting. "Do you, too," saith he, "employ yourselves in that work." He doth all, that we may put nothing to our own account; that we may ascribe all unto God. And have ye given yourselves over unto this person or to that? And what pardon will ye obtain? For God Himself hath shown that it is not possible we should be saved only by ourselves: and this He did from the beginning. For neither then could men be saved by themselves; but it required their compassing the beauty of the heaven, and the extent of the earth, and the mass of creation besides; if so they might be led by the hand to the great artificer of all the works. And He did this, repressing beforehand the self-conceit which was after to arise. Just as if a master who had given his scholar charge to follow wheresoever he might lead, when he sees him forestalling, and desiring to learn all things of himself, should permit him to go quite astray; and when he hath proved him incompetent to acquire the knowledge, should thereupon at length introduce to him what himself has to teach: so God also commanded in the beginning to trace Him by the idea which the creation gives; but since they would not, He, after showing by the experiment that they are not sufficient for themselves, conducts them again unto Him by another way. He gave for a tablet, the world; but the philosophers studied not in those things, neither were willing to obey Him, nor to approach unto Him by that way which Himself commanded. He introduces another way more evident than the former; one that might bring conviction that man is not of himself alone sufficient unto himself. For then scruples of reasoning might be started, and the Gentile wisdom employed, on their part whom He through the creation was leading by the hand; but now, unless a man become a fool, that is, unless he dismiss all reasoning and all wisdom, and deliver up himself unto the faith, it is impossible to be saved. You see that besides making the way easy, he hath rooted up hereby no trifling disease, namely, in forbidding to boast, and have high thoughts: "that no flesh should glory:" for hence came the sin, that men insisted on being wiser than the laws of God; not willing so to obtain knowledge as He had enacted: and therefore they did not obtain it at all. So also was it from the beginning. He said unto Adam, "Do such a thing, and such another thou must not do." He, as thinking to find out something more, disobeyed; and even what he had, he lost. He spake unto those that came after, "Rest not in the creature; but by means of it contemplate the Creator." They, forsooth, as if making out something wiser than what had been commanded, set in motion windings innumerable. Hence they kept dashing against themselves and one another, and neither found God, nor concerning the creature had any distinct knowledge; nor had any meet and true opinion about it. Wherefore again, with a very high hand, lowering their conceit, He admitted the uneducated first, showing thereby that all men need the wisdom from above. And not only in the matter of knowledge, but also in all other things, both men and all other creatures He hath constituted so as to be in great need of Him; that they might have this also as a most forcible motive of submission and attachment, lest turning away they should perish. For this cause He did not suffer them to be sufficient unto themselves. For if even now many, for all their indigency, despise Him, were the case not so, whither would they not have wandered in haughtiness? So that He stayed them from boasting as they did, not from any grudge to them, but to draw them away from the destruction thence ensuing.

1 Corinthians 1:30 — Homily on 1 Corinthians 5

"But of Him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness, and sanctification, and redemption." The expression "of Him," I suppose he uses here, not of our introduction into being, but with reference to the faith: that is, to our having become children of God, "not of blood, nor of the will of the flesh." "Think not then, that having taken away our glorying, He left us so: for there is another, a greater glorying, His gift. For ye are the children of Him in whose presence it is not meet to glory, having become so through Christ." And since he has said, "The foolish things of the world He chose, and the base," he signifies that they are nobler than all, having God for their Father. And of this nobility of ours, not this person or that, but Christ is the cause, having made us wise, and righteous, and holy. For so mean the words, "He was made unto us wisdom." Who then is wiser than we are who have not the wisdom of Plato, but Christ Himself God having so willed. But what means, "of God?" Whenever he speaks great things concerning the Only-Begotten, he adds mention of the Father, lest any one should think that the Son is unbegotten. Since therefore he had affirmed His power to be so great, and had referred the whole unto the Son, saying that He had "become wisdom unto us, and righteousness, and sanctification and redemption;" through the Son again referring the whole to the Father, he saith, "of God." But why said he not, He hath made us wise, but "was made unto us wisdom?" To show the copiousness of the gift. As if he had said, He gave unto us Himself. And observe how he goes on in order. For first He made us wise by delivering from error, and then righteous and holy, by giving us the Spirit; and He hath so delivered us from all our evils as to be "of Him." and this is not meant to express communication of being, but is spoken concerning the faith. Elsewhere we find him saying, "We were made righteousness in Him;" in these words, "Him who knew no sin He made to be sin for us that we might be made the righteousness of God in Him;" but now he saith, "He hath been made righteousness unto us; so that whosoever will may partake plentifully." For it is not this man or that who hath made us wise, but Christ. "He that glorieth," therefore, "let him glory in Him," not in such or such an one. From Christ have proceeded all things. Wherefore, having said, "Who was made unto us wisdom, and righteousness, and sanctification, and redemption," he added, "that, according as it is written, he that glorieth, let him glory in the Lord."

1 Corinthians 1:31 — Homily on 1 Corinthians 5

For this cause also he had vehemently inveighed against the wisdom of the Greeks, to teach men this lesson, and no other: that (as indeed is no more than just) they should boast themselves in the Lord. For when of ourselves we seek the things which are above us, nothing is more foolish, nothing weaker than we are. In such case, a tongue well whetted we may have; but stability of doctrine we cannot have. Rather, reasonings, being alone, are like the webs of spider. For unto such a point of madness have some advanced as to say that there is nothing real in the whole of being: yea, they maintain positively that all things are contrary to what appears. Say not therefore that anything is from thyself, but in all things glory in God. Impute unto no man anything at any time. For if unto Paul nothing ought to be imputed much less unto any others. For, saith he, "I planted, Apollos watered, but God gave the increase." He that hath learnt to make his boast in the Lord, will never be elated, but will be moderate at all times, and thankful under all circumstances. But not such is the mind of the Greeks; they refer all to themselves; wherefore even of men they make gods. In so great shame hath desperate arrogance plunged them.

1 Corinthians 2:1-2 — Homily on 1 Corinthians 6

Nothing was ever more prepared for combat than the spirit of Paul; or rather, I should say, not his spirit, (for he was not himself the inventor of these things,) but, nothing was ever equal to the grace working within him, which overcometh all things. For sufficient indeed is what had been said before to cast down the pride of the boasters about wisdom; nay, even a part of it had been enough. But to enhance the splendor of the victory, he contends anew for the points which he had been affirming; trampling upon the prostrate foe. Look at it in this way: He had brought forward the prophecy which saith, "I will destroy the wisdom of the wise." He had shewn the wisdom of God, in that by means of what seemed to be foolishness, He destroyed the philosophy of the Gentiles; he had shewn that the "foolishness of God is wiser than men;" he had shewn that not only did He teach by untaught persons, but also chose untaught persons to learn of Him. Now he sheweth that both the thing itself which was preached, and the manner of preaching it, were enough to stagger people; and yet did not stagger them. As thus: "not only," saith he, "are the disciples uneducated, but I myself also, who am the preacher." Therefore he saith, "And I, brethren," (again he useth the word "brethren," to smooth down the harshness of the utterance,) "came not with excellency of speech, declaring unto you the testimony of God." "What then? tell me, hadst thou chosen to come 'with excellency,' wouldest thou have been able?" "I, indeed, had I chosen, should not have been able; but Christ, if He had chosen, was able. But He would not, in order that He might render His trophy more brilliant." Wherefore also in a former passage, shewing that it was His work which had been done, His will that the word should be preached in an unlearned manner, he said, "For Christ sent me not to baptize, but to preach the Gospel; not with wisdom of words." But far greater, yea, infinitely greater, than Paul's willing this, is the fact that Christ willed it. "Not therefore," saith he, "by display of eloquence, neither armed with arguments from without, do I declare the testimony of God." He saith not "the preaching," but "the testimony of God;" which word was itself sufficient to withhold him. For he went about preaching death: and for this reason he added, "for I determined not to know anything among you, save Jesus Christ, and Him crucified." This was the meaning he meant to convey, that he is altogether destitute of the wisdom which is without; as indeed he was saying above, "I came not with excellency of speech:" for that he might have possessed this also is plain; for he whose garments raised the dead and whose shadow expelled diseases, much more was his soul capable of receiving eloquence. For this is a thing which may be taught: but the former transcendeth all art. He then who knows things beyond the reach of art, much more must he have had strength for lesser things. But Christ permitted not; for it was not expedient. Rightly therefore he saith, "For I determined not to know any thing:" for I, too, for my part have just the same will as Christ. And to me it seems that he speaks to them in a lower tone even than to any others, in order to repress their pride. Thus, the expression, "I determined to know nothing," was spoken in contradistinction to the wisdom which is without. "For I came not weaving syllogisms nor sophisms, nor saying unto you anything else than Christ was crucified. They indeed have ten thousand things to say, and concerning ten thousand things they speak, winding out long courses of words, framing arguments and syllogisms, compounding sophisms without end. But I came unto you saying no other thing than 'Christ was crucified,' and all of them I out-stripped: which is a sign such as no words can express of the power of Him whom I preach."

1 Corinthians 2:3 — Homily on 1 Corinthians 6

"And I was with you in weakness, and in fear, and in much trembling." This again is another topic: for not only are the believers unlearned persons; not only is he that speaketh unlearned; not only is the manner of the teaching of an unlearned cast throughout; not only was the thing preached of itself enough to stagger people; (for the cross and death were the message brought;) but together with these there were also other hindrances, the dangers, and the plots, and the daily fear, and the being hunted about. For the word "weakness," with him in many places stands for the persecutions: as also elsewhere. "My weakness which I had in my flesh ye did not set at nought:" (Galatians 4:13-14) and again, "If I must needs glory, I will glory of the things which concern my weakness." (2 Corinthians 11:30) What weakness? "The governor under Aretas the king guarded the city of the Damascenes, desirous to apprehend me." (2 Corinthians 5:32) And again, "Wherefore I take pleasure in weakness:" (2 Corinthians 12:10) then, saying in what, he added, "In injuries, in necessities, in distresses." And here he makes the same statement; for having said, "And I was in weakness," etc. he did not stop at this point, but explaining the word "weakness" makes mention of his dangers. He adds again, "and in fear, and in much trembling, I was with you." "How sayest thou? Did Paul also fear dangers?" He did fear, and dreaded them excessively; for though he was Paul, yet he was a man. But this is no charge against Paul, but infirmity of human nature; and it is to the praise of his fixed purpose of mind that when he even dreaded death and stripes, he did nothing wrong because of this fear. So that they who assert that he feared not stripes, not only do not honor him, but rather abridge greatly his praises. For if he feared not, what endurance or what self-restraint was there in bearing the dangers? I, for my part, on this account admire him; because being in fear, and not simply in "fear," but even in "trembling" at his perils, he so ran as ever to keep his crown; and gave not in for any danger, in his task of purging out the world, and everywhere both by sea and land sowing the Gospel.

1 Corinthians 2:4 — Homily on 1 Corinthians 6

"And my speech and my preaching was not in persuasive words of wisdom:" that is, had not the wisdom from without. Now if the doctrine preached had nothing subtle, and they that were called were unlearned, and he that preached was of the same description, and thereto was added persecution, and trembling and fear; tell me, how did they overcome without Divine power? And this is why, having said, "My speech and my preaching was not in persuasive words of wisdom," he added, "but in demonstration of the Spirit and of power." Dost thou perceive how "the foolishness of God is wiser than men, and the weakness stronger?" They for their part, being unlearned and preaching such a Gospel, in their chains and persecution overcame their persecutors. Whereby? was it not by their furnishing that evidence which is of the Spirit? For this indeed is confessed demonstration. For who, tell me, after he had seen dead men rising to life and devils cast out, could have helped admitting it? But seeing that there are also deceiving wonders, such as those of sorcerers, he removes this suspicion also. For he said not simply "of power," but first, "of the Spirit," and then, "of power:" signifying that the things done were spiritual. It is no disparagement, therefore, that the Gospel was not declared by means of wisdom; rather it is a very great ornament. For this, it will be allowed, is the clearest token of its being divine and having its roots from above, out of the heavens.

1 Corinthians 2:5 — Homily on 1 Corinthians 6

"That your faith should not stand in the wisdom of men, but in the power of God." Seest thou how clearly in every way he hath set forth the vast gain of this "ignorance," and the great loss of this "wisdom?" For the latter made void the Cross, but the former proclaimed the power of God: the latter, besides their failing to discover any of those things which they most needed, set them also upon boasting of themselves; the former, besides their receiving the truth, led them also to pride themselves in God. Again, wisdom would have persuaded many to suspect that the doctrine was of man: this clearly demonstrated it to be divine, and to have come down from heaven. Now when demonstration is made by wisdom of words, even the worse oftentimes overcome the better, having more skill in words; and falsehood outstrips the truth. But in this case it is not so: for neither doth the Spirit enter into an unclean soul, nor, having entered in, can it ever be subdued; even though all possible cleverness of speech assail it. For the demonstration by works and signs is far more evident than that by words.

1 Corinthians 2:6 — Homily on 1 Corinthians 7

"Howbeit we speak wisdom among the perfect:" for when I, accounted foolish and a preacher of follies, get the better of the wise, I overcome wisdom, not by foolishness but by a more perfect wisdom; a wisdom, too, so ample and so much greater, that the other appears foolishness. Wherefore having before called it by a name such as they named it at that time, and having both proved his victory from the facts, and shewn the extreme foolishness of the other side: he thenceforth bestows upon it its right name, saying, "Howbeit we speak wisdom among the perfect." "Wisdom" is the name he gives to the Gospel, to the method of salvation, the being saved by the Cross. "The perfect," are those who believe. For indeed they are "perfect," who know all human things to be utterly helpless, and who overlook them from the conviction that by such they are profited nothing: such were the true believers. "But not a wisdom of this world." For where is the use of the wisdom which is without, terminating here and proceeding no further, and not even here able to profit its possessors? Now by the "rulers of the world," here, he means not certain demons, as some suspect, but those in authority, those in power, those who esteem the thing worth contending about, philosophers, rhetoricians and writers of speeches. For these were the dominant sort and often became leaders of the people. "Rulers of the world" he calls them, because beyond the present world their dominion extends not. Wherefore, he adds further, "which are coming to nought;" disparaging it both on its own account, and from those who wield it. For having shewn that it is false, that it is foolish, that it can discover nothing, that it is weak, he shews moreover that it is but of short duration.

1 Corinthians 2:7 — Homily on 1 Corinthians 7

"But we speak God's wisdom in a mystery." What mystery? For surely Christ saith, "What ye have heard in the ear, proclaim upon the housetops." How then does he call it "a mystery?" Because that neither angel nor archangel, nor any other created power knew of it before it actually took place. Wherefore he saith, "That now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God." And this hath God done in honor to us, so that they not without us should hear the mysteries. For we, too, ourselves, whomsoever we make our friends, use to speak of this as a sure proof of friendship towards them, that we tell our secrets to no one in preference to them. Let those hear who expose to shame the secrets of the Gospel, and unto all indiscriminately display the "pearls" and the doctrine, and who cast "the holy things" unto "dogs," and "swine," and useless reasonings. For the Mystery wants no argumentation; but just what it is, that only is to be declared. Since it will not be a mystery, divine and whole in all its parts, when thou addest any thing to it of thyself also. And in another sense, too, a mystery is so called; because we do not behold the things which we see, but some things we see and others we believe. For such is the nature of our Mysteries. I, for instance, feel differently upon these subjects from an unbeliever. I hear, "Christ was crucified;" and forthwith I admire His loving-kindness unto men: the other hears, and esteems it weakness. I hear, "He became a servant;" and I wonder at his care for us: the other hears, and counts it dishonor. I hear, "He died;" and am astonished at His might, that being in death He was not holden, but even broke the bands of death: the other hears, and surmises it to be helplessness. He hearing of the resurrection, saith, the thing is a legend; I, aware of the facts which demonstrate it, fall down and worship the dispensation of God. He hearing of a layer, counts it merely as water: but I behold not simply the thing which is seen, but the purification of the soul which is by the Spirit. He considers only that my body hath been washed; but I have believed that the soul also hath become both pure and holy; and I count it the sepulchre, the resurrection, the sanctification, the righteousness, the redemption, the adoption, the inheritance, the kingdom of heaven, the plenary effusion of the Spirit. For not by the sight do I judge of the things that appear, but by the eyes of the mind. I hear of the "Body of Christ:" in one sense I understand the expression, in another sense the unbeliever. And just as children, looking on their books, know not the meaning of the letters, neither know what they see; yea more, if even a grown man be unskilful in letters, the same thing will befall him; but the skilful will find much meaning stored up in the letters, even complete lives and histories: and an epistle in the hands of one that is unskilful will be accounted but paper and ink; but he that knows how to read will both hear a voice, and hold converse with the absent, and will reply whatsoever he chooses by means of writing: so it is also in regard of the Mystery. Unbelievers albeit they hear, seem not to hear: but the faithful, having the skill which is by the Spirit, behold the meaning of the things stored therein. In another point of view, the word indicates also the Gospel's being contrary to all expectation. By no other name is Scripture wont to call what happens beyond all hope and above all thought of men. And though it be everywhere preached, still is it a mystery; for as we have been commanded, "what things we have heard in the ear, to speak upon the house tops," so have we been also charged, "not to give the holy things unto dogs nor yet to cast our pearls before swine." For some are carnal and do not understand: others have a veil upon their hearts and do not see: wherefore that is above all things a mystery, which everywhere is preached, but…

1 Corinthians 2:8 — Homily on 1 Corinthians 7

"Which none of the rulers of this world knew; for had they known, they would not have crucified the Lord of Glory." Now if they knew not, how said He unto them, "Ye both know Me, and ye know whence I am?" Indeed, concerning Pilate the Scripture saith, he knew not. It is likely also that neither did Herod know. These, one might say, are called rulers of this world: but if a man were to say that this is spoken concerning the Jews also and the Priests, he would not err. For to these also He saith, "Ye know neither Me nor My Father." How then saith He a little before, "Ye both know Me, and ye know whence I am?" However, the manner of this way of knowledge and of that hath already been declared in the Gospel; and, not to be continually handling the same topic, thither do we refer our readers. What then? Was their sin in the matter of the Cross forgiven them? For He surely did say, "Forgive them." If they repented, it was forgiven. For even he who set countless assailants on Stephen and persecuted the Church, even Paul, became the champion of the Church. Just so then, those others also who chose to repent, had forgiveness: and this indeed Paul himself meant, when he exclaims, "I say then, have they stumbled that they should fall? God forbid." "I say then, hath God cast away His people whom He foreknew? God forbid." Then, to shew that their repentance was not precluded, he brought forward as a decisive proof his own conversion, saying, "For I also am an Israelite." As to the words, "They knew not;" they seem to me to be said here not concerning Christ's Person, but only concerning the dispensation hidden in that event: as if he had said, what meant "the death," and the "Cross," they knew not. For in that passage also He said not, "They know not Me," but, "They know not what they do;" that is, the dispensation which is being accomplished, and the mystery, they are ignorant of. For they knew not that the Cross is to shine forth so brightly; that it is made the salvation of the world, and the reconciliation of God unto men; that their city should be taken; and that they should suffer the extreme of wretchedness. By the name of "wisdom," he calls both Christ, and the Cross and the Gospel. Opportunely also he called Him, "The Lord of glory." For seeing that the Cross is counted a matter of ignominy, he signifies that the Cross was great glory: but that there was need of great wisdom in order not only to know God but also to learn this dispensation of God: and the wisdom which was without turned out an obstacle, not to the former only, but to the latter also.

1 Corinthians 2:9 — Homily on 1 Corinthians 7

"But as it is written, Things which eye saw not and ear heard not, and which entered not into the heart of man, whatsoever things God prepared for them that love Him." Where are these words written? Why, it is said to have been "written," then also, when it is set down, not in words, but in actual events, as in the historical books; or when the same meaning is expressed, but not in the very same words, as in this place: for the words, "They to whom it was not told about Him shall see, and they who have not heard shall understand," are the same with "the things which eye hath not seen, nor ear heard." Either then this is his meaning, or probably it was actually written in some books, and the copies have perished. For indeed many books were destroyed, and few were preserved entire even in the first captivity. And this is plain, in those which remain to us. For the Apostle saith "From Samuel and the Prophets which follow after they have all spoken concerning Him:" and these their words are not entirely extant. Paul, however, as being learned in the law and speaking by the Spirit, would of course know all with accuracy. And why speak I of the captivity? Even before the captivity many books had disappeared; the Jews having rushed headlong to the last degree of impiety: and this is plain from the end of the fourth book of Kings, for the book of Deuteronomy could hardly be found, having been buried somewhere in a dunghill. And besides, there are in many places double prophecies, easy to be apprehended by the wiser sort; from which we may find out many of the things which are obscure. What then, hath "eye not seen what God prepared?" No. For who among men saw the things which were about to be dispensed? Neither then hath "the ear heard, nor hath it entered into the heart of man." How is this? For if the Prophets spoke of it, how saith he, "Ear hath not heard, neither hath it entered into the heart of man?" It did not enter; for not of himself alone is he speaking, but of the whole human race. What then? The Prophets, did not they hear? Yes, they heard; but the prophetic ear was not the ear "of man:" for not as men heard they, but as Prophets. Wherefore he said, "He hath added unto me an ear to hear," meaning by "addition" that which was from the Spirit. From whence it was plain that before hearing it had not entered into the heart of man. For after the gift of the Spirit the heart of the Prophets was not the heart of man, but a spiritual heart; as also he saith himself, "We have the mind of Christ" as if he would say, "Before we had the blessing of the Spirit and learnt the things which no man can speak, no one of us nor yet of the Prophets conceived them in his mind. How should we? since not even angels know them. For what need is there to speak," saith he, "concerning 'the rulers of this world,' seeing that no man knew them, nor yet the powers above?"

1 Corinthians 2:10-11 — Homily on 1 Corinthians 7

What kind of things then are these? That by what is esteemed to be the foolishness of preaching He shall overcome the world, and the nations shall be brought in, and there shall be reconciliation of God with men, and so great blessings shall come upon us! How then have we known? "Unto us," he saith, "God hath revealed them by His Spirit;" not by the wisdom which is without; for this like some dishonored handmaid hath not been permitted to enter in, and stoop down and look into the mysteries pertaining to the Lord. Seest thou how great is the difference between this wisdom and that? The things which angels knew not, these are what she hath taught us: but she that is without, hath done the contrary. Not only hath she failed to instruct, but she hindered and obstructed, and after the event sought to obscure His doings, making the Cross of none effect. Not then simply by our receiving the knowledge, does he describe the honor vouchsafed to us, nor by our receiving it with angels, but, what is more, by His Spirit conveying it to us. Then to show its greatness, he saith, If the Spirit which knoweth the secret things of God had not revealed them, we should not have learned them. Such an object of care was this whole subject to God, as to be among His secrets. Wherefore we needed also that Teacher who knoweth these things perfectly; for "the Spirit," saith he, "searcheth all things, even the deep things of God." For the word "to search" is here indicative not of ignorance, but of accurate knowledge: it is the very same mode of speaking which he used even of God, saying, "He that searcheth the hearts knoweth what is the mind of the Spirit." Then having spoken with exactness concerning the knowledge of the Spirit, and having pointed out that it is as fully equal to God's knowledge, as the knowledge of a man itself to itself; and also, that we have learned all things from it and necessarily from it; he added, "which things also we speak, not in words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." Seest thou to what point he exalted us because of the Teacher's dignity? For so much are we wiser than they as there is difference between Plato and the Holy Spirit; they having for masters the heathen rhetoricians but we, the Holy Spirit.

1 Corinthians 2:13 — Homily on 1 Corinthians 7

But what is this, "comparing spiritual things with spiritual?" When a thing is spiritual and of dubious meaning, we adduce testimonies from the things which are spiritual. For instance, I say, Christ rose again-was born of a Virgin; I adduce testimonies and types and demonstrations; the abode of Jonah in the whale and his deliverance afterwards; the child-bearing of the barren, Sarah, Rebecca, and the rest; the springing up of the trees which took place in paradise when there had been no seeds sown, no rains sent down, no furrow drawn along. For the things to come were fashioned out and figured forth, as in shadow, by the former things, that these which are now might be believed when they came in. And again we shew, how of the earth was man, and how of man alone the woman; and this without any intercourse whatever; how the earth itself of nothing, the power of the Great Artificer being every where sufficient for all things. Thus "with spiritual things" do I "compare spiritual," and in no instance have I need of the Wisdom which is without-neither its reasonings nor its embellishments. For such persons do but agitate the weak understanding and confuse it; and are not able to demonstrate clearly any one of the things which they affirm, but even have the contrary effect. They rather disturb the mind and fill it with darkness and much perplexity. Wherefore he saith, "with spiritual things comparing spiritual." Seest thou how superfluous he sheweth it to be? and not only superfluous, but even hostile and injurious: for this is meant by the expressions, "lest the Cross of Christ be made of none effect," and, "that our faith should not stand in the wisdom of men." And he points out here, that it is impossible for those who confidently entrust every thing to it, to learn any useful thing.

1 Corinthians 2:14 — Homily on 1 Corinthians 7

"The natural man receiveth not the things of the Spirit." For as with these eyes no man could learn the things in the heavens; so neither the soul unaided the things of the Spirit. And why speak I of the things in heaven? It receives not even those in earth, all of them. For beholding afar off a square tower, we think it to be round; but such an opinion is mere deception of the eyes: so also we may be sure, when a man by means of his understanding alone examines the things which are afar off much ridicule will ensue. For not only will he not see them such as indeed they are, but will even account them the contraries of what they are. Wherefore he added, "for they are foolishness unto him." But this comes not of the nature of the things, but of his infirmity, unable as he is to attain to their greatness through the eyes of his soul. It is necessary then to lay it aside first. "What then," some man will say; "is the wisdom from without stigmatized? And yet it is the work of God." How is this clear? since He made it not, but it was an invention of thine. For in this place he calls by the term "wisdom" curious research and superfluous elegance of words. But should any one say that he means the human understanding; even in this sense the fault is thine. For thou bringest a bad name upon it, who makest a bad use of it; who to the injury and thwarting of God demandest from it things which indeed it never had. Since then thou boastest therein and fightest with God, He hath exposed its weakness. For strength of body also is an excellent thing, but when Cain used it not as he ought, God disabled him and made him tremble. Wine also is a good thing; but because the Jews indulged in it immoderately, God prohibited the priests entirely from the use of the fruit. And since thou also hast abused wisdom unto the rejecting of God, and hast demanded of it more than it can do of its own strength; in order to withdraw thee from human hope, he hath shewed thee its weakness. For he is "a natural man, who attributes every thing to reasonings of the mind and considers not that he needs help from above; which is a mark of sheer folly. For God bestowed it that it might learn and receive help from Him, not that it should consider itself sufficient unto itself. For eyes are beautiful and useful, but should they choose to see without light, their beauty profits them nothing; nor yet their natural force, but even doth harm. So if you mark it, any soul also, if it choose to see without the Spirit, becomes even an impediment unto itself. "How then, before this," it will be said, "did she see all things of herself?" Never at any time did she this of herself but she had creation for a book set before her in open view. But when men having left off to walk in the way which God commanded them, and by the beauty of visible objects to know the Great Artificer, had entrusted to disputations the leading-staff of knowledge; they became weak and sank in a sea of ungodliness; for they presently brought in that which was the abyss of all evil, asserting that nothing was produced from things which were not, but from uncreated matter; and from this source they became the parents of ten thousand heresies. Moreover, in their extreme absurdities they agreed; but in those things wherein they seemed to dream out something wholesome, though it were only as in shadows, they fell out with one another; that on both sides they might be laughed to scorn. For that out of things which are not nothing is produced, nearly all with one accord have asserted and written; and this with great zeal. In these absurdities then they were urged on by the Devil. But in their profitable sayings, wherein they seemed, though it were but darkly, to find some part of what they sought, in these they waged war with one another: for instance, that the soul is immortal; that virtue needs nothing external; and that the being good or the contrary is not of necessity nor of fate. Dost thou see the craft o…

1 Corinthians 2:15-16 — Homily on 1 Corinthians 7

Next, pursuing his contrast, he states the cause of this, saying, "he knoweth not because they are spiritually discerned:" i.e. the things asserted require faith, and to apprehend them by reasonings is not possible, for their magnitude exceeds by a great deal the meanness of our understanding. Wherefore he saith, "but he that is spiritual judgeth all things, yet he himself is judged of no man." For he that has sight, beholds himself all things that appertain to the man that has no sight; but no sightless person discerns what the other is about. So also in the case before us, our own matters and those of unbelievers, all of them we for our part know; but ours, they know not henceforth any more. We know what is the nature of things present, what the dignity of things to come; and what some day shall become of the world when this state of things shall be no more, and what sinners shall suffer, and the righteous shall enjoy. And that things present are nothing worth, we both know, and their meanness we expose; (for to "discern" is also to expose;) and that the things to come are immortal and immoveable. All these things are known to the spiritual man; and what the natural man shall suffer when he is departed into that world; and what the faithful shall enjoy when he hath fulfilled his journey from this: none of which are known to the natural man. Wherefore also, subjoining a plain demonstration of what had been affirmed, he saith, "For who hath known the mind of the Lord, that he may instruct Him? But we have the mind of Christ." That is to say, the things which are in the mind of Christ, these we know, even the very things which He willeth and hath revealed. For since he had said, "the Spirit had revealed them;" lest any one should set aside the Son, he subjoins that Christ also shewed us these things. Not meaning this, that all the things which He knoweth, we know; but that all the things which we know are not human so as to be open to suspicion, but of His mind and spiritual. For the mind which we have about these things we have of Christ; that is, the knowledge which we have concerning the things of the faith is spiritual; so that with reason we are "judged of no man." For it is not possible that a natural man should know divine things. Wherefore also he said, "For who hath known the mind of the Lord?" implying that our own mind which we have about these things, is His mind. And this, "that he may instruct Him," he hath not added without reason, but with reference to what he had just now said, "the spiritual man no one discerneth." For if no man is able to know the mind of God, much less can he teach and correct it. For this is the meaning of, "that he may instruct Him." Seest thou how from every quarter he repels the wisdom which is without, and shews that the spiritual man knoweth more things and greater? For seeing that those reasons, "That no flesh should glory;" and, "For this cause hath He chosen the foolish things, that He might confound the wise men;" and, "Lest the Cross of Christ should be made void:" seemed not to the unbelievers greatly worthy of credit, nor yet attractive, or necessary, or useful, he finishes by laying down the principal reason; because in this way we most easily see from Whom we may have the means of learning even high things, and things secret, and things which are above us. For reason was absolutely made of none effect by our inability to apprehend through Gentile wisdom the things above us. You may observe, too, that it was more advantageous to learn in this way from the Spirit. For that is the easiest and clearest of all teaching. "But we have the mind of Christ." That is, spiritual, divine, that which hath nothing human. For it is not of Plato, nor of Pythagoras, but it is Christ Himself, putting His own things into our mind.

1 Corinthians 3:1-2 — Homily on 1 Corinthians 8

"And I, brethren, could not speak unto you as unto spiritual." Why, in the first place, says he, though you had been perfect in spiritual things also, not even so ought you to be elated; for what you preach is not your own, nor such as yourselves have found from your own means. But now even these things ye know not as ye ought to know them, but ye are learners, and the last of all. Whether therefore the Gentile wisdom be the occasion of your high imaginations; that hath been proved to be nothing, nay, in regard to spiritual things to be even contrary unto us: or if it be on account of things spiritual, in these, too, ye come short and have your place among the hindmost. Wherefore he saith, "I could not speak unto you as unto spiritual." He said not, "I did not speak," lest the thing might seem to proceed from his grudging them somewhat; but in two ways he brings down their high spirit; first, because they knew not the things that are perfect; next, because their ignorance was owing to themselves: yea, in a third way besides these, by pointing out that "not even now are they able [to bear it]." For as to their want of ability at first, that perhaps arose from the nature of the case. In fact, however, he does not leave them even this excuse. For not through any inability on their part to receive high doctrines, doth he say they received them not, but because they were "carnal." However, in the beginning this was not so blame-worthy; but that after so long a time, they had not yet arrived at the more perfect knowledge, this was a symptom of most utter dulness. It may be observed, that he brings the same charge against the Hebrews, not however, with so much vehemence. For those, he saith, are such, partly because of tribulation: but these, because of some appetite for wickedness. Now the two things are not the same. He implies too, that in the one case he was intending rebuke, in the other rather stirring them up, when he spake these words of truth. For to these Corinthians he saith, "Neither yet now are ye able;" but unto the others "Wherefore let us cease to speak of the first principles of Christ, and press on unto perfection:" and again, "we are persuaded better things concerning you, and things which accompany salvation, though we thus speak."

1 Corinthians 3:3 — Homily on 1 Corinthians 8

"For whereas there is among you jealousy and strife." At this point he prepares himself to wrestle with those whose part was obedience: for in what went before he hath been casting down the rulers of the Church, where he said that wisdom of speech is nothing worth. But here he strikes at those in subjection. And he points out that this, so far from helping them at all or causing them to acquire any thing, had even become an obstacle to their profiting in the greater things. For this it was which brought forth jealousy, and jealousy had made them "carnal;" and the having become "carnal" left them not at liberty to hear truths of the sublimer sort.

1 Corinthians 3:4 — Homily on 1 Corinthians 8

"For when one saith, I am Paul, and I of Apollos, are ye not carnal?" And he points out that this, so far from helping them at all or causing them to acquire any thing, had even become an obstacle to their profiting in the greater things. For this it was which brought forth jealousy, and jealousy had made them "carnal;" and the having become "carnal" left them not at liberty to hear truths of the sublimer sort.

1 Corinthians 3:5 — Homily on 1 Corinthians 8

"Who then is Paul, and who is Apollos?" In this way, after producing and proving his facts, he makes his accusation henceforth more openly. Moreover, he employs his own name, doing away all harshness and not suffering them to be angry at what it is said. For if Paul is nothing and murmur not, much less ought they to think themselves ill used. Two ways, you see, he has of soothing them; first by bringing forward his own person, then by not robbing them of all as if they contributed nothing. Rather he allows them some small portion: small though it be, he does allow it. For having said, "Who is Paul, and who Apollos," he adds, "but ministers by whom ye believed." Now this in itself is a great thing, and deserving of great rewards: although in regard of the archetype and the root of all good, it is nothing. For not he that "ministers" to our blessings, but he that provides and gives them, he is our Benefactor. And he said not, "Evangelists," but "Ministers," which is more. For they had not merely preached the Gospel, but had also ministered unto us; the one being a matter of word only, while the other hath deed also. Further, he said not, "Those who guide you into the Faith," but "those by whom ye believed;" again attributing the greater share to themselves, and indicating by this also the subordinate class of ministers. Now if they were ministering to another, how come they to seize the authority for themselves? But I would have you consider how in no wise he lays the blame on them as seizing it for themselves, but on those who endow them with it. For the ground-work of the error lay in the multitude; since, had the one fallen away, the other would have been broken up. Here are two points which he has skilfully provided for: in that first he hath prepared, as by mining, in the quarter where it was necessary to overthrow the mischief; and next, on their side, in not attracting ill-will, nor yet making them more contentious. "Even as Christ gave to every man." For not even this small thing itself was of themselves, but of God, who put it into their hands. For lest they might say, What then? are we not to love those that minister unto us? Yea, saith he; but you should know to what extent. For not even this thing itself is of them, but of God who gave it.

1 Corinthians 3:6 — Homily on 1 Corinthians 8

"I planted, Apollos watered, but God gave the increase." That is, I first cast the word into the ground; but, in order that the seeds might not wither away through temptations, Apollos added his own part. But the whole was of God.

1 Corinthians 3:7 — Homily on 1 Corinthians 8

"So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase." Do you observe the manner in which he soothes them, so that they should not be too much irritated, on hearing, "Who is this person," and "Who is that?" "Nay, both are invidious, namely, both the saying, 'Who is this person? Who the other,'" and the saying, that "neither he that planteth nor he that watereth is any thing." How then does he soften these expressions? First, By attaching the contempt to his own person, "Who is Paul, and who Apollos?" and next, by referring the whole to God who gave all things. For after he had said, "Such a person planted," and added, "He that planteth is nothing," he subjoined, "but God that giveth the increase." Nor does he stop even here, but applies again another healing clause.

1 Corinthians 3:7 — Homily 27 on 2 Corinthians

What doest thou, O man? Thou thinkest to pull down thy neighbor's; but before his thou pullest down thine own. Seest thou not them that are gardeners, that are husbandmen, how they all concur in one object? One hath dug the soil, another planted, a third carefully covered the roots, another watereth what is planted, another hedges it round and fortifies it, another drives off the cattle; and all look to one end, the safety of the plant. Here, however, it is not so: but I plant indeed myself, and another shakes and disturbs the plant. At least, allow it to get nicely fixed, that it may be strong enough to resist the assault. Thou destroyest not my work, but abandonest thine own. I planted, thou oughtest to have watered. If then thou shake it, thou hast torn it up by the roots, and hast not wherein to display thy watering. But thou seest the planter highly esteemed. Fear not: neither am I anything, nor thou. "For neither is he that planteth nor he that watereth any thing;" one's is the work, God's. So it is with Him thou fighteth and warrest, in plucking up what is planted.

1 Corinthians 3:8 — Homily on 1 Corinthians 8

"He that planteth and he that watereth, are one." For by means of this he establishes another point also, viz. that they should not be exalted one against another. His assertion, that they are one, refers to their inability to do any thing without "God that giveth the increase." And thus saying, he permitted not either those who labored much to lift themselves up against those who had contributed less; nor these again to envy the former. In the next place, since this had a tendency to make men more indolent, I mean, all being esteemed as one, whether they have labored much or little; observe how he sets this right, saying, "But each shall receive his own reward according to his own labor." As if he said, "Fear not, because I said, Ye are one; for, compared with the work of God, they are one; howbeit, in regard to labors, they are not so, but "each shall receive his own reward." Then he smooths it still more, having succeeded in what he wished; and gratifies them, where it is allowed, with liberality.

1 Corinthians 3:9 — Homily on 1 Corinthians 8

"For we are God's fellow-workers: ye are God's husbandry, God's building." Seest thou how to them also he hath assigned no small work, having before laid it down that the whole is of God? For since he is always persuading them to obey those that have the rule over them, on this account he abstains from making very light of their teachers. "Ye are God's husbandry." For because he had said, "I planted," he kept to the metaphor. Now if ye be God's husbandry, it is right that you should be called not from those who cultivate you, but from God. For the field is not called the husbandman's, but the householder's. "Ye are God's building." Again, the building is not the workman's, but the master's. Now if ye be a building, ye must not be forced asunder: since this were no building. If ye be a farm, ye must not be divided, but be walled in with a single fence, namely, unanimity.

1 Corinthians 3:10 — Homily on 1 Corinthians 8

"According to the Grace of God which was given unto me, as a wise master-builder I laid a foundation." In this place he calls himself wise, not exalting himself, but to give them an ensample, and to point out that this is a wise man's part, to lay a foundation. You may observe as one instance of his modest bearing, that in speaking of himself as wise, he allowed not this to stand as though it were something of his own; but first attributing himself entirely unto God, then and not till then calls himself by that name. For, "according to the Grace of God," saith he, "which was given unto me." Thus, at once he signifies both that the whole is of God; and that this most of all is Grace, viz. the not being divided, but resting on One Foundation. "Another buildeth thereon; but let each man take heed how he buildeth thereon." Here, I think, and in what follows, he puts them upon their trial concerning practice, after that he had once for all knit them together and made them one.

1 Corinthians 3:10 — Homily on 1 Corinthians 9

For after the faith there is need of edification: and therefore he saith elsewhere, "Edify one another with these words." For both the artificer and the learner contribute to the edifying. Wherefore he saith, "But let every man take heed how he buildeth thereon."

1 Corinthians 3:11 — Homily on 1 Corinthians 8

"For other foundation can no man lay than that is laid, which is Jesus Christ." I say, no man can lay it so long as he is a master-builder; but if he lay it, he ceases to be a master-builder. See how even from men's common notions he proves the whole of his proposition. His meaning is this: "I have preached Christ, I have delivered unto you the foundation. Take heed how you build thereon, lest haply it be in vainglory, lest haply so as to draw away the disciples unto men." Let us not then give heed unto the heresies. "For other foundation can no man lay than that which is laid." Upon this then let us build, and as a foundation let us cleave to it, as a branch to a vine; and let there be no interval between us and Christ. For if there be any interval, immediately we perish. For the branch by its adherence draws in the fatness, and the building stands because it is cemented together. Since, if it stand apart it perishes, having nothing whereon to support itself. Let us not then merely keep hold of Christ, but let us be cemented to Him, for if we stand apart, we perish. "For they who withdraw themselves far from Thee, shall perish;" so it is said. Let us cleave then unto Him, and let us cleave by our works. "For he that keepeth my commandments, the same abideth in Me." And accordingly, there are many images whereby He brings us into union. Thus, if you mark it, He is "the Head," we are "the body:" can there be any empty interval between the head and body? He is "a Foundation," we "a building:" He "a Vine," we "branches:" He "the Bridegroom," we "the bride:" He "the Shepherd," we "the sheep;" He is "the Way," we "they who walk therein." Again, we are "a temple," He "the Indweller:" He "the First-Begotten," we "the brethren:" He "the Heir," we "the heirs together with Him:" He "the Life," we "the living:" He "the Resurrection," we "those who rise again:" He "the Light," we "the enlightened." All these things indicate unity; and they allow no void interval, not even the smallest. For he that removes but to a little distance will go on till he has become very far distant. For so the body, receiving though it be but a small cut by a sword, perishes: and the building, though there be but a small chink, falls to decay: and the branch, though it be but a little while cut off from the root, becomes useless. So that this trifle is no trifle, but is even almost the whole. Whensoever then we commit some little fault or even negligence, let us not overlook that little; since this, being disregarded, quickly becomes great. So also when a garment hath begun to be torn and is neglected, it is apt to prolong its rent all throughout; and a roof, when a few tiles have fallen, being disregarded, brings down the whole house.

1 Corinthians 3:12 — Homily on 1 Corinthians 9

"If any man build upon this foundation, gold, silver, costly stones, wood, hay, stubble." For after the faith there is need of edification: and therefore he saith elsewhere, "Edify one another with these words." For both the artificer and the learner contribute to the edifying. Wherefore he saith, "But let every man take heed how he buildeth thereon." But if faith had been the subject of these sayings, the thing affirmed is not reasonable. For in the faith all ought to be equal, since "there is but one faith;" but in goodness of life it is not possible that all should be the same. Because the faith is not in one case less, in another more excellent, but the same in all those who truly believe. But in life there is room for some to be more diligent, others more slothful; some stricter, and others more ordinary; that some should have done well in greater things, others in less; that the errors of some should have been more grievous, of others less notable. On this account he saith, "Gold, silver, costly stones, wood, hay, stubble,-every man's work shall be made manifest: "-his conduct; that is what he speaks of here:-"If any man's work abide which he built thereupon, he shall receive a reward; if any man's work shall be burned, he shall suffer loss." Whereas, if the saying related to disciples and teachers, he ought not to "suffer loss" for disciples refusing to hear. And therefore he saith, "Every man shall receive his own reward according to his own labor" not according to the result, but according to "the labor." For what if the hearers gave no heed? Wherefore this passage also proves that the saying is about actions. Now his meaning is this: If any man have an ill life with a right faith, his faith shall not shelter him from punishment, his work being burnt up. The phrase, "shall be burned up," means, "shall not endure the violence of the fire." But just as if a man having golden armor on were to pass through a river of fire, he comes from crossing it all the brighter; but if he were to pass through it with hay, so far from profiting, he destroys himself besides; so also is the case in regard of men's works. For he doth not say this as if he were discoursing of material things being burnt up, but with a view of making their fear more intense, and of shewing how naked of all defence he is who abides in wickedness. Wherefore he said, "He shall suffer loss:" lo, here is one punishment: "but he himself shall be saved, but so as by fire;" lo, again, here is a second. And his meaning is, "He himself shall not perish in the same way as his works, passing into nought, but he shall abide in the fire.

1 Corinthians 3:12-15 — Homily on 1 Corinthians 9

This is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end. For that it hath no end Christ indeed declared when he said, "Their fire shall not be quenched, and their worm shall not die." But since Paul's saying appears to some to tell the other way, come let us bring it forward also and search it out thoroughly. For having said, "If any man's work abide which he hath built thereon, he shall receive a reward; and if any man's work shall be burned, he shall suffer loss," he adds, "but himself shall be saved, yet so as through fire." What shall we say then to this? Let us consider first what is "the Foundation," and what "the gold," and what "the precious stones," and what "the hay," and what the "stubble." "The Foundation," then, he hath himself plainly signified to be Christ, saying, "For other foundation can no man lay than that which is laid, which," he saith "is Jesus Christ." Next, the building seems to me to be actions. Although some maintain that this also is spoken concerning teachers and disciples and concerning corrupt heresies: but the reasoning doth not admit it. For if this be it, in what sense, while "the work is destroyed," is the "builder" to be "saved," though it be "through fire?" Of right, the author ought rather of the two to perish; but now it will be found that the severer penalty is assigned to him who hath been built into the work. For if the teacher was the cause of the wickedness, he is worthy to suffer severer punishment: how then shall he be "saved?" If, on the contrary, he was not the cause but the disciples became such through their own perverseness, he is no whit deserving of punishment, no, nor yet of sustaining loss: he, I say, who builded so well. In what sense then doth he say, "he shall suffer loss?" From this it is plain that the discourse is about actions. For since he means next in course to put out his strength against the man who had committed fornication, he begins high up and long beforehand to lay down the preliminaries.

1 Corinthians 3:13 — Homily on 1 Corinthians 9

Now his meaning is this: If any man have an ill life with a right faith, his faith shall not shelter him from punishment, his work being burnt up. The phrase, "shall be burned up," means, "shall not endure the violence of the fire." But just as if a man having golden armor on were to pass through a river of fire, he comes from crossing it all the brighter; but if he were to pass through it with hay, so far from profiting, he destroys himself besides; so also is the case in regard of men's works. For he doth not say this as if he were discoursing of material things being burnt up, but with a view of making their fear more intense, and of shewing how naked of all defence he is who abides in wickedness. Wherefore he said, "He shall suffer loss:" lo, here is one punishment: "but he himself shall be saved, but so as by fire;" lo, again, here is a second. And his meaning is, "He himself shall not perish in the same way as his works, passing into nought, but he shall abide in the fire." "He calleth it, however, "Salvation," you will say; why, that is the cause of his adding, "so as by fire:" since we also used to say, "It is preserved in the fire," when we speak of those substances which do not immediately burn up and become ashes. For do not at sound of the word fire imagine that those who are burning pass into annihilation. And though he call such punishment Salvation, be not astonished. For his custom is in things which have an ill sound to use fair expressions, and in good things the contrary. For example, the word "Captivity" seems to be the name of an evil thing, but Paul has applied it in a good sense, when he says, "Bringing into captivity every thought to the obedience of Christ." And again, to an evil thing he hath applied a good word, saying, "Sin reigned," here surely the term "reigning" is rather of auspicious sound. And so here in saying, "he shall be saved," he hath but darkly hinted at the intensity of the penalty: as if he had said, "But himself shall remain forever in punishment."

1 Corinthians 3:16 — Homily on 1 Corinthians 9

"Know ye not that ye are the Temple of God?" For since he had discoursed in the section before, concerning those who were dividing the Church, he thenceforward attacks him also who had been guilty of uncleanness; not indeed as yet in plain terms but in a general way; hinting at his corrupt mode of life and enhancing the sin, by the Gift which had been already given to him. Then also he puts all the rest to shame, arguing from these very blessings which they had already: for this is what he is ever doing, either from the future or from the past, whether grievous or encouraging. First, from things future; "For the day shall declare it, because it is revealed by fire." Again, from things already come to pass; "Know ye not that ye are the Temple of God, and the Spirit of God dwelleth in you?"

1 Corinthians 3:17 — Homily on 1 Corinthians 9

"If any man destroy the Temple of God, him will God destroy." Dost thou mark the sweeping vehemence of his words? However, so long as the person is unknown, what is spoken is not so invidious, all dividing among themselves the fear of rebuke. "Him will God destroy," that is, will cause him to perish. And this is not the word of one denouncing a curse, but of one that prophesieth. "For the Temple of God is holy:" but he that hath committed fornication is profane. Then, in order that he might not seem to spend his earnestness upon that one, in saying, "for the Temple of God is holy," he addeth, "which ye are."

1 Corinthians 3:18 — Homily on 1 Corinthians 10

"Let no man deceive himself; if any man thinketh that he is wise in this world, let him become a fool." As he bids one become, as it were, dead unto the world;-and this deadness harms not at all, but rather profits, being made a cause of life:-so also he bids him become foolish unto this world, introducing to us hereby the true wisdom. Now he becomes a fool unto the world, who slights the wisdom from without, and is persuaded that it contributes nothing towards his comprehension of the faith. As then that poverty which is according to God is the cause of wealth, and lowliness, of exaltation, and to despise glory is the cause of glory; so also the becoming a fool maketh a man wiser than all. For all, with us, goes by contraries. Further: why said he not, "Let him put off wisdom," but, "Let him become a fool?" That he might most exceedingly disparage the heathen instruction. For it was not the same thing to say, "Lay aside thy wisdom," and, "become a fool." And besides, he is also training people not to be ashamed at the want of refinement among us; for he quite laughs to scorn all heathen things. And for the same sort of reason he shrinks not from the names, trusting as he does to the power of the things which he speaks of. Wherefore, as the Cross, though counted ignominious, became the author of innumerable blessings, and the foundation and root of glory unspeakable; so also that which was accounted to be foolishness became unto us the cause of wisdom. For as he who hath learned anything ill, unless he put away the whole, and make his soul level and clear, and so offer it to him who is to write on it, will know no wholesome truth for certain; so also in regard of the wisdom from without. Unless thou turn out the whole and sweep thy mind clear, and like one that is ignorant yield up thyself unto the faith, thou wilt know accurately nothing excellent. For so those also who see imperfectly if they will not shut their eyes and commit themselves unto others, but will be trusting their own matters to their own faulty eyesight, they will commit many more mistakes than those who see not. But how, you will say, are men to put off this wisdom? By not acting on its precepts.

1 Corinthians 3:18 — Homily on 1 Corinthians 9

"Let no man deceive himself." This also is in reference to that person, as thinking himself to be somewhat and flattering himself on wisdom. But that he might not seem to press on him at great length in a mere digression; he first throws him into a kind of agony and delivers him over unto fear, and then brings back his discourse to the common fault, saying, "If any man among you seemeth to be wise in this world, let him become a fool, that he may become wise." And this he doth afterwards with great boldness of speech, as having sufficiently beaten them down, and shaken with that fear the mind not of that unclean person only, but of all the hearers also: so accurately does he measure the reach of what he has to say. For what if a man be rich, what if he be noble; he is viler than all the vile, when made captive by sin. For as if a man were a king and enslaved to barbarians, he is of all men most wretched, so also is it in regard to sin: since sin is a barbarian, and the soul which hath been once taken captive she knoweth not how to spare, but plays the tyrant to the ruin of all those who admit her.

1 Corinthians 3:19 — Homily on 1 Corinthians 10

"For the wisdom of this world is foolishness with God." For not only it contributes nothing, but it even hinders. We must then withdraw ourselves from it, as doing harm. Dost thou mark with what a high hand he carries off the spoils of victory, having proved that so far from profiting us at all, it is even an opponent? And he is not content with his own arguments, but he has also adduced testimony again, saying, "For it is written, He taketh the wise in their own craftiness." By "craftiness," i.e. by their own arms getting the better of them. For seeing that they made use of their wisdom to the doing away of all need of God, by it and no other thing He refuted them, shewing that they were specially in need of God. How and by what method? Because having by it become fools, by it, as was meet, they were taken. For they who supposed that they needed not God, were reduced to so great a strait as to appear inferior to fishermen and unlettered persons; and from that time forth to be unable to do without them. Wherefore he saith, "In their own craftiness" He took them. For the saying "I will destroy their wisdom," was spoken in regard to its introducing nothing useful; but this, "who taketh the wise in their own craftiness," with a view of shewing the power of God.

1 Corinthians 3:20 — Homily on 1 Corinthians 10

Next, he declares also the mode in which God took them, adding another testimony: "For the Lord," saith he, "knoweth the reasonings of men that they are vain." Now when the Wisdom which is boundless pronounces this edict concerning them, and declares them to be such, what other proof dost thou seek of their extreme folly? For men's judgments, it is true, in many instances fail; but the decree of God is unexceptionable and uncorrupt in every case.

1 Corinthians 3:21-22 — Homily on 1 Corinthians 10

"Wherefore let no man glory in men; for all things are yours." He comes again to the former topic, pointing out that not even for their spiritual things ought they to be highminded, as having nothing of themselves. "Since then the wisdom from without is hurtful, and the spiritual gifts were not given by you, what hast thou wherein to boast?" And in regard to the wisdom from without, "Let no man deceive himself," saith he, because they were conceited about a thing which in truth did more harm than good. But here, inasmuch as the thing spoken of was really advantageous, "Let no man glory." And he orders his speech more gently: "for all things are yours." "Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours; and ye are Christ's and Christ is God's." For because he had handled them sharply, he refreshes them again. And as above he had said, "We are fellow-workers with God;" and by many other expressions had soothed them: so here too he saith, "All things are yours;" taking down the pride of the teachers, and signifying that so far from bestowing any favor on them, they themselves ought to be grateful to the others. Since for their sake they were made such as they were, yea, moreover, had received grace. But seeing that these also were sure to boast, on this account he cuts out beforehand this disease too, saying, "As God gave to every man," and, "God gave the increase:" to the end that neither the one party might be puffed up as bestowers of good; nor the others, on their hearing a second time, "All things are yours," be again elated. "For, indeed, though it were for your sakes, yet the whole was God's doing." And I wish you to observe how he hath kept on throughout, making suppositions in his own name and that of Peter. But what is, "or death?" That even though they die, for your sakes they die, encountering dangers for your salvation. Dost thou mark how he again takes down the high spirit of the disciples, and raises the spirit of the teachers? In fact, he talks with them as with children of high birth, who have preceptors, and who are to be heirs of all. We may say also, in another sense, that both the death of Adam was for our sakes, that we might be corrected; and the death of Christ, that we might be saved. "And ye are Christ's; and Christ is God's." In one sense "we are Christ's," and in another sense "Christ is God's," and in a third sense is "the world ours." For we indeed are Christ's, as his work: "Christ is God's," as a genuine Offspring, not as a work: in which sense neither is the world ours. So that though the saying is the same, yet the meaning is different. For "the world is ours," as being a thing made for our sakes: but "Christ is God's," as having Him the Author of his being, in that He is Father. And "we are Christ's," as having been formed by Him. Now "if they are yours," saith he, "why have ye done what is just contrary to this, in calling yourselves after their name, and not after Christ, and God?"

1 Corinthians 4:1 — Homily on 1 Corinthians 10

"Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God." After he had cast down their spirit, mark how again he refreshes it, saying, "as ministers of Christ." Do not thou then, letting go the Master, receive a name from the servants and ministers. "Stewards;" saith he, indicating that we ought not to give these things unto all, but unto whom it is due, and to whom it is fitting we should minister.

1 Corinthians 4:2 — Homily on 1 Corinthians 10

"Moreover it is required in stewards, that a man be found faithful:" that is, that he do not appropriate to himself his master's goods, that he do not as a master lay claim for himself but administer as a steward. For a steward's part is to administer well the things committed to his charge: not to say that his master's things are his own; but, on the contrary, that his own are his master's. Let every one think on these things, both he that hath power in speech and he that possesses wealth, namely, that he hath been entrusted with a master's goods and that they are not his own; let him not keep them with himself, nor set them down to his own account; but let him impute them unto God who gave them all. Wouldest thou see faithful stewards? Hear what saith Peter, "Why look ye so earnestly on us, as though by our own power or godliness we had made this man to walk?" Unto Cornelius also he saith, "We also are men of like passions with you:" and unto Christ Himself, "Lo, we have left all, and followed Thee." And Paul, no less, when he had said, "I labored more abundantly than they all," added, "yet not I, but the grace of God which was with me." Elsewhere also, setting himself strongly against the same persons, he said, "For what hast thou which thou didst not receive?" "For thou hast nothing of thine own, neither wealth, nor speech, nor life itself; for this also is surely the Lord's. Wherefore, when necessity calls, do thou lay down this also. But if thou dostest on life, and being ordered to lay it down refusest, thou art no longer a faithful steward." "And how is it possible, when God calls, to resist?" Well, that is just what I say too: and on this account do I chiefly admire the loving-kindness of God, that the things which He is able, even against thy will, to take from thee, these He willeth not to be paid in by thee unwillingly, that thou mayest have a reward besides. For instance, He can take away life without thy consent; but His will is to do so with thy consent, that thou mayest say with Paul, "I die daily." He can take away thy glory without thy consent, and bring thee low: but He will have it from thee with thine own goodwill, that thou mayest have a recompense. He can make thee poor, though unwilling, but He will have thee willingly become such, that He may weave crowns for thee. Seest thou God's mercy to man? Seest thou our own brutish stupidity? What if thou art come to great dignity, and hast at any time obtained some office of Church government? Be not high-minded. Thou hast not acquired the glory, but God hath put it on thee. As if it were another's, therefore, use it sparingly; neither abusing it nor using it upon unsuitable things, nor puffed up, nor appropriating it unto thyself; but esteem thyself to be poor and inglorious. For never,-hadst thou been entrusted with a king's purple to keep,-never would it have become thee to abuse the robe and spoil it, but with the more exactness to keep it for the giver. Is utterance given thee? Be not puffed up; be not arrogant; for the gracious gift is not thine. Be not grudging about thy Master's good, but distribute them among thy fellow-servants; and neither be thou elated with these things as if they were thine own, nor be sparing as to the distribution of them. Again, if thou hast children, they are God's which thou hast. If such be thy thought, thou wilt both be thankful for having them, and if bereft thou wilt not take it hard. Such was Job when he said, "The Lord gave, the Lord hath taken away." For we have all things from Christ. Both existence itself we have through Him, and life, and breath, and light, and air, and earth. And if He were to exclude us from any one of these, we are lost and undone. For "we are sojourners and pilgrims." And all this about "mine," and "thine," is bare words only, and doth not stand for things. For if thou do but say the house is thine, it is a word without a reality: since the very air, earth, matter, are the Creator's; and so a…

1 Corinthians 4:3 — Homily on 1 Corinthians 11

"With me it is a very small thing that I should be judged of you or of man's day." "I judge myself unworthy," saith he, "of being judged by you." And why say I, "by you?" I will add, "by any one else." Howbeit, let no one condemn Paul of arrogance; though he saith that no man is worthy to pass sentence concerning him. For first, he saith these things not for his own sake, but wishing to rescue others from the odium which they had incurred from the Corinthians. And in the next place, he limits not the matter to the Corinthians merely, but himself also he deposes from this right of judging; saying, that to decree such things was a matter beyond his decision. At least he adds, "I judge not mine own self." But besides what has been said, we must search out the ground upon which these expressions were uttered. For he knew well in many cases how to speak with high spirit: and that, not of pride or arrogance, but of a certain excellent management seeing that in the present case also he saith this, not as lifting up himself, but as taking down other men's sails, and earnestly seeking to invest the saints with due honor. On this account Paul also, not to exalt himself, but to humble others, and to keep down those who were rising up out of their places, and to persuade them to be modest, said, "With me it is a very small thing that I should be judged of you or of man's day." Observe how he soothes the other party also. For whosoever is told that he looks down on all alike, and deigns not to be judged of any one, will not thenceforth any more feel pain, as though himself were the only one excluded. For if he had said, "Of you," only, and so held his peace; this were enough to gall them as if treated contemptuously. But now, by introducing, "nor yet of man's day," he brought alleviation to the blow; giving them partners in the contempt. Nay, he even softens this point again, saying, "not even do I judge myself." Mark the expression, how entirely free from arrogance: in that not even he himself, he saith, is capable of so great exactness.

1 Corinthians 4:4 — Homily on 1 Corinthians 11

Then because this saying also seemed to be that of one extolling himself greatly, this too he corrects, saying, "Yet am I not hereby justified." What then? Ought we not to judge ourselves and our own misdeeds? Yes surely: there is great need to do this when we sin. But Paul said not this, "For I know nothing," saith he, "against myself." What misdeed then was he to judge, when he "knew nothing against himself?" Yet, saith he, "he was not justified." We then who have our conscience filled with ten thousand wounds, and are conscious to ourselves of nothing good, but quite the contrary; what can we say? And how could it be, if he knew nothing against himself that he was not justified? Because it was possible for him to have committed certain sins, not however, knowing that they were sins. From this make thine estimate how great shall be the strictness of the future judgment. It is not, you see, as considering himself unblameable that he saith it is so unmeet for him to be judged by them, but to stop the mouths of those who were doing so unreasonably. For these same words, viz. "I know nothing against myself, yet am I not hereby justified," and this, "He that judgeth me is the Lord, who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts," glance not lightly both upon that person, and upon such as act in concert with him and despise the saints. "For what," saith he, "if any outwardly appear to be virtuous and admirable persons? He, the Judge, is not a discerner of externals only, but also brings to light all secrets." On two accounts you see, or rather on three, correct judgement belongs not to us. One, because, though we be conscious to ourselves of nothing, still we need one to reprove our sins with strictness. Another, because the most part of the things which are done escape us and are concealed. And for a third besides these, because many things which are done by others seem to us indeed fair, but they come not of a right mind. Why say ye then, that no sin hath been committed by this or that person? That such an one is better than such another? Seeing that this we are not to pronounce, not even concerning him who knows nothing against himself. For He who discerns secrets, He it is who with certainty judges. Behold, for example; I for my part know nothing against myself: yet neither so am I justified, that is, I am not quit of accounts to be given, nor of charges to be answered. For he doth not say this, "I rank not among the righteous;" but "I am not pure from sin."

1 Corinthians 4:5 — Homily on 1 Corinthians 11

"Therefore judge nothing before the time, until the Lord come; who will both bring to light the hidden things of darkness, and make manifest the counsels of the hearts, and then shall each man have his praise from God." What then? Is it not right that our teachers should do this? It is right in the case of open and confessed sins, and that with fitting opportunity, and even then with pain and inward vexation: not as these were acting at that time, of vain-glory and arrogance. For neither in this instance is he speaking of those sins which all own to be such, but about preferring one before another, and making comparisons of modes of life. For these things He alone knows how to judge with accuracy, who is to judge our secret doings, which of these be worthy of greater and which of less punishment and honor. But we do all this according to what meets our eye. "For if in mine own errors," saith he, "I know nothing clearly, how can I be worthy to pass sentence on other men? And how shall I who know not my own case with accuracy, be able to judge the state of others?" Now if Paul felt this, much more we. For he spake these things, not to exhibit himself as faultless, but to shew that even should there be among them some such person, free from transgression, not even he would be worthy to judge the lives of others: and that if he, though conscious to himself of nothing declare himself guilty, much more they who have ten thousand sins to be conscious of in themselves. Seeing then that not even where we "know nothing against ourselves," can we be clean from accusations, and where we do any thing good, but do it not of a right mind, we are liable to punishment; consider how vastly men are deceived in their judgments. For all these matters are not be come at by men, but by the unsleeping Eye alone: and though we may deceive men, our sophistry will never avail against Him. Again, many things we do, good indeed, but not of a right mind. For so we commend many, not from a wish to render them conspicuous, but to wound others by means of them. And the thing done indeed is right for the well-doer is praised; but the intention is corrupt: for it is done of a satanical purpose. For this one hath often done, not rejoicing with his brother, but desiring to wound the other party. Again, a man hath committed a great error; some other person, wishing to supplant him, says that he hath done nothing, and comforts him forsooth in his error by recurring to the common frailty of nature. But oftentimes he doth this from no mind to sympathize, but to make him more easy in his faults. Again, a man rebukes oftentimes not so much to reprove and admonish, as publicly to display and exaggerate his neighbor's sin. Our counsels however themselves men do not know; but, "He that searcheth the hearts," knows them perfectly; and He will bring all such things into view at that time. Wherefore he saith, "Who will bring to light the secret things of darkness and make manifest the counsels of the hearts." And on that day we shall have God to praise us: as also Paul saith, "And then shall each man have praise from God." For that which cometh from men, is both fleeting, and sometimes it proceeds from no good intentions. But that which cometh from God both abideth continually, and shines out clearly. For when He who knew all things before their creation, and who is free from all passion, gives praise, then also the demonstration of our virtue is even unquestionable.

1 Corinthians 4:6 — Homily on 1 Corinthians 12

"Now these things, brethren, I have in a figure transferred to myself and Apollos for your sakes; that in us ye might learn not to think of men above that which is written." So long as there was need of expressions as harsh as these, he refrained from drawing up the curtain, and went on arguing as if he were himself the person to whom they were addressed; in order that the dignity of the persons censured tending to counteract the censurers, no room might be left for flying out in wrath at the charges. But when the time came for a gentler process, then he strips it off, and removes the mask, and shows the persons concealed by the appellation of Paul and Apollos. And on this account he said, "These things, brethren, I have transferred in a figure unto myself and Apollos." And as in the case of the sick, when the child being out of health kicks and turns away from the food offered by the physicians, the attendants call the father or the tutor, and bid them take the food from the physician's hands and bring it, so that out of fear towards them he may take it and be quiet: so also Paul, intending to censure them about certain other persons, of whom some, he thought, were injured, others honored above measure, did not set down the persons themselves, but conducted the argument in his own name and that of Apollos, in order that reverencing these they might receive his mode of cure. But that once received, he presently makes known in whose behalf he was so expressing himself. Now this was not hypocrisy, but condescension and tact. For if he had said openly, "As for you, the men whom ye are judging are saints, and worthy of all admiration;" they might have taken it ill and started back. But now in saying, "But to me it is a very small thing that I should be judged of you:" and again, "Who is Paul, and who is Apollos?" he rendered his speech easy of reception. This, if you mark it, is the reason why he says here, "These things have I transferred in a figure unto myself for your sakes, that in us ye may learn not to be wise above what is written," signifying that if he had applied his argument in their persons, they would not have learnt all that they needed to learn, nor would have admitted the correction, being vexed at what was said. But as it was, revering Paul, they bore the rebuke well. But what is the meaning of, "not to be wise above what is written?" It is written, "Why beholdest thou the mote that is in thy brothers's eye, but considerest not the beam that is in thine own eye?" and "Judge not, that ye be not judged." For if we are one and are mutually bound together, it behooveth us not to rise up against one another. For "he that humbleth himself shall be exalted," saith he. And "He that will be first of all, let him be the servant of all." These are the things which "are written." "That no one of you be puffed up for one against another." Again, having dismissed the teachers, he rebukes the disciples. For it was they who caused the former to be elated. And besides, the leaders would not quietly receive that kind of speech because of their desire of outward glory: for they were even blinded with that passion. Whereas the disciples, as not reaping themselves the fruits of the glory, but procuring it for others, would both endure the chiding with more temper, and had it more in their power than the leading men to destroy the disease. It seems then, that this also is a symptom of being "puffed up," to be elated on another's account, even though a man have no such feeling in regard of what is his own. For as he who is proud of another's wealth, is so out of arrogance; so also in the case of another's glory. And he hath well called it "being puffed up." For when one particular member rises up over the rest, it is nothing else but inflammation and disease; since in no other way doth one member become higher than another, except when a swelling takes place. And so in the body of the Church also; whoever is inflamed and puffe…

1 Corinthians 4:7 — Homily on 1 Corinthians 12

"For who maketh thee to differ? For what hast thou which thou didst not receive?" From this point, dismissing the governed, he turns to the governors. What he saith comes to this: From whence is evident that thou art worthy of being praised? Why, hath any judgment taken place? any inquiry proceeded? any essay? any severe testing? Nay, thou canst not say it: and if men give their votes, their judgment is not upright. But let us suppose that thou really art worthy of praise and hast indeed the gracious gift, and that the judgment of men is not corrupt: yet not even in this case were it right to be high-minded; for thou hast nothing of thyself but from God didst receive it. Why then dost thou pretend to have that which thou hast not? Thou wilt say, "thou hast it:" and others have it with thee: well then, thou hast it upon receiving it: not merely this thing or that, but all things whatsoever thou hast. For not to thee belong these excellencies, but to the grace of God. Whether you name faith, it came of His calling; or whether it be the forgiveness of sins which you speak of, or spiritual gifts, or the word of teaching, or the miracles; thou didst receive all from thence. Now what hast thou, tell me, which thou hast not received, but hast rather achieved of thine own self? Thou hast nothing to say. Well: thou hast received; and does that make thee high-minded? Nay, it ought to make thee shrink back into thyself. For it is not thine, what hath been given, but the giver's. What if thou didst receive it? thou receivedst it of him. And if thou receivedst of him, it was not thine which thou receivedst: and if thou didst but receive what was not thine own, why art thou exalted as if thou hadst something of thine own? Wherefore he added also, "Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?" Thus having made good his argument by concession, he indicates that they have their deficiencies; and those not a few: and saith, "In the first place, though ye had received all things, it were not meet to glory, for nothing is your own; but as the case really stands there are many things of which ye are destitute." And in the beginning he did but hint at this, saying, "I could not speak unto you as unto spiritual:" and, "I determined to know nothing among you, save Jesus Christ and Him crucified." But here he doth it in a way to abash them.

1 Corinthians 4:8 — Homily on 1 Corinthians 12

"Already ye are filled, already ye are rich:" that is, ye want nothing henceforth; ye are become perfect; ye have attained the very summit; ye stand, as ye think, in need of no one, either among Apostles or teachers. "Already ye are filled." And well saith he "already;" pointing out, from the time, the incredibility of their statements and their unreasonable notion of themselves. It was therefore in mockery that he said to them, "So quickly have ye come to the end;" which thing was impossible in the time: for all the more perfect things wait long in futurity: but to be "full" with a little betokens a feeble soul; and from a little to imagine one's self "rich," a sick and miserable one. For piety is an insatiable thing; and it argues a childish mind to imagine from just the beginnings that you have obtained the whole: and for men who are not yet even in the prelude of a matter, to be high-minded as if they had laid hold of the end. Then also by means of what followeth he puts them yet more out of countenance; for having said, "Already ye are full," he added, "ye are become rich, ye have reigned without us: yea and I would to God ye did reign, that we also might reign with you." Full of great austerity is the speech: which is why it comes last, being introduced by him after that abundance of reproof. For then is our admonition respected and easily received, when after our accusations we introduce our humiliating expressions. For this were enough to repress even the shameless soul and strike it more sharply than direct accusation, and correct the bitterness and hardened feeling likely to arise from the charge brought. It being certain that this more than anything else is the admirable quality of those arguments which appeal to our sense of shame, that they possess two contrary advantages. On the one hand, one cuts deeper than by open invective: on the other hand, it causes the person reprimanded to bear that severer stab with more entire patience. "Ye have reigned without us." Herein there is great force, as concerns both the teachers and the disciples: and their ignorance, too, of themselves is pointed out, and their great inconsideration. For what he saith is this: "In labors indeed," saith he, "all things are common both to us and to you, but in the rewards and the crowns ye are first. Not that I say this in vexation:" wherefore he added also, "I would indeed that ye did reign:" then, lest there should seem to be some irony, he added, "that we also might reign with you;" for, saith he, we also should be in possession of these blessings. Dost thou see how he shews in himself all at once his severity and his care over them and his self-denying mind? Dost thou see how he takes down their pride?

1 Corinthians 4:9 — Homily on 1 Corinthians 12

"For I think that God hath set forth us the Apostles last of all, as men doomed to death." There is great depth of meaning and severity implied again in his saying, "us:" and not even with this was he satisfied, but added also his dignity, hitting them vehemently: "us the Apostles;" who are enduring such innumerable ills; who are sowing the word of Godliness; who are leading you unto this severe rule of life. These "He hath set forth last, as doomed to death," that is, as condemned. For since he had said, "That we also might reign with you," and by that expression had relaxed his vehemency in order not to dispirit them; he takes it up again with greater gravity, and saith, "For I think that God hath set forth us the Apostles last, as men doomed to death." "For according to what I see," saith he, "and from what ye say, the most abject of all men and emphatically the condemned, are we who are put forward for continual suffering. But ye have already a kingdom and honors and great rewards in your fancy." And wishing to carry out their reasoning to still greater absurdity, and to exhibit it as incredible in the highest degree, he said not merely, "We are last," but, "God made us last;" nor was he satisfied with saying, "last," but he added also, "doomed to death:" to the end that even one quite void of understanding might feel the statement to be quite incredible, and his words to be the words of one vexed and vehemently abashing them. Observe too the good sense of Paul. The topics by which, when it is the proper time, he exalts and shews himself honorable and makes himself great; by these he now puts them to shame, calling himself "condemned." Of so great consequence is it to do all things at the befitting season. By "doomed to death," in this place he means "condemned," and deserving of ten thousand deaths. "For we are made a spectacle unto the world, and to angels, and to men." What means, "We are become a spectacle unto the world?" "Not in a single corner nor yet in a small part of the world suffer we these things," saith he; "but every where and before all." But what means, "unto angels?" It is possible to "become a spectacle unto men," but not so unto angels, when the things done are ordinary. But our wrestlings are such as to be worthy even of angelic contemplation. Behold from the things by which he vilifies himself, how again he shows himself great; and from the things about which they are proud, how he displays their meanness. For since to be fools was accounted a meaner thing than to appear wise; to be weak, than to be made strong; and unhonored, than glorious and distinguished; and that he is about to cast on them the one set of epithets, while he himself accepted the other; he signifies that the latter are better than the former; if at least because of them he turned the throng I say not of men only, but also of the very angels unto the contemplation of themselves. For not with men only is our wrestling but also with incorporeal powers. Therefore also a mighty theatre is set.

1 Corinthians 4:10 — Homily on 1 Corinthians 13

Having filled his speech with much severity which conveys a sharper blow than any direct charge and having said, "Ye have reigned without us;" and "God hath set forth us last, as men doomed to death" he shows by what comes next how they are "doomed to death;" saying, We are fools, and weak, and despised, and hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place, and toil, working with our own hands:" which were very signs of genuine teachers and apostles. Whereas the others prided themselves on the things which are contrary to these, on wisdom, glory, wealth, consideration. Desiring therefore to take down their self-conceit and to point out that in respect of these things, so far from taking credit to themselves, they ought rather to be ashamed; he first of all mocks them, saying, "Ye have reigned without us." As if he had said, "My sentence is that the present is not a time of honor nor of glory, which kind of things you enjoy, but of persecution and insult, such as we are suffering. If however it be not so; if this rather be the time of remuneration: then as far as I see," (but this he saith in irony,) "ye, the disciples, for your part have become no less than kings: but we the teachers and apostles, and before all entitled to receive the reward, not only have fallen very far behind you, but even, as persons doomed to death, that is, condemned convicts, spend our lives entirely in dishonors, and dangers, and hunger: yea insulted as fools, and driven about, and enduring all intolerable things." Now these things he said that he might hereby cause them also to consider, that they should zealously seek the condition of the Apostles; their dangers and their indignities, not their honors and glories. For these, not the other, are what the Gospel requires. But to this effect he speaks not directly, not to shew himself disagreeable to them: rather in a way characteristic of himself he takes in hand this rebuke. For if he had introduced his address in a direct manner, he would have spoken thus; "Ye err, and are beguiled, and have swerved far from the apostolical mode of instruction. For every apostle and minister of Christ ought to be esteemed a fool, ought to live in affliction and dishonor; which indeed is our state: whereas you are in the contrary case." But thus might his expressions have offended them yet more, as containing but praises of the Apostles; and might have made them fiercer, censured as they were for indolence and vainglory and luxuriousness. Wherefore he conducts not his statement in this way, but in another, more striking but less offensive; and this is why he proceeds with his address as follows, saying ironically, "But ye are strong and honorable;" since, if he had not used irony, he would have spoken to this effect; "It is not possible that one man should be esteemed foolish, and another wise; one strong, and another weak; the Gospel requiring both the one and the other. For if it were in the nature of things that one should be this, and another that, perchance there might be some reason in what you say. But now it is not permitted, either to be counted wise, or honorable, or to be free from dangers. If otherwise, it follows of necessity that you are preferred before us in the sight of God; you the disciples before us the teachers, and that after our endless hardships." If this be too bad for anyone to say, it remains for you to make our condition your object.

1 Corinthians 4:10 — Homily on 1 Corinthians 12

"We are fools for Christ's sake, but ye are wise in Christ." Again, this also he spake in a way to abash them; implying that it is impossible for these contraries to agree, neither can things so distant from one another concur. "For how can it be," saith he, "that you should be wise, but we fools in the things relating to Christ?" That is: the one sort beaten and despised and dishonored and esteemed as nothing; the others enjoying honor and looked up to by many as a wise and prudent kind of people; it gives him occasion to speak thus: as if he had said, "How can it be that they who preach such things should be looked upon as practically engaged in their contraries?" "We are weak, but ye are strong." That is, we are driven about and persecuted; but ye enjoy security and are much waited upon; howbeit the nature of the Gospel endureth it not. "We are despised, but ye are honorable." Here he setteth himself against the noble and those who plumed themselves upon external advantages. "Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and we toil, working with our own hands." That is, "It is not an old story that I am telling but just what the very time present bears me witness of: that of human things we take no account nor yet of any outward pomp; but we look unto God only." Which thing we too have need to practice in every place. For not only are angels looking on, but even more than they He that presides over the spectacle. Let us not then desire any others to applaud us. For this is to insult Him; hastening by Him, as if insufficient to admire us, we make the best of our way to our fellow servants. For just as they who contend in a small theatre seek a large one, as if this were insufficient for their display; so also do they, who contending in the sight of God afterwards seek the applause of men; giving up the greater praise and eager for the less, they draw upon themselves severe punishment. What but this hath turned every thing upside down? this puts the whole world into confusion, that we do all things with an eye to men, and even for our good things, we esteem it nothing to have God as an admirer, but seek the approbation which cometh from our fellow-servants: and for the contrary things again, despising Him we fear men. And yet surely they shall stand with us before that tribunal, doing us no good. But God whom we despise now shall Himself pass the sentence upon us.

1 Corinthians 4:11 — Homily on 1 Corinthians 13

And "let no one," saith he, "think that I speak only of the past:" "Even unto this present hour we both hunger and thirst and are naked." Seest thou that all the life of Christians must be such as this; and not merely a day or two? For though the wrestler who is victorious in a single contest only, be crowned, he is not crowned again if he suffer a fall. "And hunger;" against the luxurious. "And are buffeted;" against those who are puffed up. "And have no certain dwelling-place;" for we are driven about. "And are naked;" against the rich.

1 Corinthians 4:12 — Homily on 1 Corinthians 13

"And labor;" now against the false apostles who endure neither toil nor peril, while they themselves receive the fruits. "But not so are we," saith he: "but together with our perils from without, we also strain ourselves to the utmost with perpetual labor. And what is still more, no one can say that we fret at these things, for the contrary is our requital to them that so deal with us: this, I say, is the main point, not our suffering evil, for that is common to all, but our suffering without despondency or vexation. But we so far from desponding are full of exultation. And a sure proof of this is our requiting with the contrary those who do us wrong." Now as to the fact that so they did, hear what follows. "Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are made as the filth of the world." This is the meaning of "fools for Christ's sake." For whoso suffers wrong and avenges not himself nor is vexed, is reckoned a fool by the heathen; and dishonored and weak. And in order that he might not render his speech too unpalatable by referring the sufferings he was speaking of to their city, what saith he? "We are made the filth," not, "of your city," but, "of the world." And again, "the off-scouring of all men;" not of you alone, but of all. As then when he is discoursing of the providential care of Christ, letting pass the earth, the heaven, the whole creation, the Cross is what he brings forward; so also when he desires to attract them to himself hurrying by all his miracles, he speaks of his sufferings on their account. So also it is our method when we be injured by any and despised, whatsoever we have endured for them, to bring the same forward. "The offscouring of all men, even until now." This is a vigorous blow which he gave at the end, "of all men;" "not of the persecutors only," saith he, "but of those also for whom we suffer these things: Oh greatly am I obliged to them." It is the expression of one seriously concerned; not in pain himself, but desiring to make them feel, that he who hath innumerable complaints to make should even salute them. And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame. For that effect one produces not so well by reproach as by silence.

1 Corinthians 4:13 — Homily on Acts 8

Behold, again I say and testify; let him laugh that will, let him scoff that listeth. Hereunto are we set, to be laughed at and mocked, to suffer all things. We are "the offscouring" of the world, as blessed Paul says.

1 Corinthians 4:13 — Homily on 1 Corinthians 13

"Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are made as the filth of the world." This is the meaning of "fools for Christ's sake." For whoso suffers wrong and avenges not himself nor is vexed, is reckoned a fool by the heathen; and dishonored and weak. And in order that he might not render his speech too unpalatable by referring the sufferings he was speaking of to their city, what saith he? "We are made the filth," not, "of your city," but, "of the world." And again, "the off-scouring of all men;" not of you alone, but of all. As then when he is discoursing of the providential care of Christ, letting pass the earth, the heaven, the whole creation, the Cross is what he brings forward; so also when he desires to attract them to himself hurrying by all his miracles, he speaks of his sufferings on their account. So also it is our method when we be injured by any and despised, whatsoever we have endured for them, to bring the same forward. "The offscouring of all men, even until now." This is a vigorous blow which he gave at the end, "of all men;" "not of the persecutors only," saith he, "but of those also for whom we suffer these things: Oh greatly am I obliged to them." It is the expression of one seriously concerned; not in pain himself, but desiring to make them feel, that he who hath innumerable complaints to make should even salute them. And therefore did Christ command us to bear insults meekly that we might both exercise ourselves in a high strain of virtue, and put the other party to the more shame. For that effect one produces not so well by reproach as by silence.

1 Corinthians 4:14 — Homily on 1 Corinthians 13

Then since he saw that the blow could not well be borne, he speedily heals it; saying, "I write not these things to shame you, but to admonish you as my beloved children." "For not as abashing you," saith he, "do I speak these things." The very thing which by his words he had done, this he says he had not done: rather he allows that he had done it, not however with an evil and spiteful mind. Why, this mode of soothing is the very best, if we should say what we have to say and add the apology from our motive. For not to speak was impossible, since they would have remained uncorrected: on the other hand, after he had spoken, to leave the wound untended, were hard. Wherefore along with his severity he apologizes: for this so far from destroying the effect of the knife, rather makes it sink deeper in, while it moderates the full pain of the wound. Since when a man is told that not in reproach but in love are these things said, he the more readily receives correction. However, even here also is great severity, and a strong appeal to their sense of shame, in that he said not, "As a master" nor yet "as an apostle," nor yet "as having you for my disciples; (which had well suited his claims on them;) but, "as my beloved children admonish you. And not simply, children; but, "longed after." "Forgive me," saith he. "If anything disagreeable has been said, it all proceeds of love." And he said not, "I rebuke" but "I admonish." Now, who would not bear with a father in grief, and in the act of giving good advice? Wherefore he did not say this before, but after he had given the blow. "What then?" some might say; "Do not other teachers spare us?" "I say not so, but, they carry not their forbearance so far." This however he spake not out at once, but by their professions and titles gave indication of it; "Tutor" and "Father" being the terms which he employs.

1 Corinthians 4:15 — Homily on 1 Corinthians 13

"For though," saith he, "ye have ten thousand tutors in Christ, yet have ye not many fathers." He is not here setting forth his dignity, but the exceeding greatness of his love. Thus neither did he wound the other teachers: since he adds the clause, "in Christ:" but rather soothed them, designating not as parasites but as tutors those among them who were zealous and patient of labor: and also manifested his own anxious care of them. On this account he said not, "Yet not many masters," but, "not many fathers." So little was it his object to set down any name of dignity, or to argue that of him they had received the greater benefit: but granting to the others the great pains they had taken for the Corinthians, (for that is the force of the word Tutor,) the superiority in love he reserves for his own portion: for that again is the force of the word Father. And he saith not merely, No one loves you so much; a statement which admired not of being called in question; but he also brings forward a real fact. What then is this? "For in Christ Jesus I begat you through the Gospel. In Christ Jesus." Not unto myself do I impute this. Again, he strikes at those who gave their own names to their teaching. For "ye," saith he, "are the seal of mine Apostleship." And again, "I planted:" and in this place, "I begat." He said not, "I preached the word," but, "I begat;" using the words of natural relationship. For his one care at the moment was, to shew forth the love which he had for them. "For they indeed received you from me, and led you on; but that you are believers at all came to pass through me." Thus, because he had said, "as children;" lest you should suppose that the expression was flattery he produces also the matter of fact.

1 Corinthians 4:16 — Homily on 1 Corinthians 13

"I beseech you, be ye imitators of me, as I also am of Christ." Astonishing! How great is our teacher's boldness of speech! How highly finished the image, when he can even exhort others hereunto! Not that in self-exaltation he doth so, but implying that virtue is an easy thing. As if he had said, "Tell me not, 'I am not able to imitate thee. Thou art a Teacher, and a great one.' For the difference between me and you is not so great as between Christ and me: and yet I have imitated Him." On the other hand, writing to the Ephesians, he interposes no mention of himself, but leads them all straight to the one point, "Be ye imitators of God," is his word. But in this place, since his discourse was addressed to weak persons, he puts himself in by the way. And besides, too, he signifies that it is possible even thus to imitate Christ. For he who copies the perfect impression of the seal, copies the original model. Let us see then in what way he followed Christ: for this imitation needs not time and art, but a steady purpose alone. Thus if we go into the study of a painter, we shall not be able to copy the portrait, though we see it ten thousand times. But to copy him we are enabled by hearing alone. Will ye then that we bring the tablet before you and sketch out for you Paul's manner of life? Well, let it be produced, that picture far brighter than all the images of Emperors: for its material is not boards glued together, nor canvass stretched out; but the material is the work of God: being as it is a soul and a body: a soul, the work of God, not of men; and a body again in like wise.

1 Corinthians 4:17 — Homily on 1 Corinthians 14

Consider here also, I entreat, the noble soul, the soul more glowing and keener than fire: how he was indeed especially desirous to be present himself with the Corinthians, thus distempered and broken into parties. For he knew well what a help to the disciples his presence was and what a mischief his absence. And the former he declared in the Epistle to the Philippians, saying, "Not as in my presence only, but also now much more in my absence, work out your own salvation with fear and trembling." The latter he signifies in this Epistle, saying, "Now some are puffed up, as though I were not coming to you; but I will come." He was urgent, it seems, and desirous to be present himself. But as this was not possible for a time, he corrects them by the promise of his appearance; and not this only, but also by the sending of his disciple. "For this," he saith, "I have sent unto you Timothy." "For this cause:" how is that? "Because I care for you as for children, and as having begotten you." And the message is accompanied with a recommendation of his person: "Who is my beloved and faithful child in the Lord." Now this he said, both to shew his love of him, and to prepare them to look on him with respect. And not simply "faithful," but, "in the Lord;" that is, in the things pertaining to the Lord. Now if in worldly things it is high praise for a man to be faithful, much more in things spiritual. If then he was his "beloved child," consider how great was Paul's love, in choosing to be separated from him for the Corinthian's sake, And if "faithful" also, he will be unexceptionable in his ministering to their affairs. "Who shall put you in remembrance." He said not, "shall teach," lest they should take it ill, as being used to learn from himself. Wherefore also towards the end he saith, "For he worketh the work of the Lord, as I, also do. Let no man therefore despise him." For there was no envy among the Apostles, but they had an eye unto one thing, the edification of the Church. And if he that was employed was their inferior, they did as it were support him with all earnestness. Wherefore neither was he contented with saying, "He shall put you in remembrance;" but purposing to cut out their envy more completely,-for Timothy was young,-with this view, I say, he adds, "my ways;" not "his," but "mine;" that is, his methods, his dangers, his customs, his laws, his ordinances, his Apostolical Canons, and all the rest. For since he had said, "We are naked, and are buffered, and have no certain dwelling place: all these things," saith he, "he will remind you of;" and also of the laws of Christ; for destroying all heresies. Then, carrying his argument higher, he adds, "which be in Christ;" ascribing all, as was his wont, unto the Lord, and on that ground establishing the credibility of what is to follow. Wherefore he subjoins, "Even as I teach every where in every church." "Nothing new have I spoken unto you: of these my proceedings all the other Churches are cognizant as well as you." Further: he calls them "ways in Christ," to shew that they have in them nothing human, and that with the aid from that source he doth all things well.

1 Corinthians 4:18 — Homily on 1 Corinthians 14

"Now some are puffed up, as though I were not coming unto you." For there he glances both at them and at certain others, casting down their highmindedness: since the love of preeminence is in fault, when men abuse the absence of their teacher for their own self-will. For when he addresses himself unto the people, observe how he does it by way of appeal to their sense of shame; when unto the originators of the mischief, his manner is more vehement. Thus unto the former he saith, "We are the offscouring of all:" and soothing them he saith, "Not to shame you I write these things;" but to the latter, "Now as though I were not coming to you, some are puffed up;" shewing that their self-will argued a childish turn of mind. For so boys in the absence of their master wax more negligent. This then is one thing here indicated; and another is that his presence was sufficient for their correction. For as the presence of a lion makes all living creatures shrink away, so also does that of Paul the corrupters of the Church.

1 Corinthians 4:19 — Homily on 1 Corinthians 14

And therefore he goes on, "But I will come to you shortly, if the Lord will." Now to say this only would seem to be mere threatening. But to promise himself and demand from them the requisite proof by actions also; this was a course for a truly high spirit. Accordingly he added this too, saying, "And I will know, not the word of them which are puffed up, but the power." For not from any excellencies of their own but from their teacher's absence, this self-will arose. Which again itself was a mark of a scornful mind towards him. And this is why, having said, "I have sent Timothy," he did not at once add, "I will come;" but waited until he had brought his charge against them of being "puffed up:" after that he saith, "I will come." Since, had he put it before the charge, it would rather have been an apology for himself as not having been deficient, instead of a threat; nor even so would the statement have been convincing. But as it is, placing it after the accusation, he rendered himself such as they would both believe and fear. Mark also how solid and secure he makes his ground: for he saith not simply, "I will come:" but, "If the Lord will:" and he appoints no set time. For since he might perhaps be tardy in coming, by that uncertainty he would fain keep them anxiously engaged. And, lest they should hereupon fall back again, he added, "shortly." "And I will know, not the word of them that are puffed up, but the power." He said not, "I will know not the wisdom, nor the signs," but what? "not the word:" by the term he employs at the same time depressing the one and exalting the other. And for a while he is setting himself against the generality of them who were countenancing the fornicator. For if he were speaking of him, he would not say, "the power;" but, "the works," the corrupt works which he did. Now why seekest thou not after "the word?" "Not because I am wanting in word but because all our doings are in power." As therefore in war success is not for those who talk much but those who effect much; so also in this case, not speakers, but doers have the victory. "Thou," saith he, "art proud of this fine speaking. Well, if it were a contest and a time for orators, thou mightest reasonably be elated thereat: but if of Apostles preaching truth, and by signs confirming the same, why art thou puffed up for a thing superfluous and unreal, and to the present purpose utterly inefficient? For what could a display of words avail towards raising the dead, or expelling evil spirits, or working any other such deed of wonder? But these are what we want now, and by these our cause stands."

1 Corinthians 4:20 — Homily on 1 Corinthians 14

"For the kingdom of God is not in word, but in power." By signs, saith he, not by fine speaking, we have prevailed: and that our teaching is divine and really announces the Kingdom of Heaven we give the greater proof, namely, our signs which we work by the power of the Spirit. If those who are now puffed up desire to be some great ones; as soon as I am come, let them shew whether they have any such power. And let me not find them sheltering themselves behind a pomp of words: for that kind of art is nothing to us.

1 Corinthians 4:21 — Homily on 1 Corinthians 14

"What will ye? Shall I come unto you with a rod, or in love and a spirit of meekness?" There is much both of terror and of gentleness in this saying. For to say, "I will know," was the language of one as yet withholding himself: but to say, "What will ye? Must I come unto you with a rod?" are the words of one thenceforth ascending the teacher's seat, and from thence holding discourses with them and taking upon him all his authority. What means, "with a rod?" With punishment, with vengeance: that is, I will destroy; I will strike with blindness: the kind of thing which Peter did in the case of Sapphira, and himself in the case of Elymas the sorcerer. For henceforth he no longer speaks as bringing himself into a close comparison with the other teachers, but with authority. And in the second Epistle too he appears to say the same, when he writes, "Since ye seek a proof of Christ speaking in me." "Shall I come with a rod, or in love?" What then? to come with a rod, was it not an instance of love? Of love it was surely. But because through his great love he shrinks back in punishing, therefore he so expresses himself. Further; when he spoke about punishment, he said not, "in a spirit of meekness, but, [simply,] "with a rod:" and yet of that too the Spirit was author. For there is a spirit of meekness, and a spirit of severity. He doth not, however, choose so to call it, but from its milder aspect. And for a like reason also, God, although avenging Himself, has it often affirmed of Him that He is "gracious and long-suffering, and rich in mercy and pity:" but that He is apt to punish, once perhaps or twice, and sparingly, and that upon some urgent cause. Consider then the wisdom of Paul; holding the authority in his own hands, he leaves both his and that in the power of others, saying. "What will ye?" "The matter is at your disposal." For we too have depending on us both sides of the alternative; both falling into hell, and obtaining the kingdom: since God hath so willed it. For, "behold," saith he, "fire and water: whichever way thou wilt, thou mayest stretch forth thine hand." And, "If ye be willing, and will hearken unto me, ye shall eat the good of the land; but if ye be not willing, the sword shall devour you."

1 Corinthians 5:1 — Homily on 1 Corinthians 15

When he was discoursing about their divisions, he did not indeed at once address them vehemently, but more gently at first; and afterwards, he ended in accusation, saying thus, "For it hath been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you." But in this place, not so; but he lays about him immediately and makes the reproach of the accusation as general as possible. For he said not, "Why did such an one commit fornication?" but, "It is reported that there is fornication among you;" that they might as persons altogether aloof from his charge take it easily; but might be filled with such anxiety as was natural when the whole body was wounded, and the Church had incurred reproach. "For no one," saith he, "will state it thus, 'such an one hath committed fornication,' but, 'in the Church of Corinthians that sin hath been committed.'" And he said not, "Fornication is perpetrated," but, "Is reported,-such as is not even named among the Gentiles." For so continually he makes the Gentiles a topic of reproach to the believers. Thus writing to the Thessalonians, he said, "Let every one possess himself of his own vessel in sanctification, not in the passion of lust, even as the rest of the Gentiles." And to the Colossians and Ephesians, "That you should no longer walk, as the other Gentiles walk." Now if their committing the same sins was unpardonable, when they even outdid the Gentiles, what place can we find for them? tell me: "inasmuch as among the Gentiles," so he speaks, "not only they dare no such thing, but they do not even give it a name. Do you see to what point he aggravated his charge? For when they are convicted of inventing such modes of uncleanness as the unbelievers, so far from venturing on them, do not even know of, the sin must be exceeding great, beyond all words. And the clause, "among you," is spoken also emphatically; that is, "Among you, the faithful, who have been favored with so high mysteries, the partakers of secrets, the guests invited to heaven." Dost thou mark with what indignant feeling his words overflow? with what anger against all? For had it not been for the great wrath of which he was full, had he not been setting himself against them all, he would have spoken thus: "Having heard that such and such a person hath committed fornication, I charge you to punish him." But as it is he doth not so; he rather challenges all at once. And indeed, if they had written first, this is what he probably would have said. Since however so far from writing, they had even thrown the fault into the shade, on this account he orders his discourse more vehemently. Wherefore said he not, "That he should abuse his father's wife?" The extreme foulness of the deed caused him to shrink. He hurries by it accordingly, with a sort of scrupulousness as though it had been explicitly mentioned before. And hereby again he aggravates the charge, implying that such things are ventured on among them as even to speak plainly of was intolerable for Paul. Wherefore also, as he goes on, he uses the same mode of speech, saying, "Him who hath so done this thing:" and is again ashamed and blushes to speak out; which also we are wont to do in regard of matters extremely disgraceful. And he said not, "his step-mother," but, "his father's wife;" so as to strike much more severely. For when the mere terms are sufficient to convey the charge, he proceeds with them simply, adding nothing.

1 Corinthians 5:2 — Homily on 1 Corinthians 15

And "tell me not," saith he, "that the fornicator is but one: the charge hath become common to all." Wherefore at once he added, "and ye are puffed up:" he said not, "with the sin;" for this would imply want of all reason: but with the doctrine you have heard from that person. This however he set not down himself, but left it undetermined, that he might inflict a heavier blow. And mark the good sense of Paul. Having first overthrown the wisdom from without, and signified that it is nothing by itself although no sin were associated with it; then and not till then he discourses about the sin also. For if by way of comparison with the fornicator who perhaps was some wise one, he had maintained the greatness of his own spiritual gift; he had done no great thing: but even when unattended with sin to take down the heathen wisdom and demonstrate it to be nothing, this was indicating its extreme worthlessness indeed. Wherefore first, as I said, having made the comparison, he afterwards mentions the man's sin also. And with him indeed he condescends not to debate, and thereby signifies the exceeding greatness of his dishonor. But to the others he saith, "You ought to weep and wail, and cover your faces, but now ye do the contrary." And this is the force of the next clause, "And ye are puffed up, and did not rather mourn." "And why are we to weep?" some might say. Because the reproach hath made its way even unto the whole body of your Church. "And what good are we to get by our weeping?" "That such an one should be taken away from you." Not even here doth he mention his name; rather, I should say, not any where; which in all monstrous things is our usual way. And he said not, "Ye have not rather cast him out," but, as in the case of any disease or pestilence, "there is need of mourning," saith he, "and of intense supplication, 'that he may be taken away.' And you should have used prayer for this, and left nothing undone that he should be cut off." Nor yet doth he accuse them for not having given him information, but for not having mourned so that the man should be taken away; implying that even without their Teacher this ought to have been done, because of the notoriety of the offence.

1 Corinthians 5:3 — Homily on 1 Corinthians 15

"For I verily being absent in body, but present in spirit." Mark his energy. He suffers them not even to wait for his presence, nor to receive him first and then pass the sentence of binding: but as if on the point of expelling some contagion before that it have spread itself into the rest of the body, he hastens to restrain it. And therefore he subjoins the clause, "I have judged already, as though I were present." These things moreover he said, not only to urge them unto the declaration of their sentence and to give them no opportunity of contriving something else, but also to frighten them, as one who knew what was to be done and determined there. For this is the meaning of being "present in spirit:" as Elisha was present with Gehazi, and said, "Went not my heart with thee?" Wonderful! How great is the power of the gift, in that it makes all to be together and as one; and qualifies them to know the things which are far off. "I have judged already as though I were present." He permits them not to have any other device. "Now I have uttered my decision as if I were present: let there be no delays and puttings off: for nothing else must be done."

1 Corinthians 5:4 — Homily on 1 Corinthians 15

Then lest he should be thought too authoritative and his speech sound rather self-willed, mark how he makes them also partners in the sentence. For having said, "I have judged," he adds, "concerning him that hath so wrought this thing, in the Name of our Lord Jesus Christ, ye being gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan." Now what means, "In the Name of our Lord Jesus Christ?" "According to God;" "not possessed with any human prejudice." Some, however, read thus, "Him that hath so wrought this thing in the name of our Lord Jesus Christ," and putting a stop there or a break, then subjoin what follows, saying, "When you are gathered together and my spirit to deliver such an one unto Satan:" and they assert that the sense of this reading is as follows, "Him that hath done this thing in the Name of Christ," saith St. Paul, "deliver ye unto Satan;" that is, "him that hath done insult unto the Name of Christ, him that, after he had become a believer and was called after that appellation, hath dared to do such things, deliver ye unto Satan." But to me the former exposition appears the truer. What then is this? "When ye are gathered together in the Name of the Lord." That is; His Name, in whose behalf ye have met, collecting you together. "And my spirit." Again he sets himself at their head in order that when they should pass sentence, they might no otherwise cut off the offender than as if he were present; and that no one might dare to judge him pardonable, knowing that Paul would be aware of the proceedings.

1 Corinthians 5:5 — Homily on 1 Corinthians 15

Then making it yet more awful, he saith, "with the power of our Lord Jesus Christ;" that is, either that Christ is able to give you such grace as that you should have power to deliver him to the devil; or that He is Himself together with you passing that sentence against him. And he said not, "Give up" such an one to Satan, but "deliver;" opening unto him the doors of repentance, and delivering up such an one as it were to a schoolmaster. And again it is, "such an one:" he no where can endure to make mention of his name. "For the destruction of the flesh." As was done in the case of the blessed Job, but not upon the same ground. For in that case it was for brighter crowns, but here for loosing of sins; that he might scourge him with a grievous sore or some other disease. True it is that elsewhere he saith, "Of the Lord are we judged, when we suffer these things." But here, desirous of making them feel it more severely, he "delivereth up unto Satan." And so this too which God had determined ensued, that the man's flesh was chastised. For because inordinate eating and carnal luxuriousness are the parents of desires, it is the flesh which he chastises. "That the spirit may be saved in the day of the Lord Jesus;" that is the soul. Not as though this were saved alone, but because it was a settled point that if that were saved, without all controversy the body too would partake in its salvation. For as it became mortal because of the soul's sinning: so if this do righteousness, that also on the other hand shall enjoy great glory. But some maintain, that "the Spirit" is the Gracious Gift which is extinguished when we sin. "In order then that this may not happen," saith he, "let him be punished; that thereby becoming better, he may draw down to himself God's grace, and be found having it safe in that day." So that all comes as from one exercising a nurse's or a physician's office, not merely scourging nor punishing rashly and at random. For the gain is greater than the punishment: one being but for a season, the other everlasting. And he said not simply, "That the spirit may be saved," but "in that day." Well and seasonably doth he remind them of that day in order that both they might more readily apply themselves to the cure, and that the person censured might the rather receive his words, not as it were of anger, but as the forethought of an anxious father. For this cause also he said, "unto the destruction of the flesh:" proceeding to lay down regulations for the devil and not suffering him to go a step too far. As in the instance of Job, God said, "But touch not his life."

1 Corinthians 5:6 — Homily on 1 Corinthians 15

Then, having ended his sentence, and spoken it in brief without dwelling on it, he brings in again a rebuke, directing himself against them; "Your glorying is not good:" signifying that it was they up to the present time who had hindered him from repenting, by taking pride in him. Next he shews that he is taking this step in order to spare not that person only, but also those to whom he writes. To which effect he adds, "Know ye not, that a little leaven leaveneth the whole lump?" "For," saith he, "though the offence be his, yet if neglected it hath power to waste the rest of the body of the Church also. For when the first transgressor escapes punishment, speedily will others also commit the same faults." In these words he indicates moreover that their struggle and their danger is for the whole Church, not for any one person. For which purpose he needeth also the similitude of the leaven. For "as that," saith he, "though it be but little, transforms unto its own nature the whole lump; so also this man, if he be let go unpunished and this sin turn out unavenged, will corrupt likewise all the rest."

1 Corinthians 5:7 — Homily on 1 Corinthians 15

"Purge out the old leaven," that is, this evil one. Not that he speaketh concerning this one only; rather he glances at others with him. For, "the old leaven" is not fornication only, but also sin of every kind. And he said not, "purge," but "purge out;" "cleanse with accuracy so that there be not so much as a remnant nor a shadow of that sort." In saying then, "purge out," he signifies that there was still iniquity among them. But in saying, "that ye may be a new lump, even as ye are unleavened," he affirms and declares that not over very many was the wickedness prevailing. But though he saith, "as ye are unleavened," he means it not as a fact that all were clean, but as to what sort of people you ought to be. "For our Passover also hath been sacrificed for us, even Christ; wherefore let us keep the feast: not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." So also Christ called His doctrine Leaven. And further he himself dwells upon the metaphor, reminding them of an ancient history, and of the Passover and unleavened bread, and of their blessings both then and now, and their punishments and their plagues. It is festival, therefore, the whole time in which we live. For though he said, "Let us keep the feast," not with a view to the presence of the Passover or of Pentecost did he say it; but as pointing out that the whole of time is a festival unto Christians, because of the excellency of the good things which have been given. For what hath not come to pass that is good? The Son of God was made man for thee; He freed thee from death; and called thee to a kingdom. Thou therefore who hast obtained and art still obtaining such things, how can it be less than thy duty to "keep the feast" all thy life? Let no one then be downcast about poverty, and disease, and craft of enemies. For it is a festival, even the whole of our time. So that by means of this example also he mightily drives the fornicator out of the Church. For, saith he, so far from his presence profiting, he even doth harm, injuring the common estate of the body. For one knows not whence is the evil savor while the corrupt part is concealed, and so one imputes it to the whole. Wherefore he urges upon them strongly to "purge out the leaven, that ye may be," saith he, "a new lump, even as ye are unleavened." "For our Passover hath been sacrificed for us even Christ." He said not, hath died, but more in point to the subject in hand, "hath been sacrificed." Seek not then unleavened bread of this kind, since neither hast thou a lamb of the same kind. Seek not leaven of this description, seeing that thine unleavened bread is not such as this. Thus, in the case of material leaven, the unleavened might become leavened, but never the reverse; whereas here there is a chance of the direct contrary occurring. This however he has not plainly declared: and observe his good sense. In the former Epistle he gives the fornicator no hope of return, but orders that his whole life should be spent in repentance, lest he should make him less energetic through the promise. For he said not, "Deliver him up to Satan," that having repented he might be commended again unto the Church. But what saith he? "That he may be saved in the last day." For he conducts him on unto that time in order to make him full of anxiety. And what favors he intended him after the repentance, he reveals not, imitating his own Master. For as God saith, "Yet three days, and Nineveh shall be overthrown," and added not, "but if she repent she shall be saved:" so also he did not say here, "But if he repent worthily, we will 'confirm our love towards him.'" But he waits for him to do the work that so he may then receive the favor. For if he had said this at the beginning he might have set him free from the fear. Wherefore he not only does not so, but by the instance of leaven allows him not even a hope of return, but reserves him unto that day: "Purge…

1 Corinthians 5:8 — Homily on 1 Corinthians 15

"For our Passover also hath been sacrificed for us, even Christ; wherefore let us keep the feast: not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." So also Christ called His doctrine Leaven. And further he himself dwells upon the metaphor, reminding them of an ancient history, and of the Passover and unleavened bread, and of their blessings both then and now, and their punishments and their plagues. It is festival, therefore, the whole time in which we live. For though he said, "Let us keep the feast," not with a view to the presence of the Passover or of Pentecost did he say it; but as pointing out that the whole of time is a festival unto Christians, because of the excellency of the good things which have been given. For what hath not come to pass that is good? The Son of God was made man for thee; He freed thee from death; and called thee to a kingdom. Thou therefore who hast obtained and art still obtaining such things, how can it be less than thy duty to "keep the feast" all thy life? Let no one then be downcast about poverty, and disease, and craft of enemies. For it is a festival, even the whole of our time. Wherefore saith Paul, "Rejoice in the Lord always; again I say, Rejoice." Upon the festival days no one puts on filthy garments. Neither then let us do so. For a marriage hath been made, a spiritual marriage. For, "the kingdom of Heaven," saith He, "is likened unto a certain king which would make a marriage feast for his son." Now where it is a king making a marriage, and a marriage for his son, what can be greater than this feast? Let no one then enter in clad in rags. Not about garments is our discourse but about unclean actions. For if where all wore bright apparel one alone, being found at the marriage in filthy garments, was cast out with dishonor, consider how great strictness and purity the entrance into that marriage feast requires. However, not on this account only does he remind them of the "unleavened bread," but also to point out the affinity of the Old Testament with the New; and to point out also that it was impossible, after the "unleavened bread," again to enter into Egypt; but if any one chose to return, he would suffer the same things as did they. For those things were a shadow of these; however obstinate the Jew may be. Wherefore shouldest thou enquire of him, he will speak, no great thing, rather it is great which he will speak of, but nothing like what we speak of: because he knows not the truth. For he for his part will say, "the Egyptians who detained us were so changed by the Almighty that they themselves urged and drave us out, who before held us forcibly; they did not suffer us so much as to leaven our dough." But if a man asketh me, he shall hear not of Egypt nor of Pharaoh; but of our deliverance from the deceit of demons and the darkness of the devil: not of Moses but of the Son of God; not of a Red Sea but of a Baptism overflowing with ten thousand blessings, where the "old man" is drowned.

1 Corinthians 5:9-11 — Homily on 1 Corinthians 16

For since he had said, "Ye have not rather mourned, that such an one should be taken away;" and, "Purge out the old leaven;" and it was likely that they would surmise it to be their duty to avoid all fornicators: for if he that has sinned imparts some of his own mischief to those who have not sinned, much more is it meet to keep one's self away from those without: (for if one ought not to spare a friend on account of such mischief arising from him, much less any others;) and under this impression, it was probable that they would separate themselves from the fornicators among the Greeks also, and the matter thus turning out impossible, they would have taken it more to heart: he used this mode of correction, saying, "I wrote unto you to have no company with fornicators, yet not altogether with the fornicators of this world:" using the word "altogether," as if it were an acknowledged thing. For that they might not think that he charged not this upon them as being rather imperfect, and should attempt to do it under the erroneous impression that they were perfect, he shews that this were even impossible to be done, though they wished it ever so much. For it would be necessary to seek another world. Wherefore he added, "For ye must needs then go out of the world." Seest thou that he is no hard master, and that in his legislation he constantly regards not only what may be done, but also what may be easily done. For how is it possible, says he, for a man having care of a house and children, and engaged in the affairs of the city, or who is an artisan or a soldier, (the greater part of mankind being Greeks,) to avoid the unclean who are to be found every where? For by "the fornicators of the world," he means those who are among the Greeks. "But now I write unto you, If any brother" be of this kind, "with such an one no not to eat." Here also he glances at others who were living in wickedness. But how can one "that is a brother" be an idolater? As was the case once in regard to the Samaritans who chose piety but by halves. And besides he is laying down his ground beforehand for the discourse concerning things offered in sacrifice to idols, which after this he intends to handle. "Or covetous." For with these also he enters into conflict. Wherefore he said also, "Why not rather take wrong? Why not rather be defrauded? Nay, ye yourselves do wrong and defraud." "Or a drunkard." For this also he lays to their charge further on; as when he says, "One is hungry and another is drunken:" and, "meats for the belly and the belly for meats." "Or a reviler, or an extortioner:" for these too he had rebuked before.

1 Corinthians 5:12 — Homily on 1 Corinthians 16

Next he adds also the reason why he forbids them not to mix with heathens of that character, implying that it is not only impossible, but also superfluous. "For what have I to do with judging them that are without?" Calling the Christians and the Greeks, "those within" and "those without," as also he says elsewhere, "He must also have a good report of them that are without." And in the Epistle to the Thessalonians he speaks the same language, saying, "Have no intercourse with him to the end that he may be put to shame." And, "Count him not as an enemy, but admonish him as a brother." Here, however, he does not add the reason. Why? Because in the other case he wished to soothe them, but in this, not so. For the fault in this case and in that was not the same, but in the Thessalonians it was less. For there he is reproving indolence; but here fornication and other most grievous sins. And if any one wished to go over to the Greeks, he hinders not him from eating with such persons; this too for the same reason. So also do we act; for our children and our brethren we leave nothing undone, but of strangers we do not make much account. How then? Did not Paul care for them that were without as well? Yes, he cared for them; but it was not till after they received the Gospel and he had made them subject to the doctrine of Christ, that he laid down laws for them. But so long as they despised, it was superfluous to speak the precepts of Christ to those who knew not Christ Himself. "Do not ye judge them that are within, whereas them that are without, God judgeth?" For since he had said, "What have I to do with judging those without;" lest any one should think that these were left unpunished, there is another tribunal which he sets over them, and that a fearful one. And this he said, both to terrify those, and to console these; intimating also that this punishment which is for a season snatches them away from that which is undying and perpetual.

1 Corinthians 5:13 — Homily on 1 Corinthians 16

"Put away from among yourselves the wicked person." He used an expression found in the Old Testament, partly hinting that they too will be very great gainers, in being freed as it were from some grievous plague; and partly to shew that this kind of thing is no innovation, but even from the beginning it seemed good to the legislator that such as these should be cut off. But in that instance it was done with more severity, in this with more gentleness. On which account one might reasonably question, why in that case he conceded that the sinner should be severely punished and stoned, but in the present instance not so; rather he leads him to repentance. Why then were the lines drawn in the former instance one way and in the latter another? For these two causes: one, because these were led into a greater trial and needed greater long-suffering; the other and truer one, because these by their impunity were more easily to be corrected, coming as they might to repentance; but the others were likely to go on to greater wickedness. For if when they saw the first undergoing punishment they persisted in the same things, had none at all been punished, much more would this have been their feeling. For which reason in that dispensation death is immediately inflicted upon the adulterer and the manslayer; but in this, if through repentance they are absolved, they have escaped the punishment. However, both here one may see some instances of heavier punishment, and in the Old Testament some less severe, in order that it may be signified in every way that the covenants are akin to each other, and of one and the same lawgiver: and you may see the punishment following immediately both in that covenant and in this, and in both often after a long interval. Nay, and oftentimes not even after a long interval, repentance alone being taken as satisfaction by the Almighty. Thus in the Old Testament, David, who had committed adultery and murder, was saved by means of repentance; and in the New, Ananias, who withdrew but a small portion of the price of the land, perished together with his wife. Now if these instances are more frequent in the Old Testament, and those of the contrary kind in the New, the difference of the persons produces the difference in the treatment adopted in such matters.

1 Corinthians 6:1 — Homily on 1 Corinthians 16

"Dare any one of you, having a matter against his brother, go to law before the unrighteous, and not before the saints?" Here also he again makes his complaint upon acknowledged grounds; for in that other place he says, "It is actually reported that there is fornication among you." And in this place, "Dare any one of you?" From the very first outset giving signs of his anger, and implying that the thing spoken of comes of a daring and lawless spirit. Now wherefore did he bring in by the way that discourse about covetousness and about the duty of not going to law without the Church? In fulfilment of his own rule. For it is a custom with him to set to right things as they fall in his way; just as when speaking about the tables which they used in common, he launched out into the discourse about the mysteries. So here, you see, since he had made mention of covetous brethren, burning with anxiety to correct those in sin, he brooks not exactly to observe order; but he again corrects the sin which had been introduced out of the regular course, and so returns to the former subject. Let us hear then what he also says about this. "Dare any of you, having a matter, go to law before the unrighteous, and not before the saints?" For a while, he employs those personal terms to expose, discredit, and blame their proceedings: nor does he quite from the beginning subvert the custom of seeking judgment before the believers: but when he had stricken them down by many words, then he even takes away entirely all going to law. "For in the first place," says he, "if one must go to law it were wrong to do so before the unrighteous. But you ought not to go to law at all." This however he adds afterwards. For the present he thoroughly sifts the former subject, namely, that they should not submit matters to external arbitration. "For," says he, "how can it be otherwise than absurd that one who is at variance with his friend should take his enemy to be a reconciler between them? And how can you avoid feeling shame and blushing when a Greek sits to judge a Christian? And if about private matters it is not right to go to law before Greeks, how shall we submit to their decisions about other things of greater importance?" Observe, moreover, how he speaks. He says not, "Before the unbelievers," but, "Before the unrighteous;" using the expression of which he had most particular need for the matter before him, in order to deter and keep them away. For see that his discourse was about going to law, and those who are engaged in suits seek for nothing so much as that the judges should feel great interest about what is just; he takes this as a ground of dissuasion, all but saying, "Where are you going? What are you doing, O man, bringing on yourself the contrary to what you wish, and in order to obtain justice committing yourself to unjust men?" And because it would have been intolerable to be told at once not to go to law, he did not immediately add this, but only changed the judges, bringing the party engaged in the trial from without into the Church.

1 Corinthians 6:2 — Homily on 1 Corinthians 11

For with these same discoursing he saith, "And if the world shall be judged by you, are ye unworthy to judge the smallest matters?" For as the Christian ought to be far removed from arrogance, so also from flattery and a mean spirit. Thus, if any one says, "I count money as nothing, but all things here are to me as a shadow, and a dream, and child's play;" we are not at all to charge him as arrogant; since in this way we shall have to accuse Solomon himself of arrogance, for speaking austerely on these things, saying "Vanity of vanities, all is vanity." But God forbid that we should call the strict rule of life by the name of arrogance. Wherefore to despise these things is not haughtiness, but greatness of soul; albeit we see kings, and rulers, and potentates, making much of them. But many a poor man, leading a strict life despises them; and we are not therefore to call him arrogant but highminded: just as, on the other hand, if any be extremely addicted to them, we do not call him lowly of heart and moderate, but weak, and poor spirited, and ignoble. For so, should a son despise the pursuits which become his father and affect slavish ways, we should not commend him as lowly of heart, but as base and servile we should reproach him. What we should admire in him would be, his despising those meaner things and making much account of what came to him from his father. For this is arrogance, to think one's self better than one's fellow-servants: but to pass the true sentence on things cometh not of boasting, but of strictness of life.

1 Corinthians 6:2 — Homily on 1 Corinthians 16

Then, since it seemed easily open to contempt, I mean our being judged by those who were within, and especially at that time, (for they were not perhaps competent to comprehend a point, nor were they such as the heathen judges, well skilled in laws and rhetoric, inasmuch as the greater part of them were uneducated men,) mark how he makes them worthy of credit, first calling them "Saints." But seeing that this bore witness to purity of life, and not to accuracy in hearing a case, observe how he orderly handles this part also, saying thus, "Do ye not know that the saints shall judge the world?" How then canst thou who art in thy day to judge them, endure to be judged by them now? They will not indeed judge, taking their seat in person and demanding account, yet they shall condemn. This at least he plainly said; "And if the world is judged in you, are ye unworthy to judge the smallest matters?" He says not "by you," but "in you:" just as when He said, "The queen of the south shall rise up and condemn this generation:" and, "The men of Nineveh shall arise and condemn this generation." For when beholding the same sun and sharing all the same things, we shall be found believers but they unbelievers, they will not be able to take refuge in ignorance. For we shall accuse them, simply by the things which we have done. And many such ways of judgment one will find there. Then, that no one should think he speaks about other persons, mark how he generalizes his speech. "And if the world is judged in you, are ye unworthy to judge the smallest matters?" The thing is a disgrace to you, he says, and an unspeakable reproach. For since it was likely that they would be out of countenance at being judged by those that were within; "nay," saith he, "on the contrary, the disgrace is when you are judged by those without: for those are the very small controversies, not these."

1 Corinthians 6:3 — Homily on 1 Corinthians 16

"Know ye not that we shall judge angels? how much more, things which pertain to this life?" Some say that here the priests are hinted at, but away with this. His speech is about demons. For had he been speaking about corrupt priests, he would have meant them above when he said, "the world is judged in you:" (for the Scripture is wont to call evil men also "The world:") and he would not have said the same thing twice, nor would he, as if he was saying something of greater consequence, have put it down afterwards. But he speaks concerning those angels about whom Christ saith, "Depart ye into the fire which is prepared for the devil and his angels." And Paul, "his angels fashion themselves as ministers of righteousness." For when the very incorporeal powers shall be found inferior to us who are clothed with flesh, they shall suffer heavier punishment. But if some should still contend that he speaks of priests, "What sort of priests?" let us ask. Those whose walk in life has been worldly, of course. In what sense then does he say, "We shall judge angels, much more things that relate to this life?" He mentions the angels, in contradistinction to "things relating to this life": likely enough; for they are removed from the need of these things, because of the superior excellence of their nature.

1 Corinthians 6:4 — Homily on 1 Corinthians 16

"If then ye have to judge things pertaining to this life, set them to judge who are of no account in the Church." Wishing to instruct us as forcibly as possible that they ought not to commit themselves to those without, whatsoever the matter may be; having raised what seemed to be an objection, he answers it in the first instance. For what he says is something like this: Perhaps some one will say, "No one among you is wise, nor competent to pass sentence; all are contemptible." Now what follows? "Even though none be wise," says he, "I bid you entrust things to those who are of least weight."

1 Corinthians 6:5 — Homily on 1 Corinthians 16

"But this I say to move you to shame." These are the words of one exposing their objection as being an idle pretext: and therefore he adds, "Is it so that there is not a wise man among you, no not even one?" Is the scarcity, says he, so great? so great the want of sensible persons among you? And what he subjoins strikes even still harder. For having said, "Is it so, that there is not a wise man among you, not even one?" he adds, "who shall be able to judge in the case of his brother." For when brother goes to law with brother, there is never any need of understanding and talent in the person who is mediating in the cause, the feeling and relationship contributing greatly to the settlement of such a quarrel.

1 Corinthians 6:6 — Homily on 1 Corinthians 16

"But brother goeth to law with brother, and that before unbelievers." Do you observe with what effect he disparaged the judges at first by calling them unrighteous; whereas here, to move shame, he calls them Unbelievers? For surely it is extremely disgraceful if the priest could not be the author of reconciliation even among brethren, but recourse must be had to those without. So that when he said, "those who are of no account," his chief meaning was not that the Church's outcasts should be appointed as judges, but to find fault with them. For that it was proper to make reference to those who were able to decide, he has shewn by saying, "Is it so, that there is not a wise man among you, not even one?" And with great impressiveness he stops their mouths, and says, "Even though there were not a single wise man, the hearing ought to have been left to you who are unwise rather than that those without should judge." For what else can it be than absurd, that whereas on a quarrel arising in a house we call in no one from without and feel ashamed if news get abroad among strangers of what is going on within doors; where the Church is, the treasure of the unutterable Mysteries, there all things should be published without? "But brother goeth to law with brother, and that before unbelievers." The charge is twofold; both that he "goeth to law," and "before the unbelievers." For if even the thing by itself, To go to law with a brother, be a fault, to do it also before aliens, what pardon does it admit of?

1 Corinthians 6:7 — Homily on 1 Corinthians 16

"Nay, already it is altogether a defect in you that ye have lawsuits one with another." Do you see for what place he reserved this point? And how he has cleared the discussion of it in good time? For "I talk not yet," saith he, "which injures, or which is injured." Thus far, the act itself of going to law brings each party under his censure, and in that respect one is not at all better than another. But whether one go to law justly or unjustly, that is quite another subject. Say not then, "which did the wrong?" For on this ground I at once condemn thee, even for the act of going to law. Now if being unable to bear a wrong-doer be a fault, what accusation can come up to the actual wrong? "Why not rather take wrong? Why not rather be defrauded?"

1 Corinthians 6:7 — HOMILY 33.8

The just man handles everything with restraint, demonstrating the remarkable degree of his own good sense and teaching not only those present at the time but also everyone in the future never to settle our differences with our relatives by feuding.

1 Corinthians 6:8 — Homily on 1 Corinthians 16

"Nay, ye yourselves do wrong, and defraud, and that your brethren." Again, it is a twofold crime, perhaps even threefold or fourfold. One, not to know how to bear being wronged. Another, actually to do wrong. A third, to commit the settlement of these matters even unto the unjust. And yet a fourth, that it should be so done to a brother. For men's offences are not judged by the same rule, when they are committed against any chance person, and towards one's own member. For it must be a greater degree of recklessness to venture upon that. In the other case, the nature of the thing is alone trampled on; but in this, the quality of the person also.

1 Corinthians 6:9 — Homily on 1 Corinthians 16

Having thus, you see, abashed them from arguments on general principles, and before that, from the rewards proposed; he shuts up the exhortation with a threat, making his speech more peremptory, and saying thus, "Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with men, nor covetous, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." What sayest thou? When discoursing about covetous persons, have you brought in upon us so vast a crowd of lawless men? "Yes," says he, "but in doing this, I am not confusing my discourse, but going on in regular order." For as when discoursing about the unclean he made mention of all together; so again, on mentioning the covetous he brings forward all, thus making his rebukes familiar to those who have such things on their conscience. For the continual mention of the punishment laid up for others makes the reproof easy to be received, when it comes into conflict with our own sins. And so in the present instance he utters his threat, not at all as being conscious of their doing such things, nor as calling them to account, a thing which has special force to hold the hearer and keep him from starting off; namely, the discourse having no respect unto him, but being spoken indefinitely and so wounding his conscience secretly. "Be not deceived." Here he glances at certain who maintain (what indeed most men assert now) that God being good and kind to man, takes not vengeance upon our misdeeds: "Let us not then be afraid." For never will he exact justice of any one for any thing. And it is on account of these that he says, "Be not deceived." For it belongs to the extreme of error and delusion, after depending on good to meet with the contrary; and to surmise such things about God as even in man no one would think of. Wherefore saith the Prophet in His person, "Thou hast conceived iniquity, that I shall be like unto thee: I will reprove thee and set before thy face thine iniquities." And Paul here, "Be not deceived; neither fornicators," (he puts first the one that was already condemned,) "nor adulterers, nor effeminate, nor drunkards, nor revilers, shall inherit the kingdom of God." Many have attacked this place as extremely severe, since he places the drunkard and the reviler with the adulterer and the abominable and the abuser of himself with mankind. And yet the offenses are not equal: how then is the award of punishment the same? What shall we say then? First, that drunkenness is no small thing nor reviling, seeing that Christ Himself delivered over to hell him that called his brother Fool. And often that sin has brought forth death. Again, the Jewish people too committed the greatest of their sins through drunkenness. In the next place, it is not of punishment that he is so far discoursing, but of exclusion from the kingdom. Now from the kingdom both one and the other are equally thrust out; but whether in hell they will find any difference, it belongs not to this present occasion to enquire. For that subject is not before us just now.

1 Corinthians 6:9 — Homily on 1 Corinthians 9

This is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end. For that it hath no end Christ indeed declared when he said, "Their fire shall not be quenched, and their worm shall not die." ...As I said then; that it hath no end, Christ has declared. Paul also saith, in pointing out the eternity of the punishment, that the sinners "shall pay the penalty of destruction, and that for ever." And again, "Be not deceived; neither fornicators, nor adulterers, nor effeminate, shall inherit the the kingdom of God." And also unto the Hebrews he saith, "Follow peace with all men, and the sanctification without which no man shall see the Lord." And Christ also, to those who said, "In thy Name we have done many wonderful works," saith, "Depart from Me, I know you not, ye workers of iniquity." And the virgins too who were shut out, entered in no more. And also about those who gave Him no food, He saith, "They shall go away into everlasting punishment."

1 Corinthians 6:11 — Homily on 1 Corinthians 16

"And such were some of you: but ye were washed, but ye were sanctified." In a way to abash them exceedingly, he adds this: as if he said, "Consider from what evils God delivered us; how great an experiment and demonstration of loving-kindness He afforded us! He did not limit His redemption to mere deliverance, but greatly extended the benefit: for He also made thee clean. Was this then all? Nay: but He also "sanctified." Nor even is this all: He also "justified." Yet even bare deliverance from our sins were a great gift: but now He also filled thee with countless blessing. And this He hath done, "In the Name of our Lord Jesus Christ;" not in this name or in that: yea also, "In the Spirit of our God." Knowing therefore these things, beloved, and bearing in mind the greatness of the blessing which hath been wrought, let us both continue to live soberly, being pure from all things that have been enumerated; and let us avoid the tribunals which are in the forums of the Gentiles; and the noble birth which God hath freely given us, the same let us preserve to the end.

1 Corinthians 6:12 — Homily on 1 Corinthians 17

Here he glances at the gluttons. For since he intends to assail the fornicator again, and fornication arises from luxuriousness and want of moderation, he strongly chastises this passion. It cannot be that he speaks thus with regard to things forbidden, such not being "lawful:" but of things which seem to be indifferent. To illustrate my meaning: "It is lawful," he says, "to eat and to drink; but it is not expedient with excess." And so that marvellous and unexpected turn of his, which he is often wont to adopt; bringing his argument clear round to its contrary, this he manages to introduce here also; and he signifies that to do what is in one's power not only is not expedient, but even is not a part of power, but of slavery. And first, he dissuades them on the ground of the inexpediency of the thing, saying, "they are not expedient:" in the next place, on that of its contrariety to itself, saying, "I will not be brought under the power of any." This is his meaning: "You are at liberty to eat," says he; "well then, remain in liberty, and take heed that you do not become a slave to this appetite: for he who uses it properly, he is master of it; but he that exceeds the proper measure is no longer its master but its slave, since gluttony reigns paramount within him." Do you perceive how, where the man thought he had authority Paul points out that he is under authority? For this is his custom, as I was saying before, to give all objections a turn the contrary way. It is just this which he has done here. For mark; each of them was saying, "I have power to live luxuriously." He replies, "In doing so, thou art not so much acting as one who had power over a thing, but rather as being thyself subject to some such power. For thou hast not power even over thine own belly, so long as thou art dissolute, but it hath power over thee." And the same we may say both of riches and of other things.

1 Corinthians 6:13 — Homily on 1 Corinthians 17

"Meats for the belly." By "the belly" here he means not the stomach, but the stomach's voraciousness. As when he says, "Whose God is their belly:" not speaking about that part of the body, but about greediness. To prove that so it is, hear what follows: "And the belly for meats; but the body is not for fornication, but for the Lord." And yet "the belly" also is of "the body." But he puts down two pairs of things, "meats" and gluttony, (which he terms "the belly;") "Christ," and "the body." What then is the meaning of, "Meats for the belly?" "Meats," he says, are on good terms with gluttony, and it with them. It cannot therefore lead us unto Christ, but drags towards these. For it is a strong and brutal passion, and makes us slaves, and puts us upon ministering to the belly. Why then art thou excited and gaping after food, O man? For the end of that service is this, and nothing further shall be seen of it: but as one was waiting on some mistress, it abides keeping up this slavery, and advances no further, and has no other employment but this same fruitless one. And the two are connected together and destroyed together; "the belly" with "the meats," and "the meats" with "the belly;" winding out a sort of interminable course; just as from a corrupt body worms may be produced, and again by worms the body consumed; or as it were a wave swoln high and breaking, and having no further effect. But these things he says not concerning food and the body, but it is the passion of greediness and excess in eatables which he is censuring: and what follows shews it. For he proceeds: "But God shall bring to nought both it and them:" speaking not of the stomach, but of immoderate desire: not of food but of high feeding. For with the former he is not angry, but even lays down rules about them, saying, "Having food and covering we shall be therewith content." However, thus he stigmatizes the whole thing; its amendment (after advice given) being left by him to prayer. But some say that the words are a prophecy, declaring the state which shall be in the life to come, and that there is no eating or drinking there. Now if that which is moderate shall have an end, much more ought we to abstain from excess. Then lest any one should suppose that the body is the object of his censure, and suspect that from a part he is blaming the whole, and say that the nature of the body was the cause of gluttony or of fornication, hear what follows. "I blame not," he says, "the nature of the body, but the immoderate license of the mind." And therefore he subjoins, "Now the body is not for fornication, but for the Lord;" for it was not formed for this purpose, to live riotously and commit fornication, as neither was the belly to be greedy; but that it might follow Christ as a Head, and that the Lord might be set over the body. Let us be overcome with shame, let us be horror-struck, that after we have been counted worthy of such great honor as to become members of Him that sitteth on high, we defile ourselves with so great evils.

1 Corinthians 6:14 — Homily on 1 Corinthians 17

Having now sufficiently condemned the glutton, he uses also the hope of things to come to divert us from this wickedness: saying, "And God both raised up the Lord, and will raise up us also through His power." Do you perceive again his Apostolical wisdom? For he is always establishing the credibility of the Resurrection from Christ, and especially now. For if our body be a member of Christ, and Christ be risen, the body also shall surely follow the Head. "Through his power." For since he had asserted a thing disbelieved and not to be apprehended by reasonings, he hath left entirely to His incomprehensible power the circumstances of Christ's own Resurrection, producing this too as no small demonstration against them. And concerning the Resurrection of Christ he did not insert this: for he did not say, "And God shall also raise up the Lord;"-for the thing was past and gone;-but how? "And God both raised up the Lord;" nor was there need of any proof. But concerning our resurrection, since it has not yet come to pass, he spoke not thus, but how? "And will raise up us also through His power:" by the reliance to be placed on the power of the Worker, he stops the mouths of the gainsayers. Further: if he ascribe unto the Father the Resurrection of Christ, let not this at all disturb thee. For not as though Christ were powerless, hath he put this down, for He it is Himself who saith, "Destroy this Temple, and in three days I will raise it up:" and again, "I have power to lay down My life, and I have power to take it again." And Luke also in the Acts says, "To whom also He shewed Himself alive." Wherefore then does Paul so speak? Because both the acts of the Son are imputed unto the Father, and the Father's unto the Son: For He saith, "Whatsoever things He doeth, these the Son also doeth in like manner." And very opportunely he here made mention of the Resurrection, keeping down by those hopes the tyranny of gluttonous desire; and all but saying, Thou hast eaten, hast drunk to excess: and what is the result? Nothing, save only destruction. Thou hast been conjoined unto Christ; and what is the result? A great and marvellous thing: the future Resurrection, that glorious one, and transcending all utterance!

1 Corinthians 6:15 — Homily on 1 Corinthians 18

Having passed on from the fornicator to the covetous person, he comes back to the former from the latter, no longer henceforth discoursing with him but with the others who had not committed fornication. And in the act of securing them lest they fall into the same sins, he assails him again. For he that has committed sin, though you direct your words to another, is stung even in that way; his conscience being thoroughly awakened and scourging him. Now the fear of punishment indeed was enough to keep them in chastity. But seeing that he does not wish by fear alone to set these matters right, he uses both threatenings and reasons. Now upon that other occasion, having stated the sin, and prescribed the punishment, and pointed out the harm which intercourse with the fornicator brought upon all, he left off, and passed to the subject of covetousness: and having threatened the covetous and all the rest whom he mentioned with expulsion from the kingdom, he so concluded his discourse. But here he takes in hand the work of admonition in a yet more terrific manner. For as he that only punishes a sin and does nothing to point out its most extreme lawlessness, produces no such great effect by his chastisement: so again, he who only abashes and fails to terrify by his mode of punishing, does not very keenly hit men of hardened minds. Wherefore Paul does both: here he abashes, saying, "Know ye not that we shall judge angels?" there again he terrifies, saying, "Know ye not that the covetous shall not inherit the kingdom of God?" And in regard to the fornicator, he again uses this order of discourse. For having terrified him by what he had said before; first cutting him off and delivering him to Satan, and then reminding him of that day which is coming; he abashes him again by saying, "Know ye not that your bodies are members of Christ?" thenceforth speaking as to children of noble birth. For whereas he had said, "Now the body is for the Lord," he indicates it more plainly now. And in another place as well he does this same thing, saying, "Now ye are the body of Christ, and severally members thereof." And the same figure he often employs, not with the same aim, but at one time to shew His love, and at another to increase their fear. But here he has employed it to startle and fill them with alarm. "Shall I then take the members of Christ, and make them members of a harlot? God forbid." Nothing can be apter to strike horror than this expression. He said not, "Shall I take the members of Christ, and join them on to a harlot?" but what? "make them members of a harlot;" which surely would strike more keenly.

1 Corinthians 6:16 — Homily on 1 Corinthians 18

Then he makes out how the fornicator becomes this, saying thus, "Know ye not that he that is joined unto a harlot is one body?" How is this evident? "For the twain, saith He, shall become one." For the conjunction suffers the two no longer to be two, but makes them both one.

1 Corinthians 6:17 — Homily on 1 Corinthians 18

"But he that is joined unto the Lord is one spirit." For the conjunction suffers the two no longer to be two, but makes them both one. Now mark again, how he proceeds by means of the bare terms, conducting his accusation in the names of the harlot and of Christ. Wherefore he saith, "He that is joined to a harlot is one body; but he that is joined to the Lord is one Spirit." For such an one becomes thenceforth Spirit, although a body envelope him. For when nothing corporeal nor gross nor earthly is around him, the body doth but merely envelope him; since the whole government of him is in the soul and the Spirit. In this way God is glorified. Wherefore both in the Prayer we are commanded to say, "Hallowed be Thy Name:" and Christ saith also, "Let your light shine before men, that they may see your good works, and glorify your Father which is in heaven." So do the heavens also glorify Him, uttering no voice, but by the view of them attracting wonder and referring the glory unto the Great Artificer. So let us glorify Him also, or rather more than they. For we can if we will. For not so much do the heaven nor day nor night glorify God, as a holy soul. For as one that gazeth upon the beauty of the heaven, saith, "Glory be to Thee, O God! How fair a work hast thou formed!" so too when beholding virtue in any man: nay, and much more so in the latter instance. For from these works of creation all do not glorify God; but many even assert that the things which exist are self-moving: and others impute to demons the workmanship of the world and providence; and these indeed greatly and unpardonably err: but in regard to the virtue of man, no one shall have power to hold these shameless opinions, but shall assuredly glorify God when he seeth him that serveth Him living in goodness. For who shall help being astonished when one being a man, and partaking of our common nature, and living among other men, like adamant yields not at all to the swarm of passions? when he is injured, and blesses; when he is evil reported of, and praises; when he is despitefully used, and prays for those who injure him; when he is plotted against, and does good to those that fight with him and lay snares for him? For these things, and such as these, will glorify God far more than the heaven. For the Greeks when they behold the heavens feel no awe; but when they see a holy man exhibiting a severe course of life with all strictness, they shrink away and condemn themselves. Since when he that partakes of the same nature as themselves is so much above them, a great deal more so than the heaven is above the earth, even against their inclination they think that it is a Divine power which works these things. Wherefore He saith, "And glorify your Father which is in heaven."

1 Corinthians 6:18 — Homily on 1 Corinthians 18

"Flee fornication." He said not, "abstain from fornication," but "Flee:" that is, with all zeal make to yourselves deliverance from that evil. "Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body." This is less than what went before; but since he had to speak of fornicators, he amplifies that guilt by topics drawn from all quarters, from greater things and smaller alike, making the charge heinous. And, in fact, that former topic was addressed to the more religious, but this to the weaker sort. For this also is characteristic of the wisdom of Paul, not only to allege the great things wherewith to abash men, but the lesser also, and the consideration of what is disgraceful and unseemly. "What then," say you, "does not the murderer stain his hand? What, of the covetous person and the extortioner?" I suppose it is plain to every one. But since it was not possible to mention anything worse than the fornicator, he amplifies the crime in another way, by saying that in the fornicator the entire body becomes defiled. For it is as polluted as if it had fallen into a vessel of filth, and been immersed in defilement. And this too is our way. For from covetousness and extortion no one would make haste to go into a bath, but as if nothing had happened returns to his house. Whereas from intercourse with a harlot, as having become altogether unclean, he goes to a bath. To such a degree does the conscience retain from this sin a kind of sense of unusual shame. Both however are bad, both covetousness and fornication; and both cast into hell. But as Paul doeth every thing with good management, so by whatever topics he had he magnified the sin of fornication.

1 Corinthians 6:19 — Homily on 1 Corinthians 18

"Know ye not that your body is a temple of the Holy Ghost which is in you?" He did not merely say, "of the Spirit," but, "which is in you;" which was the part of one who also was soothing. And again, explaining himself still further, he added, "which ye have from God." He mentioned Him that gave also, both exalting the hearer and putting him in fear, both by the magnitude of the deposit, and by the munificence of Him that made it. "And ye are not you own." This is not only to abash, but even to force men towards virtue. "For why," says he; "doest thou what thou wilt? thou art not thine own master." But these things he said, not to take away free-will. For so in saying, "All things are lawful for me, but not all things are expedient," he does not take away our liberty. And here again, writing, "Ye are not your own;" he makes no infringement upon freedom of choice, but he leads away from vice and indicates the guardian care of the Lord. And therefore he added, "For ye were bought with a price." "But if I am not my own, upon what ground do you demand of me duties to be done? And why do you go on to say again, 'Glorify God therefore in your body and in your spirit, which are God's?'" What then is the meaning of, "ye are not your own?" And what does he wish to prove thereby? To settle them in a state of security against sin, and against following the improper desires of the mind. For indeed we have many improper wishes: but we must repress them, for we can. And if we could not, exhortation would be in vain.

1 Corinthians 6:20 — Homily on 1 Corinthians 18

Mark, accordingly, how he secures his ground. For having said, "Ye are not your own," he adds not, "But are under compulsion;" but, "Ye were bought with a price." Why sayest thou this? Surely on another ground, one might say perhaps, you should have persuaded men, pointing out that we have a Master. But this is common to the Greeks also together with us: whereas the expression, "Ye were bought with a price," belongs to us peculiarly. For he reminds us of the greatness of the benefit and of the mode of our salvation, signifying that when we were alienated, we were "bought:" and not simply "bought," but, "with a price." "Glorify then, take up and bear, God in your body, and in your spirit." Now these things he says, that we may not only flee fornication in the body, but also in the spirit of our mind abstain from every wicked thought, and from driving away grace. "Which are God's." For as he had said "your," he added therefore, "which are God's:" continually reminding us that all things belong to the Lord, both body and soul and spirit: For some say, that the words "in the spirit" mean the gracious Gift; for if That be in us, God is glorified. And this will be, if we have a clean heart. But He has spoken of these things as God's, not only because He brought them into being, but also because, when they were alienated, He won them again a second time, paying as the price, the blood of the Son. Mark how He brought the whole to completion in Christ, how He raised us up into heaven. "Ye are members of Christ," saith he, "ye are a temple of the Spirit." Become not then "members of a harlot:" for it is not your body which is insulted; since it is not your body at all, but Christ's. And these things he spake, both to make manifest His loving-kindness in that our body is His, and to withdraw us from all evil license. For if the body be another's, "you have no authority," says he, "to insult another's body; and especially when it is the Lord's; nor yet to pollute a temple of the Spirit." For if any one who invades a private house and makes his way revelling into it, must answer for it most severely; think what dreadful things he shall endure who makes a temple of the King a robber's lurking place. Considering these things therefore, reverence thou Him that dwelleth within. For the Paraclete is He. Thrill before Him that is enfolded and cleaves unto thee; for Christ is He. Hast thou indeed made thyself members of Christ? Think thus, and continue chaste; whose members they were, and Whose they have become. Erewhile they were members of an harlot, and Christ hath made them members of His own Body. Thou hast therefore henceforth no authority over them. Serve Him that hath set thee free. For supposing you had a daughter, and in extreme madness had let her out to a procurer for hire, and made her live a harlot's life, and then a king's son were to pass by, and free her from that slavery, and join her in marriage to himself; you could have no power thenceforth to bring her into the brothel. For you gave her up once for all, and sold her. Such as this is our case also. We let out our own flesh for hire unto the Devil, that grievous procurer: Christ saw and set it free, and withdrew it from that evil tyranny; it is not then ours any more but His who delivered it. If you be willing to use it as a King's bride, there is none to hinder; but if you bring it where it was before, you will suffer just what they ought who are guilty of such outrages. Wherefore you should rather adorn instead of disgracing it. For you have no authority over the flesh in the wicked lusts, but in those things alone which God may enjoin. Let the thought enter your mind at least from what great outrage God hath delivered it. For in truth never did any harlot expose herself so shamefully as our nature before this. For robberies, murders, and every wicked thought entered in and lay with the soul, and for a small and vulgar hire, the present pleasure. For the soul, being mix…

1 Corinthians 7:1-2 — Homily on 1 Corinthians 19

For they had written to him, "Whether it was right to abstain from one's wife, or not:" and writing back in answer to this and giving rules about marriage, he introduces also the discourse concerning virginity: "It is good for a man not to touch a woman." "For if," says he, "thou enquire what is the excellent and greatly superior course, it is better not to have any connection whatever with a woman: but if you ask what is safe and helpful to thine own infirmity, be connected by marriage." But since it was likely, as also happens now, that the husband might be willing but the wife not, or perhaps the reverse, mark how he discusses each case. Some indeed say that this discourse was addressed by him to priests. But I, judging from what follows, could not affirm that it was so: since he would not have given his advice in general terms. For if he were writing these things only for the priests, he would have said, "It is good for the teacher not to touch a woman." But now he has made it of universal application, saying, "It is good for a man;" not for priest only. And again, "Art thou loosed from a wife? Seek not a wife." He said not, "You who are a priest and teacher," but indefinitely. And the whole of his speech goes on entirely in the same tones And in saying, "Because of fornications, let every man have his own wife" by the very cause alleged for the concession he guides men to continence.

1 Corinthians 7:3-4 — Homily on 1 Corinthians 19

Now what is the meaning of "the due honor? The wife hath not power over her own body;" but is both the slave and the mistress of the husband. And if you decline the service which is due, you have offended God. But if thou wish to withdraw thyself, it must be with the husband's permission, though it be but a for short time. For this is why he calls the matter a debt, to shew that no one is master of himself but that they are servants to each other. When therefore thou seest an harlot tempting thee, say, "My body is not mine, but my wife's." The same also let the woman say to those who would undermine her chastity, "My body is not mine, but my husband's." Now if neither husband nor wife hath power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money. Elsewhere I grant He gives to the husband abundant precedence, both in the New Testament, and the Old saying, "Thy turning shall be towards thy husband, and he shall rule over thee." Paul doth so too by making a distinction thus, and writing, "Husbands, love your wives; and let the wife see that she reverence her husband." But in this place we hear no more of greater and less, but it is one and the same right. Now why is this? Because his speech was about chastity. "In all other things," says he, "let the husband have the prerogative; but not so where the question is about chastity." "The husband hath no power over his own body, neither the wife." There is great equality of honor, and no prerogative.

1 Corinthians 7:5 — Homily on 1 Corinthians 19

What then can this mean? "Let not the wife," says he, "exercise continence, if the husband be unwilling; nor yet the husband without the wife's consent." Why so? Because great evils spring from this sort of continence. For adulteries and fornications and the ruin of families have often arisen from hence. For if when men have their own wives they commit fornication, much more if you defraud them of this consolation. And well says he, "Defraud not; fraud" here, and "debt" above, that he might shew the strictness of the right of dominion in question. For that one should practice continence against the will of the other is "defrauding;" but not so, with the other's consent: any more than I count myself defrauded, if after persuading me you take away any thing of mine. Since only he defrauds who takes against another's will and by force. A thing which many women do, working sin rather than righteousness, and thereby becoming accountable for the husband's uncleanness, and rending all asunder. Whereas they should value concord above all things, since this is more important than all beside. We will, if you please, consider it with a view to actual cases. Thus, suppose a wife and husband, and let the wife be continent, without consent of her husband; well then, if hereupon he commit fornication, or though abstaining from fornication fret and grow restless and be heated and quarrel and give all kind of trouble to his wife; where is all the gain of the fasting and the continence, a breach being made in love? There is none. For what strange reproaches, how much trouble, how great a war must of course arise! since when in an house man and wife are at variance, the house will be no better off than a ship in a storm when the master is upon ill terms with the man at the head. Wherefore he saith, "Defraud not one another, unless it be by consent for a season, that ye may give yourselves unto prayer." It is prayer with unusual earnestness which he here means. For if he is forbidding those who have intercourse with one another to pray, how could "pray without ceasing" have any place? It is possible then to live with a wife and yet give heed unto prayer. But by continence prayer is made more perfect. For he did not say merely, "That ye may pray;" but, "That ye may give yourselves unto it;" as though what he speaks of might cause not uncleanness but much occupation. "And may be together again, that Satan tempt you not." Thus lest it should seem to be a matter of express enactment, he adds the reason. And what is it? "That Satan tempt you not." And that you may understand that it is not the devil only who causeth this crime, I mean adultery, he adds, "because of your incontinency."

1 Corinthians 7:6-7 — Homily on 1 Corinthians 19

"But this I say by way of permission, not of commandment. For I would that all men were even as I myself; in a state of continence." This he doth in many places when he is advising about difficult matters; he brings forward himself, and says, "Be ye imitators of me." "Howbeit each man hath his own gift from God, one after this manner, and another after that." Thus since he had heavily charged them saying, "for your incontinence," he again comforteth them by the words, "each one hath his own gift of God;" not declaring that towards that virtue there is no need of zeal on our part, but, as I was saying before, to comfort them. For if it be a "gift," and man contributes nothing thereunto, how sayest thou, "But I say to the unmarried and to widows, it is good for them if they abide even as I: but if they have not continency let them marry?" Do you see the strong sense of Paul how he both signifies that continence is better, and yet puts no force on the person who cannot attain to it; fearing lest some offence arise?

1 Corinthians 7:9 — Homily on 1 Corinthians 19

Do you see the strong sense of Paul how he both signifies that continence is better, and yet puts no force on the person who cannot attain to it; fearing lest some offence arise? "For it is better to marry than to burn." He indicates how great is the tyranny of concupiscence. What he means is something like this: "If you have to endure much violence and burning desire, withdraw yourself from your pains and toils, lest haply you be subverted."

1 Corinthians 7:10-11 — Homily on 1 Corinthians 19

Because it is a law expressly appointed by Christ which he is about to read to them about the "not putting away a wife without fornication;" therefore he says, "Not I." True it is what was before spoken though it were not expressly stated, yet it also is His decree. But this, you see, He had delivered in express words. So that the words "I and not I" have this difference of meaning. For that you might not imagine even his own words to be human, therefore he added, "For I think that I also have the Spirit of God." Now what is that which "to the married the Lord commanded? That the wife depart not from her husband: but if she depart, let her remain unmarried, or be reconciled unto her husband." Here, seeing that both on the score of continence and other pretexts, and because of infirmities of temper, it fell out that separations took place: it were better, he says, that such things should not be at all; but however if they take place, let the wife remain with her husband, if not to cohabit with him, yet so as not to introduce any other to be her husband.

1 Corinthians 7:12-13 — Homily on 1 Corinthians 19

For as when discoursing about separating from fornicators, he made the matter easy by the correction which he applied to his words, saying, "Howbeit, not altogether with the fornicators of this world;" so also in this case he provideth for the abundant easiness of the duty, saying, "If any wife have a husband, or husband a wife, that believeth not, let him not leave her." What sayest thou? "If he be an unbeliever, let him remain with the wife, but not if he be a fornicator? And yet fornication is a less sin than unbelief." I grant, fornication is a less sin: but God spares thine infirmities extremely. And this is What He doth about the sacrifice, saying, "Leave the sacrifice, and be reconciled to thy brother." This also in the case of the man who owed ten thousand talents. For him too He did not punish for owing him ten thousand talents, but for demanding back a hundred pence from his fellow-servant He took vengeance on him.

1 Corinthians 7:14 — Homily on 1 Corinthians 19

Then lest the woman might fear, as though she became unclean because of intercourse with her husband, he says, "For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband." And yet, if "he that is joined to an harlot is one body," it is quite clear that the woman also who is joined to an idolater is one body. Well: it is one body; nevertheless she becomes not unclean, but the cleanness of the wife overcomes the uncleanness of the husband; and again, the cleanness of the believing husband overcomes the uncleanness of the unbelieving wife. How then in this case is the uncleanness overcome, and therefore the intercourse allowed; while in the woman who prostitutes herself, the husband is not condemned in casting her out? Because here there is hope that the lost member may be saved through the marriage; but in the other case the marriage has already been dissolved; and there again both are corrupted; but here the fault is in one only of the two. I mean something like this: she that has been guilty of fornication is utterly abominable: if then "he that is joined to an harlot is one body," he also becomes abominable by having connection with an harlot; wherefore all the purity flits away. But in the case before us it is not so. But how? The idolater is unclean but the woman is not unclean. For if indeed she were a partner with him in that wherein he is unclean, I mean his impiety, she herself would also become unclean. But now the idolater is unclean in one way, and the wife holds communion with him in another wherein he is not unclean. For marriage and mixture of bodies is that wherein the communion consists. Again, there is a hope that this man may be reclaimed by his wife for she is made completely his own: but for the other it is not very easy. For how will she who dishonored him in former times and became another's and destroyed the rights of marriage, have power to reclaim him whom she had wronged; him, moreover, who still remains to her as an alien? Again in that case, after the fornication the husband is not a husband: but here, although the wife be an idolatress, the husband's rights are not destroyed. However, he doth not simply recommend cohabitation with the unbeliever, but with the qualification that he wills it. Wherefore he said, "And he himself be content to dwell with her." For, tell me, what harm is there when the duties of piety remain unimpaired and there are good hopes about the unbeliever, that those already joined should so abide and not bring in occasions of unnecessary warfare? For the question now is not about those who have never yet come together, but about those who are already joined. He did not say, If any one wish to take an unbelieving wife, but, "If any one hath an unbelieving wife." Which means, If any after marrying or being married have received the word of godliness, and then the other party which had continued in unbelief still yearn for them to dwell together, let not the marriage be broken off. "For," saith he, "the unbelieving husband is sanctified in the wife." So great is the superabundance of thy purity. What then, is the Greek holy? Certainly not: for he said not, He is holy; but, "He is sanctified in his wife." And this he said, not to signify that he is holy, but to deliver the woman as completely as possible from her fear and lead the man to desire the truth. For the uncleanness is not in the bodies wherein there is communion, but in the mind and the thoughts. And here follows the proof; namely, that if thou continuing unclean have offspring, the child, not being of thee alone, is of course unclean or half clean. But now it is not unclean. To which effect he adds, "else were your children unclean; but now are they holy;" that is, not unclean. But the Apostle calls them, "holy," by the intensity of the expression again casting out the dread arising from that sort of suspicion.

1 Corinthians 7:15 — Homily on 1 Corinthians 19

"Yet if the unbelieving departeth, let him depart," for in this case the matter is no longer fornication. But what is the meaning of, "if the unbelieving departeth?" For instance, if he bid thee sacrifice and take part in his ungodliness on account of thy marriage, or else part company; it were better the marriage were annulled, and no breach made in godliness. Wherefore he adds, "A brother is not under bondage, nor yet a sister, in such cases." If day by day he buffet thee and keep up combats on this account, it is better to separate. For this is what he glances at, saying, "But God hath called us in peace." For it is the other party who furnished the ground of separation, even as he did who committed uncleanness.

1 Corinthians 7:16 — Homily on 1 Corinthians 19

"For how knowest thou, O wife, whether thou shalt save thine husband?" This again refers to that expression, "let her not leave him." That is, "if he makes no disturbance, remain," saith he, "for there is even profit in this; remain and advise and give counsel and persuade." For no teacher will have such power to prevail as a wife. And neither, on one hand, doth he lay any necessity upon her and absolutely demand the point of her, that he may not again do what would be too painful; nor, on the other, doth he tell her to despair: but he leaves the matter in suspense through the uncertainty of the future, saying, "For how knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O husband whether thou shalt save thy wife?"

1 Corinthians 7:17-20 — Homily on 1 Corinthians 19

"Only as God hath distributed to each man, as the Lord hath called each, so let him walk. Was any one called being circumcised? let him not become uncircumcised. Was any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. Let each man abide in that calling wherein he was called. Wast thou called, being a slave? Care not for it." These things contribute nothing unto faith, saith he. Be not then contentious neither be troubled; for the faith hath cast out all these things. "Let each man abide in that calling wherein he was called. Hast thou been called, having an unbelieving wife? Continue to have her. Cast not out thy wife for the faith's sake. Hast thou been called, being a slave? Care not for it. Continue to be a slave. Hast thou been called, being in uncircumcision? Remain uncircumcised. Being circumcised, didst thou become a believer? Continue circumcised. For this is the meaning of, "As God hath distributed unto each man." For these are no hindrances to piety. Thou art called, being a slave; another, with an unbelieving wife; another, being circumcised.

1 Corinthians 7:21 — Homily on 1 Corinthians 19

Astonishing! where has he put slavery? As circumcision profits not: and uncircumcision does no harm; so neither doth slavery, nor yet liberty. And that he might point out this with surpassing clearness, he says, "But even if thou canst become free, use it rather:" that is, rather continue a slave. Now upon what possible ground does he tell the person who might be set free to remain a slave? He means to point out that slavery is no harm but rather an advantage. Now we are not ignorant that some say, the words, "use it rather," are spoken with regard to liberty: interpreting it, "if thou canst become free, become free." But the expression would be very contrary to Paul's manner if he intended this. For he would not, when consoling the slave and signifying that he was in no respect injured, have told him to get free. Since perhaps some one might say, "What then, if I am not able? I am an injured and degraded person." This then is not what he says: but as I said, meaning to point out that a man gets nothing by being made free, he says, "Though thou hast it in thy power to be made free, remain rather in slavery."

1 Corinthians 7:22 — Homily on 1 Corinthians 19

Next he adds also the cause; "For he that was called in the Lord being a bondservant, is the Lord's free man: likewise he that was called, being free, is Christ's bondservant." "For," saith he, "in the things that relate to Christ, both are equal: and like as thou art the slave of Christ, so also is thy master. How then is the slave a free man? Because He has freed thee not only from sin, but also from outward slavery while continuing a slave. For he suffers not the slave to be a slave, not even though he be a man abiding in slavery: and this is the great wonder. But how is the slave a free man while continuing a slave? When he is freed from passions and the diseases of the mind: when he looks down upon riches and wrath and all other the like passions.

1 Corinthians 7:23 — Homily on 1 Corinthians 19

"Ye were bought with a price: become not bondservants of men." This saying is addressed not to slaves only but also to free men. For it is possible for one who is a slave not to be a slave; and for one who is a freeman to be a slave. "And how can one be a slave and not a slave?" When he doeth all for God: when he feigns nothing, and doeth nothing out of eye-service towards men: that is how one that is a slave to men can be free. Or again, how doth one that is free become a slave? When he serves men in any evil service, either for gluttony or desire of wealth or for office' sake. For such an one, though he be free, is more of a slave than any man. But if this be not the meaning, if he bade them forsake their masters and strive contentiously to become free, in what sense did he exhort them, saying, "Let each one remain in the calling in which he is called?" And in another place, "As many servants as are under the yoke, let them count their own masters worthy of all honor; and those that have believing masters, let them not despise them, because they are brethren who partake of the benefit." And writing to the Ephesians also and to the Colossians, he ordains and exacts the same rules. Whence it is plain that it is not this slavery which he annuls, but that which caused as it is by vice befalls free men also: and this is the worst kind of slavery, though he be a free man who is in bondage to it.

1 Corinthians 7:25 — Homily on 1 Corinthians 19

"Now concerning virgins. I have no commandment of the Lord; but I give my judgment, as one that hath obtained mercy of the Lord to be faithful." Advancing on his way in regular order, he proceeds next to speak concerning virginity. For after that he had exercised and trained them, in his words concerning continence, he goes forth towards what is greater, saying, "I have no commandment, but I esteem it to be good." For what reason? For the self-same reason as he had mentioned respecting continence.

1 Corinthians 7:27 — Homily on 1 Corinthians 19

"Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife." These words carry no contradiction to what had been said before but rather the most entire agreement with them. For he says in that place also, "Except it be by consent:" as here he says, "Art thou bound unto a wife? Seek not separation." This is no contradiction. For its being against consent makes a dissolution: but if with consent both live continently, it is no dissolution.

1 Corinthians 7:28 — Homily on 1 Corinthians 19

Then, lest this should seem to be laying down a law, he subjoins, "but if thou marry, thou hast not sinned." He next alleges the existing state of things, "the present distress, the shortness of the time," and "the affliction." For marriage draws along with it many things, which indeed he hath glanced at, as well here as also in the discourse about continence: there, by saying, "the wife hath not power over herself;" and here, by the expression, "Thou art bound." "But if and thou marry, thou hast not sinned." He is not speaking about her who hath made choice of virginity, for if it comes to that, she hath sinned. Since if the widows are condemned for having to do with second marriages after they have once chosen widowhood, much more the virgins. "But such shall have trouble in the flesh." "And pleasure too," you will say: but observe how he curtails this by the shortness of the time, saying, "the time is shortened;" that is, "we are exhorted to depart now and go forth, but thou art running further in." And yet even although marriage had no troubles, even so we ought to press on towards things to come. But when it hath affliction too, what need to draw on one's self an additional burden. What occasion to take up such a load, when even after taking it you must use it as having it not? For "those even that have wives must be," he saith, "as though they had none."

1 Corinthians 7:35 — Homily on 1 Corinthians 19

"And this I say for your own profit, not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction." Let the virgins hear that not by that one point is virginity defined; for she that is careful about the things of the world cannot be a virgin, nor seemly. Thus, when he said, "There is difference between a wife and a virgin," he added this as the difference, that wherein they are distinguished from each other. And laying down the definition of a virgin and her that is not a virgin, he names, not marriage nor continence but leisure from engagements and multiplicity of engagements. For the evil is not in the cohabitation, but in the impediment to the strictness of life.

1 Corinthians 7:36 — Homily on 1 Corinthians 19

"But if any man think that he behaveth himself unseemly toward his virgin." Here he seems to be talking about marriage; but all that he says relates to virginity; for he allows even a second marriage, saying, "only in the Lord." Now what means, "in the Lord?" With chastity, with honor: for this is needed everywhere, and must be pursued for else we cannot see God.

1 Corinthians 8:1 — Homily on 1 Corinthians 20

"Now concerning things sacrificed to idols, we know that we all have knowledge." Leaving alone the weak, which he always doth, he discourses with the strong first. And this is what he did also in the Epistle to the Romans, saying, "But thou, why dost thou judge thy brother?" for this is the sort of person that is able to receive rebuke also with readiness. Exactly the same then he doth here also. And first he makes void their conceit by declaring that this very thing which they considered as peculiar to themselves, the having perfect knowledge, was common to all. Thus, "we know," saith he, "that we all have knowledge." For if allowing them to have high thoughts, he had first pointed out how hurtful the thing was to others, he would not have done them so much good as harm. For the ambitious soul when it plumes itself upon any thing, even though the same do harm to others, yet strongly adheres to it because of the tyranny of vain-glory. Wherefore Paul first examines the matter itself by itself: just as he had done before in the case of the wisdom from without, demolishing it with a high hand. But in that case he did it as we might have expected: for the whole thing was altogether blameworthy and his task was very easy. Wherefore he signifies it to be not only useless, but even contrary to the Gospel. But in the present case it was not possible to do this. For what was done was of knowledge, and perfect knowledge. Nor was it safe to overthrow it, and yet in no other way was it possible to cast out the conceit which had resulted from it. What then doeth he? First, by signifying that it was common, he curbs that swelling pride of theirs. For they who possess something great and excellent are more elated, when they alone have it; but if it be made out that they possess it in common with others, they no longer have so much of this feeling. First then he makes it common property, because they considered it to belong to themselves alone. Next, having made it common, he does not make himself singly a sharer in it with them; for in this way too he would have rather set them up; for as to be the only possessor elates, so to have one partner or two perhaps among leading persons has this effect just as much. For this reason he does not mention himself but all: he said not, "I too have knowledge," but, "we know that we all have knowledge." This then is one way, and the first, by which he cast down their pride; the next hath greater force. What then is this? In that he shews that not even this thing itself was in all points complete, but imperfect, and extremely so. And not only imperfect, but also injurious, unless there were another thing joined together with it. For having said that "we have knowledge," he added, "Knowledge puffeth up, but love edifieth:" so that when it is without love, it lifts men up to absolute arrogance. "And yet not even love," you will say, "without knowledge hath any advantage." Well: this he did not say; but omitting it as a thing allowed by all, he signifies that knowledge stands in extreme need of love. For he who loves, inasmuch as he fulfils the commandment which is most absolute of all, even though he have some defects, will quickly be blest with knowledge because of his love; as Cornelius and many others. But he that hath knowledge but hath not love, not only shall gain nothing more, but shall also be cast out of that which he hath, in many cases falling into arrogance. It seems then that knowledge is not productive of love, but on the contrary debars from it him that is not on his guard, puffing him up and elating him. For arrogance is wont to cause divisions: but love both draws together and leads to knowledge. And to make this plain he saith, "But if any man loveth God, the same is known of Him." So that "I forbid not this," saith he, "namely, your having perfect knowledge; but your having it with love, that I enjoin; else is it no gain, but rather loss." Do you see how he already sounds the first no…

1 Corinthians 8:2 — Homily on 1 Corinthians 20

And then he adds a third consideration, which was of force to set them down. What then is this? that although charity be joined with it, yet not even in that case is this our knowledge perfect. And therefore he adds, "But if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know." This is a mortal blow. "I dwell not," saith he, "on the knowledge being common to all. I say not that by hating your neighbor and by arrogance, you injure yourself most. But even though you have it by yourself alone, though you be modest, though you love your brother, even in this case you are imperfect in regard of knowledge. For as yet thou knowest nothing as thou oughtest to know." Now if we possess as yet exact knowledge of nothing, how is it that some have rushed on to such a pitch of frenzy as to say that they know God with all exactness? Whereas, though we had an exact knowledge of all other things, not even so were it possible to possess this knowledge to such an extent. For how far He is apart from all things, it is impossible even to say. And mark how he pulls down their swelling pride: for he said not, "of the matters before us ye have not the proper knowledge," but, "about every thing." And he did not say, "ye," but, "no one whatever," be it Peter, be it Paul, be it any one else. For by this he both soothed them and carefully kept them under.

1 Corinthians 8:3 — Homily on 1 Corinthians 20

"But if any man love God, the same," he doth not say, "knoweth Him," but, "is known of Him." For we have not known Him, but He hath known us. And therefore did Christ say, "Ye have not chosen Me, but I have chosen you." And Paul elsewhere, "Then shall I know fully, even as also I have been known." Observe now, I pray, by what means he brings down their high-mindedness. First, he points out that not they alone knew the things which they knew; for "we all," he saith, "have knowledge." Next, that the thing itself was hurtful so long as it was without love; for "knowledge," saith he, "puffeth up." Thirdly, that even joined with love it is not complete nor perfect. "For if any man thinketh that he knoweth any thing, he knoweth nothing as yet as he ought to know," so he speaks. In addition to this, that they have not even this from themselves, but by gift from God. For he said not, "hath known God," but, "is known of Him." Again, that this very thing comes of love which they have not as they ought. For, "if any man," saith he, "love God, the same is known of Him."

1 Corinthians 8:4 — Homily on 1 Corinthians 20

"Concerning therefore the eating of things sacrificed to idols, we know that no idol is anything in the world, and that there is no God but one." Look what a strait he hath fallen into! For indeed his mind is to prove both; that one ought to abstain from this kind of banquet, and that it hath no power to hurt those who partake of it: things which were not greatly in agreement with each other. For when they were told that they had no harm in them, they would naturally run to them as indifferent things. But when forbidden to touch them, they would suspect, on the contrary, that their having power to do hurt occasioned the prohibition. Wherefore, you see, he puts down their opinion about idols, and then states as a first reason for their abstaining the scandals which they place in the way of their brethren; in these words: "Now concerning the eating of things sacrificed to idols, we know that no idol is anything in the world." Again he makes it common property and doth not allow this to be theirs alone, but extends the knowledge all over the world. For "not among you alone," says he, "but every where on earth this doctrine prevails." What then is it? "That no idol is anything in the world; that there is no God but one." What then? are there no idols? no statues? Indeed there are; but they have no power: neither are they gods, but stones and demons. For he is now setting himself against both parties; both the grosser sort among them, and those who were accounted lovers of wisdom. Thus, seeing that the former know of no more than the mere stones, the others assert that certain powers reside in them, which they also call gods; to the former accordingly he says, that "no idol is anything in the world," to the other, that "there is no God but one." Do you mark how he writes these things, not simply as laying down doctrine, but in opposition to those without? A thing indeed which we must at all times narrowly observe, whether he says anything abstractedly, or whether he is opposing any persons. For this contributes in no ordinary way to the accuracy of our doctrinal views, and to the exact understanding of his expressions.

1 Corinthians 8:5-6 — Homily on 1 Corinthians 20

"For though there be that are called gods, whether in heaven or on earth, as there are gods many and lords many; yet to us there is one God, the Father, of Whom are all things, and we unto Him; and one Lord Jesus Christ, through Whom are all things, and we through Him." Since he had said, that "an idol is nothing" and that "there is no other God;" and yet there were idols and there were those that were called gods; that he might not seem to be contradicting plain facts, he goes on to say, "For though there be that are called gods, as indeed there are;" not absolutely, "there are;" but, "called," not in reality having this but in name: "be it in heaven or on earth:-in heaven," meaning the sun and the moon and the remainder of the choir of stars; for these too the Greeks worshipped: but upon the earth demons, and all those who had been made gods of men:-"yet to us there is One God, the Father." In the first instance having expressed it without the word "Father," and said, "there is no God but one," he now adds this also, when he had utterly cast out the others. Next, he adduces what indeed is the greatest token of divinity; "of Whom are all things." For this implies also that those others are not gods. For it is said, "Let the gods who made not the heaven and the earth perish." Then he subjoins what is not less than this, "and we unto Him." For when he saith, "of Whom are all things," he means the creation and the bringing of things out of nothing into existence. But when he saith, "and we unto Him," he speaks of the word of faith and mutual appropriation, as also he said before, "but of Him are ye also in Christ Jesus." In two ways we are of Him, by being made when we were not, and by being made believers. For this also is a creation: a thing which he also declares elsewhere; "that He might create in Himself of the twain one new man." "And there is one Lord, Jesus Christ, through Whom are all things, and we through Him." And in regard to Christ again, we must conceive of this in like manner. For through Him the race of men was both produced out of nothing into existence, and returned from error to truth. So that as to the phrase "of Whom," it is not to be understood apart from Christ. For of Him, through Christ, were we created. Nor yet, if you observe, hath he distributed the names as if belonging exclusively, assigning to the Son the name Lord, and to the Father, God. For the Scripture useth also often to interchange them; as when it saith, "The Lord saith unto My Lord;" and again, "Wherefore God Thy God hath appointed Thee;" and, "Of Whom is Christ according to the flesh, Who is God over all." And in many instances you may see these names changing their places. Besides, if they were allotted to each nature severally, and if the Son were not God, and God as the Father, yet continuing a Son: after saying, "but to us there is but One God," it would have been superfluous, his adding the word "Father," with a view to declare the Unbegotten. For the word of God was sufficient to explain this, if it were such as to denote Him only. And this is not all, but there is another remark to make: that if you say, "Because it is said 'One God,' therefore the word God doth not apply to the Son;" observe that the same holds of the Son also. For the Son also is called "One Lord," yet we do not maintain that therefore the term Lord applies to Him alone. So then, the same force which the expression "One" has, applied to the Son, it has also, applied to the Father. And as the Father is not thrust out from being the Lord, in the same sense as the Son is the Lord, because He, the Son, is spoken of as one Lord; so neither does it cast out the Son from being God, in the same sense as the Father is God, because the Father is styled One God. Now if any were to say, "Why did he make no mention of the Spirit?" our answer might be this: His argument was with idolaters, and the contention was about "gods many and lords many." And this is why, having c…

1 Corinthians 8:7 — Homily on 1 Corinthians 20

"But not in all is knowledge," saith he. What knowledge doth he mean? about God, or about things offered in sacrifice to idols? For either he here glances at the Greeks who say that there are many gods and lords, and who know not Him that is truly God; or at the converts from among Greeks who were still rather infirm, such as did not yet know clearly that they ought not to fear idols and that "an idol is nothing in the world." But in saying this, he gently soothes and encourages the latter. For there was no need of mentioning all he had to reprove, particularly as he intended to visit them again with more severity. "But some being used to the idol eat as of a thing sacrificed to an idol, and their conscience being weak is defiled." They still tremble at idols, he saith. For tell me not of the present establishment, and that you have received the true religion from your ancestors. But carry back your thoughts to those times, and consider when the Gospel was just set on foot, and impiety was still at its height, and altars burning, and sacrifices and libations offering up, and the greater part of men were Gentiles; think, I say, of those who from their ancestors had received impiety, and who were the descendants of fathers and grandfathers and great-grandfathers like themselves, and who had suffered great miseries from the demons. How must they have felt after their sudden change! How would they face and tremble at the assaults of the demons! For their sake also he employs some reserve, saying, "But some with conscience of the things sacrificed to an idol." Thus he neither exposed them openly, not to strike them hard; nor doth he pass by them altogether: but makes mention of them in a vague manner, saying, "Now some with conscience of the idol even until now eat as of a thing sacrificed to an idol; that is, with the same thoughts as they did in former times: 'and their conscience being weak is defiled;'" not yet being able to despise and once for all laugh them to scorn, but still in some doubt. Just as if a man were to think that by touching a dead body he should pollute himself according to the Jewish custom, and then seeing others touching it with a clear conscience, but not with the same mind touching it himself, would be polluted. This was their state of feeling at that time. "For some," saith he, "with conscience of the idol do it even until now." Not without cause did he add, "even until now;" but to signify that they gained no ground by their refusing to condescend. For this was not the way to bring them in, but in some other way persuading them by word and by teaching. "And their conscience being weak is defiled." No where as yet doth he state his argument about the nature of the thing, but turns himself this way and that as concerning the conscience of the person partaking. For he was afraid lest in his wish to correct the weak person, he should inflict a heavy blow upon the strong one, and make him also weak. On which account he spares the one no less than the other. Nor doth he allow the thing itself to be thought of any consequence, but makes his argument very full to prevent any suspicion of the kind.

1 Corinthians 8:8 — Homily on 1 Corinthians 20

"But meat doth not commend us to God. For neither if we eat are we the better, nor if we eat not are we the worse." Do you see how again he takes down their high spirit? in that, after saying that "not only they but all of us have knowledge," and that "no one knoweth any thing as he ought to know," and that "knowledge puffeth up;" then having soothed them, and said that "this knowledge is not in all," and that "weakness is the cause of these being defiled," in order that they might not say, "And what is it to us, if knowledge be not in all? Why then has not such an one knowledge? Why is he weak?"-I say, in order that they might not rejoin in these terms, he did not proceed immediately to point out clearly that for fear of the other's harm one ought to abstain: but having first made but a sort of skirmish upon mention of him, he points out what is more than this. What then is this? That although no one were injured nor any perversion of another ensued, not even in this case were it right so to do. For the former topic by itself is laboring in vain. Since he that hears of another being hurt while himself has the gain, is not very apt to abstain; but then rather he doth so, when he finds out that he himself is no way advantaged by the thing. Wherefore he sets this down first, saying, "But meat commendeth us not to God." See how cheap he holds that which was accounted to spring from perfect knowledge! "For neither if we eat are we the better," (that is, stand higher in God's estimation, as if we had done any thing good or great:) "nor if we eat not are we the worse," that is, fall in anyway short of others. So far then he hath signified that the thing itself is superfluous, and as nothing. For that which being done profits not, and which being left undone injures not, must be superfluous.

1 Corinthians 8:9 — Homily on 1 Corinthians 20

But as he goes on, he discloses all the harm which was likely to arise from the matter. For the present, however, that which befel the brethren is his subject. "For take heed," saith he, "lest by any means this liberty of yours become a stumbling-block to the weak among the brethren." He did not say, "Your liberty is become a stumbling-block," nor did he positively affirm it that he might not make them more shameless; but how? "Take heed;" frightening them, and making them ashamed, and leading them to disavow any such conduct. And he said not, "This your knowledge," which would have sounded more like praise; nor "this your perfectness;" but, "your liberty;" a thing which seemed to savor more of rashness and obstinacy and arrogance. Neither said he, "To the brethren," but, "To those of the brethren who are weak;" enhancing his accusation from their not even sparing the weak, and those too their brethren. For let it be so that you correct them not, nor arouse them: yet why trip them up, and make them to stumble, when you ought to stretch out the hand? but for that you have no mind: well then, at least avoid casting them down. Since if one were wicked, he required punishment; if weak, healing: but now he is not only weak, but also a brother.

1 Corinthians 8:10 — Homily on 1 Corinthians 20

"For if a man see thee who hast knowledge, sitting at meat in an idol's temple, will not his conscience if he is weak, be emboldened to eat things sacrificed to idols?" After having said, "Take heed lest this your liberty become a stumbling-block," he explains how and in what manner it becomes so: and he continually employs the term "weakness," that the mischief may not be thought to arise from the nature of the thing, nor demons appear formidable. As thus: "At present," saith he, "a man is on the point of withdrawing himself entirely from all idols; but when he sees you fond of loitering about them, he takes the circumstance for a recommendation and abides there himself also. So that not only his weakness, but also your ill-timed behavior, helps to further the plot against him; for it is you who make him weaker."

1 Corinthians 8:10 — BAPTISMAL INSTRUCTIONS 6.16

Let us expand this thought so as to say: "If someone sees you who have knowledge of piety passing the whole day in those senseless and harmful associations, will not the conscience of the weak man be emboldened to pursue such actions more earnestly?" That blessed apostle said this to keep in check those who were heedless, even after having knowledge of piety, who were exposing themselves to places of idolatry and causing scandal to the rest.

1 Corinthians 8:11 — Homily on 1 Corinthians 20

"And through thy meat he that is weak perisheth, the brother for whose sake Christ died." For there are two things which deprive you of excuse in this mischief; one, that he is weak, the other, that he is thy brother: rather, I should say, there is a third also, and one more terrible than all. What then is this? That whereas Christ refused not even to die for him, thou canst not bear even to accommodate thyself to him. By these means, you see, he reminds the perfect man also, what he too was before, and that for him He died. And he said not, "For whom even to die was thy duty;" but what is much stronger, that even Christ died for his sake. "Did thy Lord then not refuse to die for him, and dost thou so make him of none account as not even to abstain from a polluted table for his sake? Yea, dost thou permit him to perish, after the salvation so wrought, and, what is still more grievous, 'for a morsel of meat?'" For he said not, "for thy perfectness," nor "for thy knowledge," but "for thy meat." So that the charges are four, and these extremely heavy: that it was a brother, that he was weak, and one of whom Christ made so much account as even to die for him, and that after all this for a "morsel of meat" he is destroyed.

1 Corinthians 8:12 — Homily on 1 Corinthians 20

"And thus sinning against the brethren, and wounding their weak conscience, ye sin against Christ." Do you observe how quietly and gradually he hath brought their offence up to the very summit of iniquity? And again, he makes mention of the infirmity of the other sort: and so, the very thing which these considered to make for them, that he every where turns round upon their own head. And he said not, "Putting stumbling-blocks in their way," but, "wounding;" so as by the force of his expression to indicate their cruelty. For what can be more savage than a man who wounds the sick? and yet no wound is so grievous as making a man to stumble. Often, in fact, is this also the cause of death. But how do they "sin against Christ?" In one way, because He considers the concerns of His servants as His own; in another, because those who are wounded go to make up His Body and that which is part of Him: in a third way, because that work of His which He built up by His own blood, these are destroying for their ambition's sake.

1 Corinthians 8:13 — Homily on 1 Corinthians 20

"Wherefore, if meat make my brother to stumble, I will eat no flesh for ever." This is like the best of teachers, to teach in his own person the things which he speaks. Nor did he say whether justly or unjustly; but in any case. "I say not," (such is his tone,) "meat offered in sacrifice to an idol, which is already prohibited for another reason; but if any even of those things which are within license and are permitted causes stumbling, from these also will I abstain: and not one or two days, but all the time of my life." For he saith, "I will eat no flesh for ever." And he said not, "Lest I destroy my brother," but simply, "That I make not my brother to stumble." For indeed it comes of folly in the extreme that what things are greatly cared for by Christ, and such as He should have even chosen to die for them, these we should esteem so entirely beneath our notice as not even to abstain from meats on their account.

1 Corinthians 9:1 — Homily on 1 Corinthians 21

"Am I not an Apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord?" Inasmuch as he had said, "If meat make my brother to stumble I will eat no flesh forever;" a thing which he had not yet done, but professed he would do if need require: lest any man should say, "Thou vauntest thyself at random, and art severe in discourse, and utterest words of promise, a thing easy to me or to any body; but if these sayings come from thy heart, shew by deeds something which thou hast slighted in order to avoid making thy brother stumble:" for this cause, I say, in what follows he is compelled to enter on the proof of this also, and to point out how he was used to forego even things permitted that he might not give offence, although without any law to enforce his doing so. And we are not yet come to the admirable part of the matter: though it be admirable that he abstain even from things lawful to avoid offence: but it is his habit of doing so at the cost of so much trouble and danger "For why," saith he, "speak of the idol sacrifices? Since although Christ had enjoined that those who preach the Gospel should live at the charge of their disciples, I did not so, but chose, if need were, to end my life with famine and die the most grievous of deaths, so I might avoid receiving of those whom I instruct." Not because they would otherwise be made to stumble, but because his not receiving would edify them: a much greater thing for him to do. And to witness this he summons themselves, among whom he was used to live in toil and in hunger, nourished by others, and put to straits, in order not to offend them. And yet there was no ground for their taking offence, for it would but have been a law which he was fulfilling. But for all this, by a sort of supererogation he used to spare them. "Am I not an Apostle?" For besides all that hath been said, this also makes no small difference that Paul himself is the person thus conducting himself. As thus: To prevent their alleging, "You may taste of the sacrifices, sealing at the same time:" for a while he withstands not that statement, but argues, "Though it were lawful, your brethren's harm should keep you from doing so;" and afterwards he proves that it is not even lawful. In this particular place, however, he establishes the former point from circumstances relating to himself. And intending presently to say that he had received nothing from them, he sets it not down at once, but his own dignity is what he first affirms: "Am I not an Apostle? am I not free?" Thus, to hinder their saying, "True; thou didst not receive, but the reason thou didst not was its not being lawful;" he sets down therefore first the causes why he might reasonably have received, had he been willing to do so. Further: that there might not seem to be any thing invidious in regard of Peter and such as Peter, in his saying these things, (for they did not use to decline receiving;) he first shows that they had authority to receive, and then that no one might say, "Peter had authority to receive but thou hadst not," he possesses the hearer beforehand with these encomiums of himself. And perceiving that he must praise himself, (for that was the way to correct the Corinthians,) yet disliking to say any great thing of himself, see how he hath tempered both feelings as the occasion required: limiting his own panegyric, not by what he knew of himself, but by what the subject of necessity required. For he might have said, "I most of all had a right to receive, even more than they, because 'I labored more abundantly than they.'" But this he omits, being a point wherein he surpassed them; and those points wherein they were great and which were just grounds for their receiving, those only he sets down. "Am I not an Apostle? am I not free?" i.e. "have I not authority over myself? am I under any, to overrule me and forbid my receiving?" "But they have an advantage over you, in having been with Christ." "N…

1 Corinthians 9:2 — Homily on 1 Corinthians 21

"If to others I am not an Apostle, yet at least I am to you." Do you see how far he is from enlarging here without necessity? And yet he had the whole world to speak of, and barbarous nations, and sea and land. However, he mentions none of these things, but carries his point by concession, and even granting more than he need. As if he had said, "Why need I dwell on things over and above, since these even alone are enough for my present purpose? I speak not, you will observe, of my achievements in other quarters, but of those which have you for witnesses. Upon which it follows that if from no other quarter, yet from you I have a right to receive. Nevertheless, from whom I had most right to receive, even you whose teacher I was, from those I received not." "If to others I am not an Apostle, yet at least I am to you." Again, he states his point by concession. For the whole world had him for its Apostle. "However," saith he, "I say not that, I am not contending nor disputing, but what concerns you I lay down. 'For the seal of mine Apostleship are ye:'" i.e., its proof. "Should any one, moreover, desire to learn whence I am an Apostle, you are the persons whom I bring forward: for all the signs of an Apostle have I exhibited among you, and not one have I failed in." As also he speaks in the Second Epistle, saying, "Though I am nothing, truly the signs of an Apostle were wrought among you in all patience, by signs and wonders and mighty works. For what is there wherein ye were made inferior to the rest of the Churches?" Wherefore he saith, "The seal of mine Apostleship are ye." "For I both exhibited miracles, and taught by word, and underwent dangers, and shewed forth a blameless life." And these topics you may see fully set forth by these two Epistles, how he lays before them the demonstration of each with all exactness.

1 Corinthians 9:3 — Homily on 1 Corinthians 21

"My defence to them that examine me is this." What is, "My defence to them that examine me is this?" "To those who seek to know whereby I am proved to be an Apostle, or who accuse me as receiving money, or inquire the cause of my not receiving, or would fain shew that I am not an Apostle: to all such, my instruction given to you and these things which I am about to say, may stand for a full explanation and defence."

1 Corinthians 9:4-5 — Homily on 1 Corinthians 21

"Have we no right to eat and to drink? Have we no right to lead about a wife that is a believer?" Why, how are these sayings a defence? "Because, when it appears that I abstain even from things which are allowed, it cannot be just to look suspiciously on me as a deceiver or one acting for gain." Wherefore, from what was before alleged and from my having instructed you and from this which I have now said, I have matter sufficient to make my defence to you: and all who examine me I meet upon this ground, alleging both what has gone before and this which follows: "Have we no right to eat and to drink? have we no right to lead about a wife that is a believer?" Yet for all this, having it I abstain? What then? did he not use to eat or to drink? It were most true to say that in many places he really did not eat nor drink: for "in hunger," saith he, "and in thirst, and in nakedness" we were abiding. Here, however, this is not his meaning; but what? "We eat not nor drink, receiving of those whom we instruct, though we have a right so to receive." "Have we no right to lead about a wife that is a believer, even as the rest of the Apostles, and the brethren of the Lord, and Cephas?" Observe his skilfulness. The leader of the choir stands last in his arrangement: since that is the time for laying down the strongest of all one's topics. Nor was it so wonderful for one to be able to point out examples of this conduct in the rest, as in the foremost champion and in him who was entrusted with the keys of heaven. But neither does he mention Peter alone, but all of them: as if he had said, Whether you seek the inferior sort or the more eminent, in all you find patterns of this sort. For the brethren too of the Lord, being freed from their first unbelief, had come to be among those who were approved, although they attained not to the Apostles. And accordingly the middle place is that which he hath assigned to them, setting down those who were in the extremes before and after.

1 Corinthians 9:6 — Homily on 1 Corinthians 21

"Or I only and Barnabas, have we not a right to forbear working?" See his humility of mind and his soul pure from envy, how he takes care not to conceal him whom he knew to be a partaker with himself in this perfection. For if the other things be common, how is not this common? Both they and we are apostles and are free, and have seen Christ, and have exhibited the works of Apostles. Therefore we likewise have a right both to live without working and to be supported by our disciples.

1 Corinthians 9:7 — Homily on 1 Corinthians 21

"What soldier ever serveth at his own charges?" For since, which was the strongest point, he had proved from the Apostles that it is lawful to do so, he next comes to examples and to the common practice; as he uses to do: "What soldier serveth at his own charges?" saith he. But do thou consider, I pray, how very suitable are the examples to his proposed subject, and how he mentions first that which is accompanied with danger; viz. soldiership and arms and wars. For such a kind of thing was the Apostolate, nay rather much more hazardous than these. For not with men alone was their warfare, but with demons also, and against the prince of those beings was their battle array. What he saith therefore is this: "Not even do heathen governors, cruel and unjust as they are, require their soldiers to endure service and peril and live on their own means. How then could Christ ever have required this?" Nor is he satisfied with one example. For to him who is rather simple and dull, this also is wont to come as a great refreshment, viz. their seeing the common custom also going along with the laws of God. Wherefore he proceeds to another topic also and says, "Who planteth a vineyard, and eateth not of the fruit thereof?" For as by the former he indicated his dangers, so by this his labor and abundant travail and care. He adds likewise a third example, saying, "Who feedeth a flock, and eateth not of the milk thereof?" He is exhibiting the great concern which it becomes a teacher to show for those who are under his rule. For, in fact, the Apostles were both soldiers and husbandmen and shepherds, not of the earth nor of irrational animals, nor in such wars as are perceptible by sense; but of reasonable souls and in battle array with the demons. It also must be remarked how every where he preserves moderation, seeking the useful only, not the extraordinary. For he said not, "What soldier serveth and is not enriched?" but, "What soldier ever serveth at his own charges?" Neither did he say, "Who planteth a vineyard, and gathereth not gold, or spareth to collect the whole fruit?" but, "Who eateth not of the fruit thereof?" Neither did he say, "Who feedeth a flock, and maketh not merchandize of the lambs?" But what? "And eateth not of the milk thereof?" Not of the lambs, but of the milk; signifying, that a little relief should be enough for the teacher, even his necessary food alone. (This refers to those who would devour all and gather the whole of the fruit.) "So likewise the Lord ordained," saying, "The laborer is worthy of his food." And not this only doth he establish by his illustrations, but he shows also what kind of man a priest ought to be. For he ought to possess both the courage of a soldier and the diligence of a husbandman and the carefulness of a shepherd, and after all these, to seek nothing more than necessaries.

1 Corinthians 9:8 — Homily on 1 Corinthians 21

Having shewn, as you see, both from the Apostles, that it is not forbidden the teacher to receive, and from illustrations found in common life, he proceeds also to a third head, thus saying, "Do I speak these things after the manner of men? or saith not the law also the same?" For since he had hitherto alleged nothing out of the Scriptures, but put forward the common custom; "think not," saith he, "that I am confident in these alone, nor that I go to the opinions of men for the ground of these enactments. For I can shew that these things are also well-pleasing to God, and I read an ancient law enjoining them." Wherefore also he carries on his discourse in the form of a question, which is apt to be done in things fully acknowledged; thus saying, "Say I these things after the manner of men?" i.e. "do I strengthen myself only by human examples?" "or saith not the law also the same?"

1 Corinthians 9:9-10 — Homily on 1 Corinthians 21

"For it is written in the law of Moses, Thou shalt not muzzle the ox when he treadeth out the corn." And on what account hath he mentioned this, having the example of the priests? Wishing to establish it far beyond what the case required. Further, lest any should say, "And what have we to do with the saying about the oxen?" he works it out more exactly, saying, "Is it for the oxen that God careth;" Doth God then, tell me, take no care for oxen? Well, He doth take care of them, but not so as to make a law concerning such a thing as this. So that had he not been hinting at something important, training the Jews to mercy in the case of the brutes, and through these, discoursing with them of the teachers also; he would not have taken so much interest as even to make a law to forbid the muzzling of oxen. Wherein he points out another thing likewise, that the labor of teachers both is and ought to be great. And again another thing. What then is this? That whatever is said by the Old Testament respecting care for brutes, in its principal meaning bears on the instruction of human beings: as in fact do all the rest: the precepts, for example, concerning various garments; and those concerning vineyards and seeds and not making the ground bear divers crops, and those concerning leprosy; and, in a word, all the rest: for they being of a duller sort He was discoursing with them from these topics, advancing them by little and little. And see how in what follows he doth not even confirm it, as being clear and self-evident. For having said, "Is it for the oxen that God careth?" he added, "or saith he it altogether for our sake?" Not adding even the "altogether" at random, but that he might not leave the hearer any thing whatever to reply. And he dwells upon the metaphor, saying and declaring, "Yea for our sakes it was written, because he who ploweth ought to plow in hope;" i.e., the teacher ought to enjoy the returns of his labors; "and he that thresheth ought to thresh in hope of partaking." And observe his wisdom in that from the seed he transferred the matter to the threshing floor; herein also again manifesting the many toils of the teachers, that they in their own persons both plough and tread the floor. And of the ploughing, because there was nothing to reap, but labor only, he used the word, "hope;" but of treading the floor he presently allows the fruit, saying, "He that thresheth is a partaker of his hope." Further, lest any should say, "Is this then the return for so many toils," he adds, "in hope," i.e., "which is to come." No other thing therefore doth the mouth of this animal being unmuzzled declare than this; that the teachers who labor ought also to enjoy some return.

1 Corinthians 9:11 — Homily on 1 Corinthians 21

"If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?" Lo, he adds also a fourth argument for the duty of yielding support. For since he had said, "What soldier ever serveth at his own charges?" and, "who planteth a vineyard?" and, "who feedeth a flock?" and introduced the ox that treadeth the corn; he points out likewise another most reasonable cause on account of which they might justly receive; viz. having bestowed much greater gifts, no more as having labored only. What is it then? "if we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?" Seest thou a most just allegation and fuller of reason than all the former? for "in those instances," says he, "carnal is the seed, carnal also is the fruit; but here not so, but the seed is spiritual, the return carnal." Thus, to prevent high thoughts in those who contribute to their teachers, he signified that they receive more than they give. As if he had said, "Husbandmen, whatsoever they sow, this also do they receive; but we, sowing in your souls spiritual things, do reap carnal." For such is the kind of support given by them.

1 Corinthians 9:12 — Homily on 1 Corinthians 21

"If others partake of this right over you, do not we yet more?" See also again another argument, and this too from examples though not of the same kind. For it is not Peter whom he mentions here nor the Apostles, but certain other spurious ones, with whom he afterwards enters into combat, and concerning whom he says, "If a man devour you, if he take you captive, if he exalt himself, if he smite you on the face," and already he is sounding the prelude to the fight with them. Wherefore neither did he say, "If others take of you," but pointing out their insolence and tyranny and trafficking, he says, "if others partake of this right over you," i.e., "rule you, exercise authority, use you as servants, not taking you captive only, but with much authority." Wherefore he added "do not we yet more?" which he would not have said if the discourse were concerning the Apostles. But it is evident that he hints at certain pestilent men, and deceivers of them. "So that besides the law of Moses even ye yourselves have made a law in behalf of the duty of contribution." And having said, "do not we yet more?" he does not prove why yet more, but leaves it to their consciences to convince them of that, wishing at the same time both to alarm and to abash them more thoroughly. "Nevertheless, we did not use this right;" i.e., "did not receive." Do you see, when he had by so many reasons before proved that receiving is not unlawful, how he next says, "we receive not," that he might not seem to abstain as from a thing forbidden? "For not because it is unlawful," saith he, "do I not receive; for it is lawful and this we have many ways shown: from the Apostles; from the affairs of life, the soldier, the husbandman, and the shepherd; from the law of Moses; from the very nature of the case, in that we have sowed unto you spiritual things; from what yourselves have done to others." But as he had laid down these things, lest he should seem to put to shame the Apostles who were in the habit of receiving; abashing them and signifying that not as from a forbidden thing doth he abstain from it: so again, lest by his large store of proof and the examples and reasonings by which he had pointed out the propriety of receiving, he should seem to be anxious to receive himself and therefore to say these things; he now corrects it. And afterwards he laid it down more clearly where he says, "And I wrote not these things, that it may be so done in my case;" but here his words are, "we did not use this right." And what is a still greater thing, neither could any have this to say, that being in abundance we declined using it; rather, when necessity pressed upon us we would not yield to the necessity. Which also in the second Epistle he says; "I robbed other Churches, taking wages of them that I might minister unto you; and when I was present with you, and was in want, I was not a burden on any man." And in this Epistle again, "We both hunger, and thirst, and are naked, and are buffeted." And here again he hints the same thing, saying, "But we bear all things." For by saying, "we bear all things," he intimates both hunger and great straits and all the other things. "But not even thus have we been compelled," saith he, "to break the law which we laid down for ourselves. Wherefore? "that we may cause no hinderance to the Gospel of Christ." For since the Corinthians were rather weak-minded, "lest we should wound you," saith he "by receiving, we chose to do even more than was commanded rather than hinder the Gospel," i.e., your instruction. Now if we in a matter left free to us, and when we were both enduring much hardship and having Apostles for our pattern, used abstinence lest we should give hindrance, (and he did not say, "subversion," but "hindrance;" nor simply "hindrance," but "any" hindrance,) that we might not, so to speak, cause so much as the slightest suspense and delay to the course of the Word: "If now," saith he, "we used so great care, how much more ought you…

1 Corinthians 9:13-14 — Homily on 1 Corinthians 22

He takes great care to show that the receiving was not forbidden. Whereupon having said so much before, he was not content but proceeds also to the Law, furnishing an example closer to the point than the former. For it was not the same thing to bring forward the oxen and to adduce the law expressly given concerning priests. But consider, I pray, in this also the wisdom of Paul, how he mentions the matter in a way to give it dignity. For he did not say, "They which minister about sacred things receive of those who offer them." But what? "They eat of the temple:" so that neither they who receive may be blamed nor they who give may be lifted up. Wherefore also what follows he hath set down in the same way. For neither did he say, "They which wait upon the altar receive of them which sacrifice," but, "have their portion with the altar." For the things offered now no longer belonged to those who offered them, but to the temple and the altar. And he said not, "They receive the holy things," but, they "eat of the temple," indicating again their moderation, and that it behoves them not to make money nor to be rich. And though he say that they have their portion "with the altar," he doth not speak of equal distribution but of relief given them as their due. And yet the case of the Apostles was much stronger. For in the former instance the priesthood was an honor, but in the latter it was dangers and slaughters and violent deaths. Wherefore all the other examples together did not come up to the saying, "If we sowed unto you spiritual things:" since in saying, "we sowed," he points out the storms, the danger, the snares, the unspeakable evils, which they endured in preaching. Nevertheless, though the superiority was so great, he was unwilling either to abase the things of the old law or to exalt the things which belong to himself: nay he even contracts his own, reckoning the superiority not from the dangers, but from the greatness of the gift. For he said not, "if we have jeoparded ourselves" or "exposed ourselves to snares" but "if we sowed unto you spiritual things." And the part of the priests, as far as possible, he exalts, saying, "They which minister about sacred things," and "they that wait upon the altar," thereby intending to point out their continual servitude and patience. Again, as he had spoken of the priests among the Jews, viz. both the Levites and the Chief Priests, so he hath expressed each of the orders, both the inferior and the superior; the one by saying, "they which minister about sacred things," and the other by saying, "they which wait upon the altar." For not to all was one work commanded; but some were entrusted with the coarser, others with the more exalted offices. Comprehending therefore all these, lest any should say, "why talk to us of the old law? knowest thou not that ours is the time of more perfect commandments?" after all those topics he placed that which is strongest of all, saying, "Even so did the Lord ordain that they who proclaim the Gospel should live of the Gospel."

1 Corinthians 9:14 — Homily on 1 Corinthians 22

"Even so did the Lord ordain that they who proclaim the Gospel should live of the Gospel." Nor doth he even here say that they are supported by men, but as in the case of the priests, of "the temple" and "of the altar," so likewise here, "of the Gospel;" and as there he saith, "eat," so here, "live," not make merchandize nor lay up treasures. "For the laborer," saith He, "is worthy of his hire."

1 Corinthians 9:15 — Homily on 1 Corinthians 22

"But I have used none of these things:" What then if thou hast not used them now, saith one, but intendest to use them at a future time, and on this account sayest these things. Far from it; for he speedily corrected the notion, thus saying; "And I write not these things that it may be so done in my case." And see with what vehemence he disavows and repels the thing: "For it were good for me rather to die, than that any man should make my glorying void." And not once nor twice, but many times he uses this expression. For above he said, "We did not use this right:" and after this again, "that I abuse not my right:" and here, "but I have used none of these things." "These things;" what things? The many examples. That is to say, many things giving me license; the soldier, the husbandman, the shepherd, the Apostles, the law, the things done by us unto you, the things done by you unto the others, the priests, the ordinance of Christ; by none of these have I been induced to abolish my own law, and to receive. And speak not to me of the past: (although I could say, that I have endured much even in past times on this account,) nevertheless I do not rest on it alone, but likewise concerning the future I pledge myself, that I would choose rather to die of hunger than be deprived of these crowns. "For it were good for me rather to die," saith he, "than that any man should make my glorying void." He said not, "that any man should abolish my law," but, "my glorying." For lest any should say, "he doth it indeed but not cheerfully, but with lamentation and grief," willing to show the excess of his joy and the abundance of his zeal, he even calls the matter "glorying." So far was he from vexing himself that he even glories, and chooses rather to die than to fall from this "glorying." So much dearer to him even than life itself was that proceeding of his.

1 Corinthians 9:16-18 — Homily on 1 Corinthians 22

"For if I preach the Gospel, I have nothing to glory of; for necessity is laid upon me; for woe is unto me, if I preach not the Gospel! For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship entrusted to me. What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge, so as not to use to the full my right in the Gospel." What sayest thou? tell me. "If thou preach the Gospel, it is nothing for thee to glory of, but it is, if thou make the Gospel of Christ without charge?" Is this therefore greater than that? By no means; but in another point of view it hath some advantage, inasmuch as the one is a command, but the other is a good deed of my own free-will: for what things are done beyond the commandment, have a great reward in this respect: but such as are in pursuance of a commandment, not so great: and so in this respect he says, the one is more than the other; not in the very nature of the thing. For what is equal to preaching; since it maketh men vie even with the angels themselves. Nevertheless since the one is a commandment and a debt, the other a forwardness of free-will, in this respect this is more than that. Wherefore he saith, explaining the same, what I just now mentioned: "For if I do this of mine own will, I have a reward, but if not of mine own will, a stewardship is entrusted to me;" taking the words of mine own "will" and "not of mine own will," of its being committed or not committed to him. And thus we must understand the expression, "for necessity is laid upon me;" not as though he did aught of these things against his will, God forbid, but as though he were bound by the things commanded, and for contradistinction to the liberty in receiving before mentioned. Wherefore also Christ said to the disciples, "When ye have done all, say, We are unprofitable servants; for we have done that which was our duty to do." "What then is my reward? That when I preach the Gospel, I may make the Gospel without charge." What then, tell me, hath Peter no reward? Nay, who can ever have so great an one as he? And what shall we say of the other Apostles? How then said he, "If I do this of mine own will I have a reward, but if not of mine own will, a stewardship is entrusted to me?" Seest thou here also his wisdom? For he said not, "But if not of mine own will," I have no reward, but, "a stewardship is committed unto me:" implying that even thus he hath a reward, but such as he obtains who hath performed what was commanded, not such as belongs to him who hath of his own resources been generous and exceeded the commandment. "What then is the reward? That, when I preach the Gospel," saith he, "I may make the Gospel without charge, so as not to use to the full my right in the Gospel." See how throughout he uses the term "right," intimating this, as I have often observed; that neither are they who receive worthy of blame. But he added, "in the Gospel," partly to show the reasonableness of it, partly also to forbid our carrying the matter out into every case. For the teacher ought to receive, but not the mere drone also.

1 Corinthians 9:19 — Homily on 1 Corinthians 22

"For though I was free from all men, I brought myself under bondage to all, that I might gain the more." Here again he introduces another high step in advance. For a great thing it is even not to receive, but this which he is about to mention is much more than that. What then is it that he says? "Not only have I not received," saith he, "not only have I not used this right, but I have even made myself a slave, and in a slavery manifold and universal. For not in money alone, but, which was much more than money, in employments many and various have I made good this same rule: and I have made myself a slave when I was subject to none, having no necessity in any respect, (for this is the meaning of, "though I was free from all men;") and not to any single person have I been a slave, but to the whole world." Wherefore also he subjoined, "I brought myself under bondage to all." That is, "To preach the Gospel I was commanded, and to proclaim the things committed to my trust; but the contriving and devising numberless things beside, all that was of my own zeal. For I was only under obligation to invest the money, whereas I did every thing in order to get a return for it, attempting more than was commanded." Thus doing as he did all things of free choice and zeal and love to Christ, he had an insatiable desire for the salvation of mankind. Wherefore also he used to overpass by a very great deal the lines marked out, in every way springing higher than the very heaven.

1 Corinthians 9:20 — Homily on 1 Corinthians 22

"And I became," says he, "to the Jews as a Jew, that I might gain Jews." And how did this take place? When he circumcised that he might abolish circumcision. Wherefore he said not, "a Jew," but, "as a Jew," which was a wise arrangement. What sayest thou? The herald of the world and he who touched the very heavens and shone so bright in grace, doth he all at once descend so low? Yea. For this is to ascend. For you are not to look to the fact only of his descending, but also to his raising up him that was bowed down and bringing him up to himself. "To them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law." Either it is the explanation of what went before, or he hints at some other thing besides the former: calling those Jews, who were such originally and from the first: but "under the law," the proselytes, or those who became believers and yet adhered to the law. For they were no longer as Jews, yet "under the law." And when was he under the law? When he shaved his head; when he offered sacrifice. Now these things were done, not because his mind changed, (since such conduct would have been wickedness,) but because his love condescended. For that he might bring over to this faith those who were really Jews, he became such himself not really, showing himself such only, but not such in fact nor doing these things from a mind so disposed. Indeed, how could he, zealous as he was to convert others also, and doing these things only in order that he might free others who did them from that degradation?

1 Corinthians 9:21 — Homily on 1 Corinthians 22

"To them that are without law, as without law." These were neither Jews, nor Christians, nor Greeks; but "outside of the Law," as was Cornelius, and if there were any others like him. For among these also making his appearance, he used to assume many of their ways. But some say that he hints at his discourse with the Athenians from the inscription on the altar, and that so he saith, "to them that are without law, as without law." Then, lest any should think that the matter was a change of mind, he added, "not being without law to God, but under law to Christ;" i.e., "so far from being without law, I am not simply under the Law, but I have that law which is much more exalted than the older one, viz. that of the Spirit and of grace." Wherefore also he adds, "to Christ." Then again, having made them confident of his judgment, he states also the gain of such condescension, saying, "that I might gain them that are without law." And every where he brings forward the cause of his condescension, and stops not even here...

1 Corinthians 9:22 — Homily on 1 Corinthians 22

"To the weak became I weak, that I might gain the weak:" in this part coming to their case, with a view to which also all these things have been spoken. However, those were much greater things, but this more to the purpose; whence also he hath placed it after them. Indeed he did the same thing likewise in his Epistle to the Romans, when he was finding fault about meats; and so in many other places. Next, not to waste time by naming all severally, he saith, "I am become all things to all men, that I may by all means save some." Seest thou how far it is carried? "I am become all things to all men," not expecting, however, to save all, but that I may save though it be but a few. And so great care and service have I undergone, as one naturally would who was about saving all, far however from hoping to gain all: which was truly magnanimous and a proof of burning zeal. Since likewise the sower sowed every where, and saved not all the seed, notwithstanding he did his part. And having mentioned the fewness of those who are saved, again, adding, "by all means," he consoled those to whom this was a grief. For though it be not possible that all the seed should be saved, nevertheless it cannot be that all should perish. Wherefore he said, "by all means," because one so ardently zealous must certainly have some success.

1 Corinthians 9:23 — Homily on 1 Corinthians 22

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

1 Corinthians 9:24 — Homily on 1 Corinthians 23

Having pointed out the manifold usefulness of condescension and that this is the highest perfectness, and that he himself having risen higher than all towards perfection, or rather having gone beyond it by declining to receive, descended lower than all again; and having made known to us the times for each of these, both for the perfectness and for the condescension; he touches them more sharply in what follows, covertly intimating that this which was done by them and which was counted a mark of perfectness, is a kind of superfluous and useless labor. And he saith it not thus out clearly, lest they should become insolent; but the methods of proof employed by him makes this evident. And having said that they sin against Christ and destroy the brethren, and are nothing profited by this perfect knowledge, except charity be added; he again proceeds to a common example, and saith, "Know ye not that they which run in a race run all, but one receiveth the prize?" Now this he saith, not as though here also one only out of many would be saved; far from it; but to set forth the exceeding diligence which it is our duty to use. For as there, though many descend into the course not many are crowned, but this befalls one only; and it is not enough to descend into the contest, nor to anoint one's self and wrestle: so likewise here it is not sufficient to believe, and to contend in any way; but unless we have so run as unto the end to show ourselves unblameable, and to come near the prize, it will profit us nothing. For even though thou consider thyself to be perfect according to knowledge, thou hast not yet attained the whole; which hinting at, he said, "so run, that ye may obtain." They had not then yet, as it seems, attained. And having said thus, he teaches them also the manner.

1 Corinthians 9:25 — Homily on 1 Corinthians 23

"And every man that striveth in the games is temperate in all things." What is, "all things?" He doth not abstain from one and err in another, but he masters entirely gluttony and lasciviousness and drunkenness and all his passions. "For this," saith he, "takes place even in the heathen games. For neither is excess of wine permitted to those who contend at the time of the contest, nor wantonness, lest they should weaken their vigor, nor yet so much as to be busied about any thing else, but separating themselves altogether from all things they apply themselves to their exercise only." Now if there these things be so where the crown fails to one, much more here, where the incitement in emulation is more abundant. For here neither is one to be crowned alone, and the rewards also far surpass the labors. Wherefore also he puts it so as to shame them, saying, "Now they do it receive to a corruptible crown, but we an incorruptible."

1 Corinthians 9:26 — Homily on 1 Corinthians 23

"I therefore so run, as not uncertainly." Thus having shamed them from those that are without, he next brings forward himself also, which kind of thing is a most excellent method of teaching: and accordingly we find him every where doing so. But what is, "not uncertainly?" "Looking to some mark," saith he, "not at random and in vain, as ye do. For what profit have ye of entering into idol-temples, and exhibiting for-sooth that perfectness? None. But not such am I, but all things whatsoever I do, I do for the salvation of my neighbor. Whether I show forth perfectness, it is for their sake; or condescension, for their sake again: whether I surpass Peter in declining to receive [compensation], it is that they may not be offended; or descend lower than all, being circumcised and shaving my head, it is that they may not be subverted. This is, "not uncertainly." But thou, why dost thou eat in idol-temples, tell me? Nay, thou canst not assign any reasonable cause. For "meat commendeth thee not to God; neither if thou eat art thou the better, nor if thou eat not art thou the worse." Plainly then thou runnest at random: for this is, "uncertainly." "So fight I, as not beating the air." This he saith, again intimating that he acted not at random nor in vain. "For I have one at whom I may strike, i.e., the devil. But thou dost not strike him, but simply throwest away thy strength." Now so far then, altogether bearing with them, he thus speaks. For since he had dealt somewhat vehemently with them in the preceding part, he now on the contrary keeps back his rebuke, reserving for the end of the discourse the deep wound of all. Since here he says that they act at random and in vain; but afterwards signifies that it is at the risk of no less than utter ruin to their own soul, and that even apart from all injury to their brethren, neither are they themselves guiltless in daring so to act.

1 Corinthians 9:27 — Homily on 1 Corinthians 23

"But I buffet my body, and bring it into bondage lest by any means, after that I have preached to others, I myself should be rejected." Here he implies that they are subject to the lust of the belly and give up the reins to it, and under a pretence of perfection fulfil their own greediness; a thought which before also he was travailing to express, when he said, "meats for the belly, and the belly for meats." For since both fornication is caused by luxury, and it also brought forth idolatry, he naturally oftentimes inveighs against this disease; and pointing out how great things he suffered for the Gospel, he sets this also down among them. "As I went," saith he, "beyond the commands, and this when it was no light matter for me:" ("for we endure all things," it is said,) "so also here I submit to much labor in order to live soberly. Stubborn as appetite is and the tyranny of the belly, nevertheless I bridle it and give not myself up to the passion, but endure all labor not to be drawn aside by it." "For do not, I pray you, suppose that by taking things easily I arrive at this desirable result. For it is a race and a manifold struggle, and a tyrannical nature continually rising up against me and seeking to free itself. But I bear not with it but keep it down, and bring it into subjection with many struggles." Now this he saith that none may despairingly withdraw from the conflicts in behalf of virtue because the undertaking is laborious. Wherefore he saith, "I buffet and bring into bondage." He said not, "I kill:" nor, "I punish" for the flesh is not to be hated, but, "I buffet and bring into bondage;" which is the part of a master not of an enemy, of a teacher not of a foe, of a gymnastic master not of an adversary. "Lest by any means, having preached to others, I myself should be a rejected." Now if Paul feared this who had taught so many, and feared it after his preaching and becoming an angel and undertaking the leadership of the whole world; what can we say? For, "think not," saith he, "because ye have believed, that this is sufficient for your salvation: since if to me neither preaching nor teaching nor bringing over innumerable persons, is enough for salvation unless I exhibit my own conduct also unblameable, much less to you."

1 Corinthians 9:27 — HOMILIES ON GENESIS; 22.22

If Paul—a man of such caliber and stature, who traversed the whole world like a winged creation, who proved superior to bodily necessities and was privileged to hear those secret words that no one else to this day has heard—if he wrote these words, "I punish my body and bring it into subjection lest while preaching to others I myself become disqualified," if then that man, the object of so great favor, despite such conspicuous prowess felt the need to pommel his body, bring it into subjection, submit it to the authority of the soul and place its impulses under the virtue of the soul … what then would we say, deprived as we are of these virtues and with nothing to show in addition to this beyond deep indifference? After all, this war admits of no truce, does it? It has no set time for the assault, does it?

1 Corinthians 10:1 — Homily on 1 Corinthians 23

Then he comes to other illustrations again. And as above he alleged the examples of the Apostles and those of common custom and those of the priests, and his own, so also here having set forth those of the Olympic games and those of his own course, he again proceeds to the histories of the Old Testament. And because what he has to say will be somewhat unpleasing he makes his exhortation general, and discourses not only concerning the subject before him, but also generally concerning all the evils among the Corinthians. And in the case of the heathen games, "Know ye not?" saith he: but here, "For I would not, brethren, have you ignorant." Now this he said, implying that they were not very well instructed in these things.

1 Corinthians 10:1-5 — Homily on 1 Corinthians 23

"That our fathers," saith he, "were all under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink; for they drank of a spiritual Rock that followed them: and the Rock was Christ. Howbeit with most of them God was not well pleased." And wherefore saith he these things? To point out that as they were nothing profited by the enjoyment of so great a gift, so neither these by obtaining Baptism and partaking of spiritual Mysteries, except they go on and show forth a life worthy of this grace. Wherefore also he introduces the types both of Baptism and of the Mysteries. But what is, "They were baptized into Moses?" Like as we, on our belief in Christ and His resurrection, are baptized, as being destined in our own persons to partake in the same mysteries; for, "we are baptized," saith he, "for the dead," i.e., for our own bodies; even so they putting confidence in Moses, i.e., having seen him cross first, ventured also themselves into the waters. But because he wishes to bring the Type near the Truth; he speaks it not thus, but uses the terms of the Truth even concerning the Type. Further: this was a symbol of the Font, and that which follows, of the Holy Table. For as thou eatest the Lord's Body, so they the manna: and as thou drinkest the Blood, so they water from a rock. For though they were things of sense which were produced, yet were they spiritually exhibited, not according to the order of nature, but according to the gracious intention of the gift, and together with the body nourished also the soul, leading it unto faith. On this account, you see, touching the food he made no remark, for it was entirely different, not in mode only but in nature also; (for it was manna;) but respecting the drink, since the manner only of the supply was extraordinary and required proof, therefore having said that "they drank the same spiritual drink," he added, "for they drank of a spiritual Rock that followed them," and he subjoined, "and the Rock was Christ." For it was not the nature of the rock which sent forth the water, (such is his meaning,) else would it as well have gushed out before this time: but another sort of Rock, a spiritual One, performed the whole, even Christ who was every where with them and wrought all the wonders. For on this account he said, "that followed them." Perceivest thou the wisdom of Paul, how in both cases he points out Him as the Giver, and thereby brings the Type nigh to the Truth? "For He who set those things before them," saith he, "the same also hath prepared this our Table: and the same Person both brought them through the sea and thee through Baptism; and before them set manna, but before thee His Body and Blood." As touching His gift then, such is the case: now let us observe also what follows, and consider, whether when they showed themselves unworthy of the gift, He spared them. Nay, this thou canst not say. Wherefore also he added, "Howbeit with most of them God was not well-pleased;" although He had honored them with so great honor. Yea, it profited them nothing, but most of them perished. The truth is, they all perished, but that he might not seem to prophesy total destruction to these also, therefore he said, "most of them." And yet they were innumerable, but their number profited them nothing: and these were all so many tokens of love; but not even did this profit them, inasmuch as they did not themselves show forth the fruits of love. Thus, since most men disbelieve the things said of hell, as not being present nor in sight; he alleges the things heretofore done as a proof that God doth punish all who sin, even though He have bestowed innumerable benefits upon them: "for if ye disbelieve the things to come," so he speaks, "yet surely the things that are past ye will not disbelieve." Consider, for example, how great benefits He bestowed on them: from Egypt a…

1 Corinthians 10:5 — Homily on 1 Corinthians 23

"For they were overthrown," saith he, "in the wilderness." Declaring by this word both the sweeping destruction, and the punishments and the vengeance inflicted by God, and that they did not so much as attain to the rewards proposed to them. Neither were they in the land of promise when He did these things unto them, but without and afar somewhere, and wide of that country; He thus visiting them with a double vengeance, both by not permitting them to see the land, and this too though promised unto them, and also by actual severe punishment. And what are these things to us? say you. To thee surely they belong. Wherefore also he adds, "Now these things were figures of us."

1 Corinthians 10:6 — Homily on 1 Corinthians 23

"Now these things were figures of us." For as the gifts are figures, even so are the punishments figures: and as Baptism and the Table were sketched out prophetically, so also by what ensued, the certainty of punishment coming on those who are unworthy of this gift was proclaimed beforehand for our sake that we by these examples might learn soberness. Wherefore also he adds, "To the intent we should not lust after evil things, as they also lusted." For as in the benefits the types went before and the substance followed, such shall be the order also in the punishments. Seest thou how he signifies not only the fact that these shall be punished, but also the degree, more severely than those ancients? For if the one be type, and the other substance, it must needs be that the punishments should as far exceed as the gifts. And see whom he handles first: those who eat in the idol-temples. For having said, "that we should not lust after evil things," which was general, he subjoins that which is particular, implying that each of their sins arose from evil lusting.

1 Corinthians 10:7 — Homily on 1 Corinthians 23

"Neither be ye idolaters, as were some of them; as it is written, 'the people sat down to eat and to drink, and rose up to play.'" Do you hear how he even calls them "idolaters?" here indeed making the declaration, but afterwards bringing the proof. And he assigned the cause too wherefore they ran to those tables; and this was gluttony. Wherefore having said, "to the intent that we should not lust after evil things," and having added, nor "be idolaters," he names the cause of such transgression; and this was gluttony. "For the people sat down," saith he, "to eat and to drink," and he adds the end thereof, "they rose up to play." "For even as they," saith he, "from sensuality passed into idolatry; so there is a fear lest ye also may fall from the one into the other." Do you see how he signifies that these, perfect men forsooth, were more imperfect than the others whom they censured? Not in this respect only, their not bearing with their brethren throughout, but also in that the one sin from ignorance, but the others from gluttony. And from the ruin of the former he reckons the punishment to these, but allows not these to lay upon another the cause of their own sin but pronounces them responsible both for their injury, and for their own.

1 Corinthians 10:8 — Homily on 1 Corinthians 23

"Neither let us commit fornication, as some of them committed." Wherefore doth he here make mention of fornication again, having so largely discoursed concerning it before? It is ever Paul's custom when he brings a charge of many sins, both to set them forth in order and separately to proceed with his proposed topics, and again in his discourses concerning other things to make mention also of the former: which thing God also used to do in the Old Testament, in reference to each several transgression, reminding the Jews of the calf and bringing that sin before them. This then Paul also does here, at the same time both reminding them of that sin, and teaching that the parent of this evil also was luxury and gluttony. Wherefore also he adds, "Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand." And wherefore names he not likewise the punishment for their idolatry? Either because it was clear and more notorious, or because the plague was not so great at that time, as in the matter of Balaam, when they joined themselves to Baalpeor, the Midianitish women appearing in the camp and alluring them to wantonness according to the counsel of Balaam. For that this evil counsel was Balaam's Moses sheweth after this, in the following statement at the end of the Book of Numbers. "Balaam also the son of Beor they slew in the war of Midian with the sword and they brought the spoils. ... And Moses was wroth, and said, Wherefore have ye saved all the women alive? For these were to the children of Israel for a stumbling-block, according to the word of Balaam, to cause them to depart from and despise the word of the Lord for Peor's sake."

1 Corinthians 10:9 — Homily on 1 Corinthians 23

"Neither let us tempt Christ, as some of them also tempted, and perished by serpents." By this he again hints at another charge which he likewise states at the end, blaming them because they contended about signs. And indeed they were destroyed on account of trials, saying, "when will the good things come? when the rewards?" Wherefore also he adds, on this account correcting and alarming them.

1 Corinthians 10:10 — Homily on 1 Corinthians 23

"Neither murmur ye, as some of them murmured, and perished by the destroyer." For what is required is not only to suffer for Christ, but also nobly to bear the things that come on us, and with all gladness: since this is the nature of every crown. Yea, and unless this be so, punishment rather will attend men who take calamity with a bad grace. Wherefore, both the Apostles when they were beaten rejoiced, and Paul gloried in his sufferings.

1 Corinthians 10:11 — Homily on 1 Corinthians 23

"Now all these things happened unto them by way of example; and they were written for our admonition, upon whom the ends of the ages are come." Again he terrifies them speaking of the "ends," and prepares them to expect things greater than had already taken place. "For that we shall suffer punishment is manifest," saith he, "from what hath been said, even to those who disbelieve the statements concerning hell-fire; but that the punishment also will be most severe, is evident, from the more numerous blessings which we have enjoyed, and from the things of which those were but figures. Since, if in the gifts one go beyond the other, it is most evident that so it will be in the punishment likewise." For this cause he both called them types, and said that they were "written for us" and made mention of an "end" that he might remind them of the consummation of all things. For not such will be the penalties then as to admit of a termination and be done away, but the punishment will be eternal; for even as the punishments in this world are ended with the present life, so those in the next continually remain. But when he said, "the ends of the ages," he means nothing else than that the fearful judgment is henceforth nigh at hand.

1 Corinthians 10:12 — Homily on 1 Corinthians 23

"Wherefore let him that thinketh he standeth take heed lest he fall." Again, he casts down their pride who thought highly of their knowledge. For if they who had so great privileges suffered such things; and some for murmuring alone were visited with such punishment, and others for tempting, and neither their multitude moved God to repent, nor their having attained to such things; much more shall it be so in our case, except we be sober. And well said he, "he that thinketh he standeth:" for this is not even standing as one ought to stand, to rely on yourself: for quickly will such an one fall: since they too, had they not been high-minded and self-confident, but of a subdued frame of mind, would not have suffered these things. Whence it is evident, that chiefly pride, and carelessness from which comes gluttony also, are the sources of these evils. Wherefore even though thou stand, yet take heed lest thou fall. For our standing here is not secure standing, no not until we be delivered out of the waves of this present life and have sailed into the tranquil haven. Be not therefore high-minded at thy standing, but guard against thy falling; for if Paul feared who was firmer than all, much more ought we to fear. Now the Apostle's word, as we have seen, was, "Wherefore let him that thinketh he standeth take heed lest he fall;" but we cannot say even this; all of us, so to speak, having fallen, and lying prostrate on the ground. For to whom am I to say this? To him that committeth extortion every day? Nay, he lies prostrate with a mighty fall. To the fornicator? He too is cast down to the ground. To the drunkard? He also is fallen, and knoweth not even that he is fallen. So that it is not the season for this word, but for that saying of the prophet which he spake even to the Jews, "He that falleth, doth he not rise again?" For all are fallen, and to rise again they have no mind. So that our exhortation is not concerning the not falling, but concerning the ability of them that are fallen to arise. Let us rise again then, late though it be, beloved, let us rise again, and let us stand nobly.

1 Corinthians 10:13 — Homily on 1 Corinthians 24

Thus, because he terrified them greatly, relating the ancient examples, and threw them into an agony, saying, "Let him that thinketh he standeth take heed lest he fall;" though they had borne many temptations, and had exercised themselves many times therein; for "I was with you," saith he, "in weakness, and in fear, and in much trembling:" lest they should say, "Why terrify and alarm us? we are not unexercised in these troubles, for we have been both driven and persecuted, and many and continual dangers have we endured:" repressing again their pride, he says, "there hath no temptation taken you but such as man can bear," i.e., small, brief, moderate. For he uses the expression "man can bear," in respect of what is small; as when he says, "I speak after the manner of men because of the infirmity of your flesh." "Think not then great things," saith he, "as though ye had overcome the storm. For never have ye seen a danger threatening death nor a temptation intending slaughter:" which also he said to the Hebrews, "ye have not yet resisted unto blood, striving against sin." Then, because he terrified them, see how again he raises them up, at the same time recommending moderation; in the words, "God is faithful, Who will not suffer you to be tempted above that ye are able." There are therefore temptations which we are not able to bear. And what are these? All, so to speak. For the ability lies in God's gracious influence; a power which we draw down by our own will. Wherefore that thou mayest know and see that not only those which exceed our power, but not even these which are "common to man" is it possible without assistance from God easily to bear, he added, "But will with the temptation also make the way of escape, that ye may be able to endure it." For, saith he, not even those moderate temptations, as I was remarking, may we bear by our own power: but even in them we require aid from Him in our warfare that we may pass through them, and until we have passed, bear them. For He gives patience and brings on a speedy release; so that in this way also the temptation becomes bearable. This he covertly intimates, saying, "will also make the way of escape, that ye may be able to bear it:" and all things he refers to Him.

1 Corinthians 10:14 — Homily on 1 Corinthians 24

"Wherefore, my brethren, flee from idolatry." Again he courts them by the name of kindred, and urges them to be rid of this sin with all speed. For he did not say, simply, depart, but "flee;" and he calls the matter "idolatry," and no longer bids them quit it merely on account of the injury to their neighbor, but signifies that the very thing of itself is sufficient to bring a great destruction.

1 Corinthians 10:15 — Homily on 1 Corinthians 24

"I speak as to wise men: judge ye what I say." Because he hath cried out aloud and heightened the accusation, calling it idolatry; that he might not seem to exasperate them and to make his speech disgusting, in what follows he refers the decision to them, and sets his judges down on their tribunal with an encomium. "For I speak as to wise men," saith he: which is the mark of one very confident of his own rights, that he should make the accused himself the judge of his allegations. Thus also he more elevates the hearer, when he discourses not as commanding nor as laying down the law, but as advising with them and as actually pleading before them. For with the Jews, as more foolishly and childishly disposed, God did not so discourse, nor did He in every instance acquaint them with the reasons of the commands, but merely enjoined them; but here, because we have the privilege of great liberty, we are even admitted to be counsellors. And he discourses as with friends, and says, "I need no other judges, do ye yourselves pass this sentence upon me, I take you for arbiters."

1 Corinthians 10:16 — Homily on 1 Corinthians 24

"The cup of blessing which we bless, is it not a communion of the Blood of Christ?" What sayest thou, O blessed Paul? When thou wouldest appeal to the hearer's reverence, when thou art making mention of awful mysteries, dost thou give the title of "cup of blessing" to that fearful and most tremendous cup? "Yea," saith he; "and no mean title is that which was spoken. For when I call it 'blessing,' I mean thanksgiving, and when I call it thanksgiving I unfold all the treasure of God's goodness, and call to mind those mighty gifts." Since we too, recounting over the cup the unspeakable mercies of God and all that we have been made partakers of, so draw near to Him, and communicate; giving Him thanks that He hath delivered from error the whole race of mankind; that being afar off, He made them nigh; that when they had no hope and were without God in the world, He constituted them His own brethren and fellow-heirs. For these and all such things, giving thanks, thus we approach. "How then are not your doings inconsistent," saith he, "O ye Corinthians; blessing God for delivering you from idols, yet running again to their tables?" "The cup of blessing which we bless, is it not a communion of the Blood of Christ?" Very persuasively spake he, and awfully. For what he says is this: "This which is in the cup is that which flowed from His side, and of that do we partake." But he called it a cup of blessing, because holding it in our hands, we so exalt Him in our hymn, wondering, astonished at His unspeakable gift, blessing Him, among other things, for the pouring out of this self-same draught that we might not abide in error: and not only for the pouring it out, but also for the imparting thereof to us all. "Wherefore if thou desire blood," saith He, "redden not the altar of idols with the slaughter of brute beasts, but My altar with My blood." Tell me, What can be more tremendous than this? What more tenderly kind? This also lovers do. When they see those whom they love desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this liberality in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because they were in an imperfect state, the blood which they used to offer to idols He Himself submitted to receive, that He might separate them from those idols; which very thing again was a proof of His unspeakable affection: but here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself. "The bread which we break, is it not a communion of the Body of Christ?" Wherefore said he not, the participation? Because he intended to express something more and to point out how close was the union: in that we communicate not only by participating and partaking, but also by being united. For as that body is united to Christ, so also are we united to him by this bread. But why adds he also, "which we break?" For although in the Eucharist one may see this done, yet on the cross not so, but the very contrary. For, "A bone of Him," saith one, "shall not be broken." But that which He suffered not on the cross, this He suffers in the oblation for thy sake, and submits to be broken, that he may fill all men. Further, because he said, "a communion of the Body," and that which communicates is another thing from that whereof it communicates; even this which seemeth to be but a small difference, he took away. For having said, "a communion of the Body," he sought again to express something nearer.

1 Corinthians 10:17 — Homily on 1 Corinthians 24

"For we, who are many, are one bread, one body." "For why speak I of communion?" saith he, "we are that self-same body." For what is the bread? The Body of Christ. And what do they become who partake of it? The Body of Christ: not many bodies, but one body. For as the bread consisting of many grains is made one, so that the grains no where appear; they exist indeed, but their difference is not seen by reason of their conjunction; so are we conjoined both with each other and with Christ: there not being one body for thee, and another for thy neighbor to be nourished by, but the very same for all. Wherefore also he adds, "For we all partake of the one bread." Now if we are all nourished of the same and all become the same, why do we not also show forth the same love, and become also in this respect one? For this was the old way too in the time of our forefathers: "for the multitude of them that believed," saith the text, "were of one heart and soul." Not so, however, now, but altogether the reverse. Many and various are the contests betwixt all, and worse than wild beasts are we affected towards each other's members. And Christ indeed made thee so far remote, one with himself: but thou dost not deign to be united even to thy brother with due exactness, but separatest thyself, having had the privilege of so great love and life from the Lord. For he gave not simply even His own body; but because the former nature of the flesh which was framed out of earth, had first become deadened by sin and destitute of life; He brought in, as one may say, another sort of dough and leaven, His own flesh, by nature indeed the same, but free from sin and full of life; and gave to all to partake thereof, that being nourished by this and laying aside the old dead material, we might be blended together unto that which is living and eternal, by means of this table.

1 Corinthians 10:18 — Homily on 1 Corinthians 24

"Behold Israel after the flesh: have not they which eat the sacrifices communion with the altar?" Again, from the old covenant he leads them unto this point also. For because they were far beneath the greatness of the things which had been spoken, he persuades them both from former things and from those to which they were accustomed. And he says well, "according to the flesh," as though they themselves were according to the Spirit. And what he says is of this nature: "even from persons of the grossest sort ye may be instructed that they who eat the sacrifices, have communion with the altar." Dost thou see how he intimates that they who seemed to be perfect have not perfect knowledge, if they know not even this, that the result of these sacrifices to many oftentimes is a certain communion and friendship with devils, the practice drawing them on by degrees? For if among men the fellowship of salt and the table becomes an occasion and token of friendship, it is possible that this may happen also in the case of devils. But do thou, I pray, consider, how with regard to the Jews he said not, "they are partakers with God," but, "they have communion with the altar;" for what was placed thereon was burnt: but in respect to the Body of Christ, not so. But how? It is "a Communion of the Lord's Body." For not with the altar, but with Christ Himself, do we have communion.

1 Corinthians 10:19 — Homily on 1 Corinthians 24

But having said that they have "communion with the altar," afterwards fearing lest he should seem to discourse as if the idols had any power and could do some injury, see again how he overthrows them, saying, "What say I then? That an idol is any thing? or that a thing sacrificed to idols is any thing?" As if he had said, "Now these things I affirm, and try to withdraw you from the idols, not as though they could do any injury or had any power: for an idol is nothing; but I wish you to despise them." "And if thou wilt have us despise them," saith one, "wherefore dost thou carefully withdraw us from them?" Because they are not offered to thy Lord.

1 Corinthians 10:20 — Homily on 1 Corinthians 24

"For that which the Gentiles sacrifice," saith he, "they sacrifice to demons, and not to God." Do not then run to the contrary things. For neither if thou wert a king's son, and having the privilege of thy father's table, shouldest leave it and choose to partake of the table of the condemned and the prisoners in the dungeon, would thy father permit it, but with great vehemence he would withdraw thee; not as though the table could harm thee, but because it disgraces thy nobility and the royal table. For verily these too are servants who have offended; dishonored, condemned, prisoners reserved for intolerable punishment, accountable for ten thousand crimes. How then art thou not ashamed to imitate the gluttonous and vulgar crew, in that when these condemned persons set out a table, thou runnest thither and partakest of the viands? Here is the cause why I seek to withdraw thee. For the intention of the sacrificers, and the person of the receivers, maketh the things set before thee unclean. "And I would not that ye should have communion with demons." Perceivest thou the kindness of a careful father? Perceivest thou also the very word, what force it hath to express his feeling? "For it is my wish," saith he, "that you have nothing in common with them."

1 Corinthians 10:21 — Homily on 1 Corinthians 24

Next, because he brought in the saying by way of exhortation, lest any of the grosser sort should make light of it as having license, because he said, "I would not," and, "judge ye;" he positively affirms in what follows and lays down the law, saying, "Ye cannot drink the cup of the Lord, and the cup of demons: ye cannot partake of the Lord's table, and of the table of demons." And he contents himself with the mere terms, for the purpose of keeping them away.

1 Corinthians 10:22 — Homily on 1 Corinthians 24

Then, speaking also to their sense of shame, "Do we provoke the Lord to jealousy? are we stronger than He?" i.e., "Are we tempting Him, whether He is able to punish us, and irritating Him by going over to the adversaries and taking our stand with His enemies?" And this he said, reminding them of an ancient history and of their fathers' transgression. Wherefore also he makes use of this expression, which Moses likewise of old used against the Jews, accusing them of idolatry in the person of God. "For they," saith He, "moved Me to jealousy with that which is not God; they provoked Me to anger with their idols." "Are we stronger than He?" Dost thou see how terribly, how awfully he rebukes them, thoroughly shaking their very nerves, and by his way of reducing them to an absurdity, touching them to the quick and bringing down their pride? "Well, but why," some one will say, "did he not set down these things at first, which would be most effectual to withdraw them?" Because it is his custom to prove his point by many particulars, and to place the strongest last, and to prevail by proving more than was necessary. On this account then, he began from the lesser topics, and so made his way to that which is the sum of all evils: since thus that last point also became more easily admitted, their mind having been smoothed down by the things said before.

1 Corinthians 10:23-24 — Homily on 1 Corinthians 24

"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but each his neighbor's good." Seest thou his exact wisdom? Because it was likely that they might say, "I am perfect and master of myself, and it does me no harm to partake of what is set before me;" "Even so," saith he, "perfect thou art and master of thyself; do not however look to this, but whether the result involve not injury, nay subversion." For both these he mentioned, saying, "All things are not expedient, all things edify not;" and using the former with reference to one's self, the latter, to one's brother: since the clause, "are not expedient," is a covert intimation of the ruin of the person to whom he speaks; but the clause, "edify not," of the stumbling block to the brother. Wherefore also he adds, "Let no man seek his own;" which he every where through the whole Epistle insists upon and in that to the Romans; when he says, "For even Christ pleased not Himself:" and again, "Even as I please all men in all things, not seeking mine own profit." And again in this place; he does not, however, fully work it out here. That is, since in what had gone before he had established it at length, and shown that he no where "seeks his own," but both "to the Jews became as a Jew and to them that are without law as without law," and used not his own "liberty" and "right" at random, but to the profit of all, serving all; he here broke off, content with a few words, by these few guiding them to the remembrance of all which had been said.

1 Corinthians 10:25 — Homily on 1 Corinthians 25

Having said that "they could not drink the cup of the Lord and the cup of the devils," and having once for all led them away from those tables, by Jewish examples, by human reasonings, by the tremendous Mysteries, by the rites solemnized among the idols; and having filled them with great fear; that he might not by this fear drive again to another extreme, and they be forced, exercising a greater scrupulosity than was necessary, to feel alarm, lest possibly even without their knowledge there might come in some such thing either from the market or from some other quarter; to release them from this strait, he saith, "Whatsoever is sold in the shambles, eat, asking no question." "For," saith he, "if thou eat in ignorance and not knowingly, thou art not subject to the punishment: it being thenceforth a matter not of greediness, but of ignorance." Nor doth he free the man only from this anxiety, but also from another, establishing them in thorough security and liberty. For he cloth not even suffer them to "question;" i.e., to search and enquire, whether it be an idol-sacrifice or no such thing; but simply to eat every thing which comes from the market, not even acquainting one's self with so much as this, what it is that is act before us. So that even he that eateth, if in ignorance, may be rid of anxiety. For such is the nature of those things which are not in their essence evil, but through the man's intention make him unclean. Wherefore he saith, "asking no question."

1 Corinthians 10:26 — Homily on 1 Corinthians 25

"For to the Lord belongeth the earth and the fulness thereof." Not to the devils. Now if the earth and the fruits and the beasts be all His, nothing is unclean: but it becomes unclean otherwise, from our intention and our disobedience. Wherefore he not only gave permission, but also...

1 Corinthians 10:27 — Homily on 1 Corinthians 25

"If one of them that believe not biddeth you," saith he, "to a feast, and you are disposed to go; whatsoever is set before you, eat, asking no question for conscience sake." See again his moderation. For he did not command and make a law that they should withdraw themselves, yet neither did he forbid it. And again, should they depart, he frees them from all suspicion. Now what may be the account of this? That so great curiousness might not seem to arise from any fear and cowardice. For he who makes scrupulous enquiry doth so as being in dread: but he who, on hearing the fact, abstains, abstains as out of contempt and hatred and aversion. Wherefore Paul, purposing to establish both points, saith, "Whatsoever is set before you, eat."

1 Corinthians 10:28 — Homily on 1 Corinthians 25

"But if any man say unto you, This hath been offered in sacrifice unto idols; eat not, for his sake that showed it." Thus it is not at all for any power that they have but as accursed, that he bids abstain from them. Neither then, as though they could injure you, fly from them, (for they have no strength;) nor yet, because they have no strength, indifferently partake: for it is the table of beings hostile and degraded. Wherefore he said, "eat not for his sake that showed it, and for conscience sake. For the earth is the Lord's and the fulness thereof." Seest thou how both when he bids them eat and when they must abstain, he brings forward the same testimony? "For I do not forbid," saith he, "for this cause as though they belonged to others: ("for the earth is the Lord's:") but for the reason I mentioned, for conscience sake; i.e., that it may not be injured." Ought one therefore to inquire scrupulously? "Nay" saith he "for I said not thy conscience, but his. For I have already said, 'for his sake that showed it.'" And again, v. 29, "Conscience, I say, not thine own, but the other's."

1 Corinthians 10:29 — Homily on 1 Corinthians 25

"Conscience, I say, not thine own, but the other's." But perhaps some one may say, "The brethren indeed, as is natural, thou sparest, and dost not suffer us to taste for their sakes, lest their conscience being weak might be emboldened to eat the idol sacrifices. But if it be some heathen, what is this man to thee? Was it not thine own word, 'What have I to do with judging them that are without?' Wherefore then dost thou on the contrary care for them?" "Not for him is my care," he replies, "but in this case also for thee." To which effect also he adds, "For why is my liberty judged by another conscience?" meaning by "liberty," that which is left without caution or prohibition. For this is liberty, freed from Jewish bondage. And what he means is this: "God hath made me free and above all reach of injury, but the Gentile knoweth not how to judge of my rule of life, nor to see into the liberality of my Master, but will condemn and say to himself, Christianity is a fable; they abstain from the idols, they shun demons, and yet cleave to the things offered to them: great is their gluttony." "And what then?" it may be said. "What harm is it to us, should he judge us unfairly?" But how much better to give him no room to judge at all! For if thou abstain, he will not even say this. "How," say you, "will he not say it? For when he seeth me not making these inquiries, either in the shambles or in the banquet; what should hinder him from using this language and condemning me, as one who partakes without discrimination?" It is not so at all. For thou partakest, not as of idol-sacrifices, but as of things clean. And if thou makest no nice enquiry, it is that thou mayest signify that thou fearest not the things set before thee; this being the reason why, whether thou enterest a house of Gentiles or goest into the market, I suffer thee not to ask questions; viz. lest thou become timid and perplexed, and occasion thyself needless trouble.

1 Corinthians 10:30 — Homily on 1 Corinthians 25

"If I by grace partake, why am I evil spoken of for that for which I give thanks?" "Of what dost thou 'by grace partake?' tell me." Of the gifts of God. For His grace is so great, as to render my soul unstained and above all pollution. For as the sun sending down his beams upon many spots of pollution, withdraws them again pure; so likewise and much more, we, living in the midst of the world remain pure, if we will, by how much the power we have is even greater than his. "Why then abstain?" say you. Not as though I should become unclean, far from it; but for my brother's sake, and that I may not become a partaker with devils, and that I may not be judged by the unbeliever. For in this case it is no longer now the nature of the thing, but the disobedience and the friendship with devils which maketh me unclean, and the purpose of heart worketh the pollution. But what is, "why am I evil spoken of for that for which I give thanks?" "I, for my part" saith he "give thanks to God that He hath thus set me on high, and above the low estate of the Jews, so that from no quarter am I injured. But the Gentiles not knowing my high rule of life will suspect the contrary, and will say, 'Here are Christians indulging a taste for our customs; they are a kind of hypocrites, abusing the demons and loathing them, yet running to their tables; than which what can be more senseless? We conclude that not for truth's sake, but through ambition and love of power they have betaken themselves to this doctrine.' What folly then would it be that in respect of those things whereby I have been so benefited as even to give solemn thanks, in respect of these I should become the cause of evil-speaking?" "But these things, even as it is," say you, "will the Gentile allege, when he seeth me not making enquiry." In no wise. For all things are not full of idol-sacrifices so that he should suspect this: nor dost thou thyself taste of them as idol-sacrifices. But not then scrupulous overmuch, nor again, on the other hand, when any say that it is an idol-sacrifice, do thou partake. For Christ gave thee grace and set thee on high and above all injury from that quarter, not that thou mightest be evil spoken of, nor that the circumstance which hath been such a gain to thee as to be matter of special thanksgiving, should so injure others as to make them even blaspheme. "Nay, why," saith he, "do I not say to the Gentile, 'I eat, I am no wise injured, and I do not this as one in friendship with the demons'?" Because thou canst not persuade him, even though thou shouldest say it ten thousand times: weak as he is and hostile. For if thy brother hath not yet been persuaded by thee, much less the enemy and the Gentile. If he is possessed by his consciousness of the idol-sacrifice, much more the unbeliever. And besides, what occasion have we for so great trouble?

1 Corinthians 10:31 — Homily on 1 Corinthians 25

"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." Perceivest thou how from the subject before him, he carried out the exhortation to what was general, giving us one, the most excellent of all aims, that God in all things should be glorified? "What then? whereas we have known Christ and give thanks, while they blaspheme, shall we therefore abandon this custom also?" Far from it. For the thing is not the same. For in the one case, great is our gain from bearing the reproach; but in the other, there will be no advantage. Wherefore also he said before, "for neither if we eat, are we the better; nor if we eat not, are we the worse." And besides this too he showed that the thing was to be avoided, so that even on another ground ought they to be abstained from, not on this account only but also for the other reasons which he assigned.

1 Corinthians 10:31 — BAPTISMAL INSTRUCTIONS 6.10

Let all the things which you undertake and accomplish have this root and foundation, namely, that they tend to the glory of God.… When Paul said "If you do anything" ["whatever you do"], he has enclosed our whole existence in a single word, desiring that we never perform any act of virtue with an eye to human glory.

1 Corinthians 10:32 — Homily on 1 Corinthians 25

"Give no occasion of stumbling, either to Jews, or to Greeks, or to the Church of God:" i.e., give no handle to anyone: since in the case supposed, both thy brother is offended, and the Jew will the more hate and condemn thee, and the Gentile in like manner deride thee even as a gluttonous man and a hypocrite. Not only, however, should the brethren receive no hurt from us, but to the utmost of our power not even those that are without. For if we are "light," and "leaven," and "luminaries," and "salt," we ought to enlighten, not to darken; to bind, not to loosen; to draw to ourselves the unbelievers, not to drive them away. Why then puttest thou to flight those whom thou oughtest to draw to thee? Since even Gentiles are hurt, when they see us reverting to such things: for they know not our mind nor that our Soul hath come to be above all pollution of sense. And the Jews too, and the weaker brethren, will suffer the same. Seest thou how many reasons he hath assigned for which we ought to abstain from the idol-sacrifices? Because of their unprofitableness, because of their needlessness, because of the injury to our brother, because of the evil-speaking of the Jew, because of the reviling of the Gentile, because we ought not to be partakers with demons, because the thing is a kind of idolatry.

1 Corinthians 10:33 — Homily on 1 Corinthians 25

Further, because he had said, "give no occasion of stumbling," and he made them responsible for the injury done, both to the Gentiles and to the Jews; and the saying was grievous; see how he renders it acceptable and light, putting himself forward, and saying, "Even as I also please all men in all things, not seeking mine own profit, but the profit of the many, that they may be saved." "Be ye imitators of me, even as I also am of Christ." This is a rule of the most perfect Christianity, this is a landmark exactly laid down, this is the point that stands highest of all; viz. the seeking those things which are for the common profit: which also Paul himself declared, by adding, "even as I also am of Christ." For nothing can so make a man an imitator of Christ as caring for his neighbors. Nay, though thou shouldest fast, though thou shouldest lie upon the ground, and even strangle thyself, but take no thought for thy neighbor; thou hast wrought nothing great, but still standest far from this Image, while so doing. However, in the case before us, even the very thing itself is naturally useful, viz; the abstaining from idol-sacrifices. But "I," saith he, "have done many of those things which were unprofitable also: e.g., when I used circumcision, when I offered sacrifice; for these, were any one to examine them in themselves, rather destroy those that follow after them and cause them to fall from salvation: nevertheless, I submitted even to these on account of the advantage therefrom: but here is no such thing. For in that case, except there accrue a certain benefit and except they be done for others' sake, then the thing becomes injurious: but in this, though there be none made to stumble, even so ought one to abstain from the things forbidden. But not only to things hurtful have I submitted, but also to things toilsome. For, "I robbed other Churches," saith he, "taking wages of them; and when it was lawful to eat and not to work, I sought not this, but chose to perish of hunger rather than offend another." This is why he says, "I please all men in all things." "Though it be against the law, though it be laborious and hazardous, which is to be done, I endure all for the profit of others. So then, being above all in perfection, he became beneath all in condescension."

1 Corinthians 11:1 — Homily on 1 Corinthians 25

"Be ye imitators of me, even as I also am of Christ." This is a rule of the most perfect Christianity, this is a landmark exactly laid down, this is the point that stands highest of all; viz. the seeking those things which are for the common profit: which also Paul himself declared, by adding, "even as I also am of Christ." For nothing can so make a man an imitator of Christ as caring for his neighbors. Nay, though thou shouldest fast, though thou shouldest lie upon the ground, and even strangle thyself, but take no thought for thy neighbor; thou hast wrought nothing great, but still standest far from this Image, while so doing. However, in the case before us, even the very thing itself is naturally useful, viz; the abstaining from idol-sacrifices. But "I," saith he, "have done many of those things which were unprofitable also: e.g., when I used circumcision, when I offered sacrifice; for these, were any one to examine them in themselves, rather destroy those that follow after them and cause them to fall from salvation: nevertheless, I submitted even to these on account of the advantage therefrom: but here is no such thing. For in that case, except there accrue a certain benefit and except they be done for others' sake, then the thing becomes injurious: but in this, though there be none made to stumble, even so ought one to abstain from the things forbidden. But not only to things hurtful have I submitted, but also to things toilsome. For, "I robbed other Churches," saith he, "taking wages of them; and when it was lawful to eat and not to work, I sought not this, but chose to perish of hunger rather than offend another." This is why he says, "I please all men in all things." "Though it be against the law, though it be laborious and hazardous, which is to be done, I endure all for the profit of others. So then, being above all in perfection, he became beneath all in condescension."

1 Corinthians 11:2 — Homily on 1 Corinthians 26

Having finished therefore all the discourses concerning all these things, he next proceeds also to another accusation. And what was this? Their women used both to pray and prophesy unveiled and with their head bare, (for then women also used to prophesy;) but the men went so far as to wear long hair as having spent their time in philosophy, and covered their heads when praying and prophesying, each of which was a Grecian custom. Since then he had already admonished them concerning these things when present, and some perhaps listened to him and others disobeyed; therefore in his letter also again, he foments the place, like a physician, by his mode of addressing them, and so corrects the offence. For that he had heretofore admonished them in person is evident from what he begins with. Why else, having said nothing of this matter any where in the Epistle before, but passing on from other accusations, doth he straightway say, "Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you?" Thou seest that some obeyed, whom he praises; and others disobeyed, whom he corrects by what comes afterwards, saying, "Now if any man seem to be contentious, we have no such custom." For if after some had done well but others disobeyed, he had included all in his accusation, he would both have made the one sort bolder, and have caused the others to become more remiss; whereas now by praising and approving the one, and rebuking the other, he both refreshes the one more effectually, and causes the other to shrink before him. For the accusation even by itself was such as might well wound them; but now that it takes place in contrast with others who have done well and are praised, it comes with a sharper sting. However, for the present he begins not with accusation, but with encomiums and great encomiums, saying, "Now I praise you that ye remember me in all things." For such is the character of Paul; though it be but for small matters he weaves a web of high praise; nor is it for flattery that he doth so: far from it; how could he so act to whom neither money was desirable, nor glory, nor any other such thing? but for their salvation he orders all his proceedings. And this is why he amplifies the encomium, saying, "Now I praise you that ye remember me in all things." "That ye remember me in all things, and hold fast the traditions, even as I delivered them to you." It appears then that he used at that time to deliver many things also not in writing, which he shows too in many other places. But at that time he only delivered them, whereas now he adds an explanation of their reason: thus both rendering the one sort, the obedient, more steadfast, and pulling down the others' pride, who oppose themselves.

1 Corinthians 11:3 — Homily on 1 Corinthians 26

"But I would have ye know, that the head of every man is Christ; and the head of every woman is the man; and the head of Christ is God." This is his account of the reason of the thing, and he states it to make the weaker more attentive. He indeed that is faithful, as he ought to be, and steadfast, doth not require any reason or cause of those things which are commanded him, but is content with the ordinance alone. But he that is weaker, when he also learns the cause, then both retains what is said with more care and obeys with much readiness. Wherefore neither did he state the cause until he saw the commandment transgressed. What then is the cause? "The head of every man is Christ." Is He then Head of the Gentile also? In no wise. For if "we are the Body of Christ, and severally members thereof," and in this way He is our head, He cannot be the head of them who are not in the Body and rank not among the members. So that when he says, "of every man," one must understand it of the believer. Perceivest thou how every where he appeals to the hearer's shame by arguing from on high? Thus both when he was discoursing on love, and when on humility, and when on alms-giving, it was from thence that he drew his examples. "But the head of the woman is the man; and the head of Christ is God." Here the heretics rush upon us with a certain declaration of inferiority, which out of these words they contrive against the Son. But they stumble against themselves. For if "the man be the head of the woman," and the head be of the same substance with the body, and "the head of Christ is God," the Son is of the same substance with the Father. "Nay," say they, "it is not His being of another substance which we intend to show from hence, but that He is under subjection." What then are we to say to this? In the first place, when any thing lowly is said of him conjoined as He is with the Flesh, there is no disparagement of the Godhead in what is said, the Economy admitting the expression. However, tell me how thou intendest to prove this from the passage? "Why, as the man governs the wife, saith he, "so also the Father, Christ." Therefore also as Christ governs the man, so likewise the Father, the Son. "For the head of every man," we read, "is Christ." And who could ever admit this? For if the superiority of the Son compared with us, be the measure of the Fathers' compared with the Son, consider to what meanness thou wilt bring Him. So that we must not try all things by like measure in respect of ourselves and of God, though the language used concerning them be similar; but we must assign to God a certain appropriate excellency, and so great as belongs to God. For should they not grant this, many absurdities will follow. As thus; "the head of Christ is God:" and, "Christ is the head of the man, and he of the woman." Therefore if we choose to take the term, "head," in the like sense in all the clauses, the Son will be as far removed from the Father as we are from Him. Nay, and the woman will be as far removed from us as we are from the Word of God. And what the Son is to the Father, this both we are to the Son and the woman again to the man. And who will endure this? But dost thou understand the term "head" differently in the case of the man and the woman, from what thou dost in the case of Christ? Therefore in the case of the Father and the Son, must we understand it differently also. "How understand it differently?" saith the objector. According to the occasion. For had Paul meant to speak of rule and subjection, as thou sayest, he would not have brought forward the instance of a wife, but rather of a slave and a master. For what if the wife be under subjection to us? it is as a wife, as free, as equal in honor. And the Son also, though He did become obedient to the Father, it was as the Son of God, it was as God. For as the obedience of the Son to the Father is greater than we find in men towards the authors of their being, so also His liberty is g…

1 Corinthians 11:4-5 — Homily on 1 Corinthians 26

Thus much in answer to the heretics: but we must also orderly go over the whole passage. For perhaps some one might here have doubt also, questioning with himself, what sort of a crime it was for the woman to be uncovered, or the man covered? What sort of crime it is, learn now from hence. Symbols many and diverse have been given both to man and woman; to him of rule, to her of subjection: and among them this also, that she should be covered, while he hath his head bare. If now these be symbols, you see that both err when they disturb the proper order, and transgress the disposition of God, and their own proper limits, both the man falling into the woman's inferiority, and the woman rising up against the man by her outward habiliments. For if exchange of garments be not lawful, so that neither she should be clad with a cloak, nor he with a mantle or a veil: ("for the woman," saith He, "shall not wear that which pertaineth to a man, neither shall a man put on a woman's garments:") much more is it unseemly for these things to be interchanged. For the former indeed were ordained by men, even although God afterwards ratified them: but this by nature, I mean the being covered or uncovered. But when I say Nature, I mean God. For He it is Who created Nature. When therefore thou overturnest these boundaries, see how great injuries ensue. And tell me not this, that the error is but small. For first, it is great even of itself: being as it is disobedience. Next, though it were small, it became great because of the greatness of the things whereof it is a sign. However, that it is a great matter, is evident from its ministering so effectually to good order among mankind, the governor and the governed being regularly kept in their several places by it. So that he who transgresseth disturbs all things, and betrays the gifts of God, and casts to the ground the honor bestowed on him from above; not however the man only, but also the woman. For to her also it is the greatest of honors to preserve her own rank; as indeed of disgraces, the behavior of a rebel. Wherefore he laid it down concerning both, thus saying, "Every man praying or prophesying having his head covered, dishonoreth his head. But every woman praying or prophesying with her head unveiled. dishonoreth her head." For there were, as I said, both men who prophesied and women who had this gift at that time, as the daughters of Philip, as others before them and after them: concerning whom also the prophet spake of old: "your sons shall prophesy, and your daughters shall see visions." Well then: the man he compelleth not to be always uncovered, but only when he prays. "For every man," saith he, "praying or prophesying, having his head covered, dishonoreth his head." But the woman he commands to be at all times covered. Wherefore also having said, "Every woman that prayeth or prophesieth with her head unveiled, dishonoreth her head," he stayed not at this point only, but also proceeded to say, "for it is one and the same thing as if she were shaven." But if to be shaven is always dishonorable, it is plain too that being uncovered is always a reproach. And not even with this only was he content, but added again, saying, "The woman ought to have a sign of authority on her head, because of the angels." He signifies that not at the time of prayer only but also continually, she ought to be covered. But with regard to the man, it is no longer about covering but about wearing long hair, that he so forms his discourse. To be covered he then only forbids, when a man is praying; but the wearing long hair he discourages at all times. Wherefore, as touching the woman, he said, "But if she be not veiled, let her also be shorn;" so likewise touching the man, "If he have long hair, it is a dishonor unto him." He said not, "if he be covered" but, "if he have long hair." Wherefore also he said at the beginning, "Every man praying or prophesying, having any thing on his head, dishonoreth his head…

1 Corinthians 11:6 — Homily on 1 Corinthians 26

"But if a woman is not veiled, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be veiled." Thus, in the beginning he simply requires that the head be not bare: but as he proceeds he intimates both the continuance of the rule, saying, "for it is one and the same thing as if she were shaven," and the keeping of it with all care and diligence. For he said not merely covered, but "covered over," meaning that she be carefully wrapped up on every side. And by reducing it to an absurdity, he appeals to their shame, saying by way of severe reprimand, "but if she be not covered, let her also be shorn." As if he had said, "If thou cast away the covering appointed by the law of God, cast away likewise that appointed by nature." But if any say, "Nay, how can this be a shame to the woman, if she mount up to the glory of the man?" we might make this answer; "She doth not mount up, but rather falls from her own proper honor." Since not to abide within our own limits and the laws ordained of God, but to go beyond, is not an addition but a diminution. For as he that desireth other men's goods and seizeth what is not his own, hath not gained any thing more, but is diminished, having lost even that which he had, (which kind of thing also happened in paradise:) so likewise the woman acquireth not the man's dignity, but loseth even the woman's decency which she had. And not from hence only is her shame and reproach, but also on account of her covetousness. Having taken then what was confessedly shameful, and having said, "but if it be a shame for a woman to be shorn or shaven," he states in what follows his own conclusion, saying, "let her be covered." And he said not, "let her have long hair," but, "let her be covered," ordaining both these to be one, and establishing them both ways, from what was customary and from their contraries: in that he both affirms the covering and the hair to be one, and also that she again who is shaven is the same with her whose head is bare. "For it is one and the same thing," saith he, "as if she were shaven." But if any say, "And how is it one, if this woman have the covering of nature, but the other who is shaven have not even this?" we answer, that as far as her will goes, she threw that off likewise by having the head bare. And if it be not bare of tresses, that is nature's doing, not her own. So that as she who is shaven hath her head bare, so this woman in like manner. For this cause He left it to nature to provide her with a covering, that even of it she might learn this lesson and veil herself.

1 Corinthians 11:7 — Homily on 1 Corinthians 26

Then he states also a cause, as one discoursing with those who are free: a thing which in many places I have remarked. What then is the cause? "For a man indeed ought not to have his head veiled, forasmuch as he is the image and glory of God." This is again another cause. "Not only," so he speaks, "because he hath Christ to be His Head ought he not to cover the head, but because also he rules over the woman." For the ruler when he comes before the king ought to have the symbol of his rule. As therefore no ruler without military girdle and cloak, would venture to appear before him that hath the diadem: so neither do thou without the symbols of thy rule, (one of which is the not being covered,) pray before God, lest thou insult both thyself and Him that hath honored thee. And the same thing likewise one may say regarding the woman. For to her also is it a reproach, the not having the symbols of her subjection. "But the woman is the glory of the man." Therefore the rule of the man is natural.

1 Corinthians 11:8-9 — Homily on 1 Corinthians 26

Then, having affirmed his point, he states again other reasons and causes also, leading thee to the first creation, and saying thus: "For the man is not of the woman, but the woman of the man." But if to be of any one, is a glory to him of whom one is, much more the being an image of him. "For neither was the man created for the woman, but the woman for the man." This is again a second superiority, nay, rather also a third, and a fourth, the first being, that Christ is the head of us, and we of the woman; a second, that we are the glory of God, but the woman of us; a third, that we are not of the woman, but she of us; a fourth, that we are not for her, but she for us.

1 Corinthians 11:10 — Homily on 1 Corinthians 26

"For this cause ought the woman to have a sign of authority on her head" "For this cause:" what cause, tell me? "For all these which have been mentioned," saith he; or rather not for these only, but also "because of the angels." "For although thou despise thine husband," saith he, "yet reverence the angels." It follows that being covered is a mark of subjection and authority. For it induces her to look down and be ashamed and preserve entire her proper virtue. For the virtue and honor of the governed is to abide in his obedience. Again: the man is not compelled to do this; for he is the image of his Lord: but the woman is; and that reasonably. Consider then the excess of the transgression when being honored with so high a prerogative, thou puttest thyself to shame, seizing the woman's dress. And thou doest the same as if having received a diadem, thou shouldest cast the diadem from thy head, and instead of it take a slave's garment.

1 Corinthians 11:11-12 — Homily on 1 Corinthians 26

"Nevertheless, neither is the man without the woman, nor the woman without the man, in the Lord." Thus, because he had given great superiority to the man, having said that the woman is of him and for him and under him; that he might neither lift up the men more than was due nor depress the women, see how he brings in the correction, saying, "Howbeit neither is the man without the woman, nor the woman without the man, in the Lord." "Examine not, I pray," saith he, "the first things only, and that creation. Since if thou enquire into what comes after, each one of the two is the cause of the other; or rather not even thus each of the other, but God of all." Wherefore he saith, "neither is the man without the woman, nor the woman without the man, in the Lord." "For as the woman is of the man, so is the man also by the woman." He said not, "of the woman," but he repeats the expression, "of the man." For still this particular prerogative remains entire with the man. Yet are not these excellencies the property of the man, but of God. Wherefore also he adds, "but all things of God." If therefore all things belong to God, and he commands these things, do thou obey and gainsay not.

1 Corinthians 11:13 — Homily on 1 Corinthians 26

"Judge ye in yourselves: is it seemly that a woman pray unto God veiled?" Again he places them as judges of the things said, which also he did respecting the idol-sacrifices. For as there he saith, "judge ye what I say:" so here, "judge in yourselves:" and he hints something more awful here. For he says that the affront here passes on unto God: although thus indeed he doth not express himself, but in something of a milder and more enigmatical form of speech: "is it seemly that a woman pray unto God unveiled?"

1 Corinthians 11:14-15 — Homily on 1 Corinthians 26

"Doth not even nature itself teach you, that if a man have long hair, it is a dishonor unto him?" "But if a woman have long hair, it is a glory to her; for her hair is given her for a covering." His constant practice of stating commonly received reasons he adopts also in this place, betaking himself to the common custom, and greatly abashing those who waited to be taught these things from him, which even from men's ordinary practice they might have learned. For such things are not unknown even to Barbarians: and see how he every where deals in piercing expressions: "every man praying having his head covered dishonoreth his head;" and again, "but if it be a shame for a woman to be shorn or shaven, let her be veiled:" and here again, "if a man have long hair, it is a shame unto him; but if a woman have long hair, it is a glory to her, for her hair is given her for a covering." "And if it be given her for a covering," say you, "wherefore need she add another covering?" That not nature only, but also her own will may have part in her acknowledgment of subjection. For that thou oughtest to be covered nature herself by anticipation enacted a law. Add now, I pray, thine own part also, that thou mayest not seem to subvert the very laws of nature; a proof of most insolent rashness, to buffet not only with us, but with nature also. This is why God accusing the Jews said, "Thou hast slain thy sons and thy daughters: this is beyond all thy abominations." And again, Paul rebuking the unclean among the Romans thus aggravates the accusation, saying, that their usage was not only against the law of God, but even against nature. "For they changed the natural use into that which is against nature." For this cause then here also he employs this argument signifying this very thing, both that he is not enacting any strange law and that among Gentiles their inventions would all be reckoned as a kind of novelty against nature. So also Christ, implying the same, said, "Whatsoever ye would that men should do to you, do ye also so them;" showing that He is not introducing any thing new.

1 Corinthians 11:16 — Homily on 1 Corinthians 26

"But if any man seems to be contentious, we have no such custom, neither the Churches of God." It is then contentiousness to oppose these things, and not any exercise of reason. Notwithstanding, even thus it is a measured sort of rebuke which he adopts, to fill them the more with self-reproach; which in truth rendered his saying the more severe. "For we," saith he, "have no such custom," so as to contend and to strive and to oppose ourselves. And he stopped not even here, but also added, "neither the Churches of God;" signifying that they resist and oppose themselves to the whole world by not yielding. However, even if the Corinthians were then contentious, yet now the whole world hath both received and kept this law. So great is the power of the Crucified.

1 Corinthians 11:17 — Homily on 1 Corinthians 27

IT is necessary in considering the present charge to state also first the occasion of it. For thus again will our discourse be more intelligible. What then is this occasion? As in the case of the three thousand who believed in the beginning, all had eaten their meals in common and had all things common; such also was the practice at the time when the Apostle wrote this: not such indeed exactly; but as it were a certain outflowing of that communion which abode among them descended also to them that came after. And because of course some were poor, but others rich, they laid not down all their goods in the midst, but made the tables open on stated days, as it should seem; and when the solemn service was completed, after the communion of the Mysteries, they all went to a common entertainment, the rich bringing their provisions with them, and the poor and destitute being invited by them, and all feasting in common. But afterward this custom also became corrupt. And the reason was, their being divided and addicting themselves, some to this party, and others to that, and saying, "I am of such a one," and "I of such a one;" which thing also to correct he said in the beginning of the Epistle, "For it hath been signified unto me concerning you, my brethren, by them which are of the household of Chloe, that there are contentions among you. Now this I mean, that each one of you saith, I am of Paul; and I of Apollos; and I of Cephas." Not that Paul was the person to whom they were attaching themselves; for he would not have borne it: but wishing by concession to tear up this custom from the root, he introduced himself, indicating that if any one had inscribed upon himself even his name when breaking off from the common body, even so the thing done was profane and extreme wickedness. And if in his case it were wickedness, much more in the case of those who were inferior to him. Since therefore this custom was broken through, a custom most excellent and most useful; (for it was a foundation of love, and a comfort to poverty, and a corrective of riches, and an occasion of the highest philosophy, and an instruction of humility:) since however he saw so great advantages in a way to be destroyed, he naturally addresses them with severity, thus saying: "But in giving you this charge, I praise you not." For in the former charge, as there were many who kept (the ordinances), he began otherwise, saying thus: "Now I praise you that ye remember me in all things:" but here contrariwise, "But in giving you this charge, I praise you not." And here is the reason why he placed it not after the rebuke of them that eat the idol-sacrifices. But because that was unusually harsh he interposes the discourse about wearing of long hair, that he might not have to pass from one set of vehement reproofs to others again of an invidious kind and so appear too harsh: and then he returns to the more vehement tone, and says, "But in giving you this charge, I praise you not." What is this? That which I am about to tell you of. What is, "giving you this charge, I praise you not?" "I do not approve you," saith he, "because ye have reduced me to the necessity of giving advice: I do not praise you, because ye have required instruction in regard to this, because ye have need of an admonition from me." Dost thou perceive how from his beginning he signifieth that what was done was very profane? For when he that errs ought not to require so much as a hint to prevent his erring, the error would seem to be unpardonable. And why dost thou not praise? Because "ye come together," saith he, "not for the better but for the worse;" i.e., because ye do not go forward unto virtue. For it were meet that your liberality should increase and become manifold, but ye have taken rather from the custom which already prevailed, and have so taken from it as even to need warning from me, in order that ye may return to the former order. Further, that he might not seem to say these things on accoun…

1 Corinthians 11:18 — Homily on 1 Corinthians 27

"For first of all, when ye come together in the Church, I hear that divisions exist among you." And he saith not, "For fear that you do not sup together in common;" "for I hear that you feast in private, and not with the poor:" but what was most calculated thoroughly to shake their minds, that he set down, the name of division, which was the cause of this mischief also: and so he reminded them again of that which was said in the beginning of the Epistle, and was "signified by them of the house of Chloe." "And I partly believe it." Thus, lest they should say, "But what if the accusers speak falsely?" he neither saith, "I believe it," lest he should rather make them reckless; nor again, on the other hand, "I disbelieve it," lest he should seem to reprove without cause, but, "I partly believe it," saith he, i.e., "I believe it in a small part;" making them anxious and inviting them to return to correction.

1 Corinthians 11:19 — Homily on 1 Corinthians 27

"For there must be also factions among you, that they which are approved may be made manifest among you." By "factions," here he means those which concern not the doctrines, but these present divisions. But even if he had spoken of the doctrinal heresies, not even thus did he give them any handle. For Christ Himself said, "it must needs be that occasions of stumbling come," not destroying the liberty of the will nor appointing any necessity and compulsion over man's life, but foretelling what would certainly ensue from the evil mind of men; which would take place, not because of his prediction, but because the incurably disposed are so minded. For not because he foretold them did these things happen: but because they were certainly about to happen, therefore he foretold them. Since, if the occasions of stumbling were of necessity and not of the mind of them that bring them in, it was superfluous His saying, "Woe to that man by whom the occasion cometh." But these things we discussed more at length when we were upon the passage itself; now we must proceed to what is before us. Now that he said these things of these factions relating to the tables, and that contention and division, he made manifest also from what follows. For having said, "I hear that there are divisions among you," he stopped not here, but signifying what divisions he means he goes on to say, "each one taketh before other his own supper;" and again, "What? have ye not houses to eat and to drink in? or despise ye the Church of God?" However, that of these he was speaking is evident. And if he call them divisions, marvel not. For, as I said, he wishes to touch them by the expression: whereas had they been divisions of doctrine, he would not have discoursed with them thus mildly. Hear him, for instance, when he speaks of any such thing, how vehement he is both in assertion and in reproof: in assertion, as when he says, "If even an angel preach any other gospel unto you than that ye have received, let him be accursed;" but in reproof, as when he says, "Whosoever of you would be justified by the law, ye are fallen away from grace." And at one time he calls the corrupters "dogs," saying, "Beware of dogs:" at another, "having their consciences seared with a hot iron." And again, "angels of Satan:" but here he said no such thing, but spoke in a gentle and subdued tone. But what is, "that they which are approved may be made manifest among you?" That they may shine the more. And what he intends to say is this, that those who are unchangeable and firm are so far from being at all injured hereby, but even shows them the more, and that it makes them more glorious. For the word, "that," is not everywhere indicative of cause, but frequently also of the event of things. Thus Christ Himself uses it, when He saith, "For judgement I am come into this world; that they which see not may see, and that they which see may be made blind." So likewise Paul in another place, when discoursing of the law, he writes, "And the Law came in beside, that the trespass might abound." But neither was the law given to this end that the trespasses of the Jews might be increased: (though this did ensue:) nor did Christ come for this end that they which see might be made blind, but for the contrary; but the result was such. Thus then also here must one understand the expression, "that they which are approved may be made manifest." For not at all with this view came heresies into being, that "they which are approved may be made manifest," but on these heresies taking place such was the result. Now these things he said to console the poor, those of them who nobly bore that sort of contempt. Wherefore he said not, "that they may become approved," but, "that they which are approved may be made manifest;" showing that before this also they were such, but they were mixed up with the multitude, and while enjoying such relief as was afforded them by the rich, they were not very conspicuous: but now this st…

1 Corinthians 11:20 — Homily on 1 Corinthians 27

"When ye assemble yourselves together," saith he, "it is not possible to eat the Lord's Supper." Seest thou how effectually appealing to their shame, even already by way of narrative he contrives to give them his counsel? "For the appearance of your assembly," saith he, "is different. It is one of love and brotherly affection. At least one place receives you all, and ye are together in one flock. But the Banquet, when you come to that, bears no resemblance to the Assembly of worshippers." And he said not, "When ye come together, this is not to eat in common;" "this is not to feast with one another;" but otherwise again and much more fearfully he reprimands them, saying, "it is not possible to eat the Lord's Supper," sending them away now from this point to that evening on which Christ delivered the awful Mysteries. Therefore also he called the early meal "a supper." For that supper too had them all reclining at meat together: yet surely not so great was the distance between the rich and the poor as between the Teacher and the disciples. For that is infinite. And why say I the Teacher and the disciples? Think of the interval between the Teacher and the traitor: nevertheless, the Lord Himself both sat at meat with them and did not even cast him out, but both gave him his portion of salt and made him partaker of the Mysteries.

1 Corinthians 11:21 — Homily on 1 Corinthians 27

"For in your eating, each one taketh before other his own supper," saith he, "and one is hungry, and another is drunken." Perceivest thou how he intimates that they were disgracing themselves rather? For that which is the Lord's, they make a private matter: so that themselves are the first to suffer indignity, depriving their own table of its greatest prerogative. How and in what manner? Because the Lord's Supper, i.e., the Master's, ought to be common. For the property of the master belongs not to this servant without belonging to that, but in common to all. So that by "the Lord's" Supper he expresses this, the "community" of the feast. As if he had said, "If it be thy master's, as assuredly it is, thou oughtest not to withdraw it as private, but as belonging to thy Lord and Master to set it in common before all. For this is the meaning of, 'the Lord's.' But now thou dost not suffer it to be the Lord's, not suffering it to be common but feasting by thyself." Wherefore also he goes on to say, "For each one taketh before other his own supper." And he said not, "cutteth off," but "taketh before," tacitly censuring them both for greediness and for precipitancy. This at least the sequel also shows. For having said this, he added again, "and one is hungry, and another is drunken," each of which showed a want of moderation, both the craving and the excess. See also a second fault again whereby those same persons are injured: the first, that they dishonor their supper: the second, that they are greedy and drunken; and what is yet worse, even when the poor are hungry. For what was intended to be set before all in common, that these men fed on alone, and proceeded both to surfeiting and to drunkenness. Wherefore neither did he say, "one is hungry, and another is filled:" but, "is drunken." Now each of these, even by itself, is worthy of censure: for it is a fault to be drunken even without despising the poor; and to despise the poor without being drunken, is an accusation. When both then are joined together at the same time, consider how exceeding great is the transgression.

1 Corinthians 11:22 — Homily on 1 Corinthians 27

"What? have ye not houses to eat and to drink in? Or despise ye the Church of God, and put them to shame that have not?" Seest thou how he transferred the charge from the indignity offered to the poor to the Church, that his words might make a deeper impression of disgust? Here now you see is yet a fourth accusation, when not the poor only, but the Church likewise is insulted. For even as thou makest the Lord's Supper a private meal, so also the place again, using the Church as a house. For it was made a Church, not that we who come together might be divided, but that they who are divided might be joined: and this act of assembling shows. "And put them to shame that have not." He said not, "and kill with hunger them that have not," but so as much more to put them to the blush, "shame them;" to point out that it is not food which he cares for so much as the wrong done unto them. Behold again a fifth accusation, not only to overlook the poor but even to shame them. Now this he said, partly as treating with reverence the concerns of the poor, and intimating that they grieve not so for the belly as for the shame; and partly also drawing the hearer to compassion. Having therefore pointed out so great impieties, indignity to the Supper, indignity to the Church, the contempt practised towards the poor; he relaxes again the tones of his reproof, saying, all of a sudden, "Shall I praise you? In this I praise you not." Wherein one might especially marvel at him that when there was need to strike and chide more vehemently after the proof of so great offences, he doeth the contrary rather, gives way, and permits them to recover breath. What then may the cause be? He had touched more painfully than usual in aggravating the charge, and being a most excellent physician, he adapts the incision to the wounds, neither cutting superficially those parts which require a deep stroke; (for thou hast heard him how he cut off among those very persons him that had committed fornication;) nor delivering over to the knife those things which require the milder sort of remedies. For this cause then here also he conducts his address more mildly, and in another point of view likewise, he sought especially to render them gentle to the poor: and this is why he discourses with them rather in a subdued tone.

1 Corinthians 11:23-24 — Homily on 1 Corinthians 27

"For I received of the Lord," saith he, "that which also I delivered unto you: how that the Lord Jesus in the night in which He was betrayed, took bread: And when He had given thanks, He brake it, and said, Take, eat: this is My Body, which is broken for you: this do in remembrance of me." Wherefore doth he here make mention of the Mysteries? Because that argument was very necessary to his present purpose. As thus: "Thy Master," saith he, "counted all worthy of the same Table, though it be very awful and far exceeding the dignity of all: but thou considerest them to be unworthy even of thine own, small and mean as we see it is; and while they have no advantage over thee in spiritual things, thou robbest them in the temporal things. For neither are these thine own." However, he doth not express himself thus, to prevent his discourse becoming harsh: but he frames it in a gentler form, saying, that "the Lord Jesus in the night in which He was betrayed, took bread." And wherefore doth he remind us of the time, and of that evening, and of the betrayal? Not indifferently nor without some reason, but that he might exceedingly fill them with compunction, were it but from consideration of the time. For even if one be a very stone, yet when he considers that night, how He was with His disciples, "very heavy," how He was betrayed, how He was bound, how He was led away, how He was judged, how He suffered all the rest in order, he becometh softer than wax, and is withdrawn from earth and all the pomp of this world. Therefore he leads us to the remembrance of all those things, by His time, and His table, and His betrayal, putting us to shame and saying, "Thy Master gave up even Himself for thee: and thou dost not even share a little meat with thy brother for thine own sake." But how saith he, that "he received it from the Lord?" since certainly he was not present then but was one of the persecutors. That thou mayest know that the first table had no advantage above that which cometh after it. For even to-day also it is He who doeth all, and delivereth it even as then. And not on this account only doth he remind us of that night, but that he may also in another way bring us to compunction. For as we particularly remember those words which we hear last from those who are departing; and to their heirs if they should venture to transgress their commands, when we would put them to shame we say, "Consider that this was the last word that your father uttered to you, and until the evening when he was just about to breathe his last he kept repeating these injunctions:" just so Paul, purposing hence also to make his argument full of awfulness; "Remember," saith he, "that this was the last mysterious rite He gave unto you, and in that night on which He was about to be slain for us, He commanded these things, and having delivered to us that Supper after that He added nothing further." Next also he proceeds to recount the very things that were done, saying, "He took bread, and, when He had given thanks, He brake it, and said, Take, eat: this is My Body, which is broken for you." If therefore thou comest for a sacrifice of thanksgiving, do thou on thy part nothing unworthy of that sacrifice: by no means either dishonor thy brother, or neglect him in his hunger; be not drunken, insult not the Church. As thou comest giving thanks for what thou hast enjoyed: so do thou thyself accordingly make return, and not cut thyself off from thy neighbor. Since Christ for His part gave equally to all, saying, "Take, eat." He gave His Body equally, but dost not thou give so much as the common bread equally? Yea, it was indeed broken for all alike, and became the Body equally for all.

1 Corinthians 11:25 — Homily on 1 Corinthians 27

"In like manner also the cup after supper, saying, This cup is the New Covenant in My Blood: this do, as oft as ye drink of it, in remembrance of Me." What sayest thou? Art thou making a remembrance of Christ, and despisest thou the poor and tremblest not? Why, if a son or brother had died and thou wert making a remembrance of him, thou wouldst have been smitten by thy conscience, hadst thou not fulfilled the custom and invited the poor: and when thou art making remembrance of thy Master, dost thou not so much as simply give a portion of the Table? But what is it which He saith, "This cup is the New Covenant?" Because there was also a cup of the Old Covenant; the libations and the blood of the brute creatures. For after sacrificing, they used to receive the blood in a chalice and bowl and so pour it out. Since then instead of the blood of beasts He brought in His own Blood; lest any should be troubled on hearing this, He reminds them of that ancient sacrifice.

1 Corinthians 11:26 — Homily on 1 Corinthians 27

Next, having spoken concerning that Supper, he connects the things present with the things of that time, that even as on that very evening and reclining on that very couch and receiving from Christ Himself this sacrifice, so also now might men be affected; and he saith, "For as often as ye eat this bread, and drink this cup, ye proclaim the Lord's death till He come." For as Christ in regard to the bread and the cup said, "Do this in remembrance of Me," revealing to us the cause of the giving of the Mystery, and besides what else He said, declaring this to be a sufficient cause to ground our religious fear upon:-(for when thou considerest what thy Master hath suffered for thee, thou wilt the better deny thyself:)-so also Paul saith here: "as often as ye eat ye do proclaim His death." And this is that Supper. Then intimating that it abides unto the end, he saith, "till He come."

1 Corinthians 11:27 — Homily on 1 Corinthians 27

"Wherefore whosoever shall eat this bread and drink the cup of the Lord unworthily, shall be guilty of the Body and the Blood of the Lord." Why so? Because he poured it out, and makes the thing appear a slaughter and no longer a sacrifice. Much therefore as they who then pierced Him, pierced Him not that they might drink but that they might shed His blood: so likewise doth he that cometh for it unworthily and reaps no profit thereby. Seest thou how fearful he makes his discourse, and inveighs against them very exceedingly, signifying that if they are thus to drink, they partake unworthily of the elements? For how can it be other than unworthily when it is he who neglects the hungry? who besides overlooking him puts him to shame? Since if not giving to the poor casteth one out of the kingdom, even though one should be a virgin; or rather, not giving liberally: (for even those virgins too had oil, only they had it not abundantly:) consider how great the evil will prove, to have wrought so many impieties? "What impieties?" say you. Why sayest thou, what impieties? Thou hast partaken of such a Table and when thou oughtest to be more gentle than any and like the angels, none so cruel as thou art become. Thou hast tasted the Blood of the Lord, and not even thereupon dost thou acknowledge thy brother. Of what indulgence then art thou worthy? Whereas if even before this thou hadst not known him, thou oughtest to have come to the knowledge of him from the Table; but now thou dishonorest the Table itself; he having been deemed worthy to partake of it and thou not judging him worthy of thy meat. Hast thou not heard how much he suffered who demanded the hundred pence? how he made void the gift vouchsafed to him? Doth it not come into thy mind what thou wert and what thou hast become? Dost thou not put thyself in remembrance that if this man be poor in possessions, thou wast much more beggarly in good works, being full of ten thousand sins? Notwithstanding, God delivered thee from all those and counted thee worthy of such a Table: but thou art not even thus become more merciful: therefore of course nothing else remaineth but that thou shouldest be "delivered to the tormentors."

1 Corinthians 11:28 — ON FASTING, HOMILY 6.5.22

In your conscience, where no one is present except God who sees all, there judge yourself, examine your sins. When you reflect upon your whole life, bring your sins to the court of the mind. Correct your mistakes, and in this way, with a clean conscience, touch the sacred table and participate in the holy sacrifice.

1 Corinthians 11:28 — Homily on 1 Corinthians 28

"But let a man prove himself:" which also he saith in the second Epistle: "try your own selves, prove your own selves:" not as we do now, approaching because of the season rather than from any earnestness of mind. For we do not consider how we may approach prepared, with the ills that were within us purged out, and full of compunction, but how we may come at festivals and whenever all do so. But not thus did Paul bid us come: he knoweth only one season of access and communion, the purity of a man's conscience. Since if even that kind of banquet which the senses take cognizance of cannot be partaken of by us when feverish and full of bad humors, without risk of perishing: much more is it unlawful for us to touch this Table with profane lusts, which are more grievous than fevers. Now when I say profane lusts, I mean both those of the body, and of money, and of anger, and of malice, and, in a word, all that are profane. And it becomes him that approacheth, first to empty himself of all these things and so to touch that pure sacrifice. And neither if indolently disposed and reluctantly ought he to be compelled to approach by reason of the festival; nor, on the other hand, if penitent and prepared, should any one prevent him because it is not a festival. For a festival is a showing forth of good works, and a reverence of soul, and exactness of deportment. And if thou hast these things, thou mayest at all times keep festival and at all times approach. Wherefore he saith, "But let each man prove himself, and then let him approach." And he bids not one examine another, but each himself, making the tribunal not a public one and the conviction without a witness.

1 Corinthians 11:29 — Homily on 1 Corinthians 28

"For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself." What sayest thou, tell me? Is this Table which is the cause of so many blessings and teeming with life, become judgment? Not from its own nature, saith he, but from the will of him that approaches. For as His presence, which conveyed to us those great and unutterable blessings, condemned the more them that received it not: so also the Mysteries become provisions of greater punishment to such as partake unworthily. But why doth he eat judgment to himself? "Not discerning the Lord's body:" i.e., not searching, not bearing in mind, as he ought, the greatness of the things set before him; not estimating the weight of the gift. For if thou shouldest come to know accurately Who it is that lies before thee, and Who He is that gives Himself, and to whom, thou wilt need no other argument, but this is enough for thee to use all vigilance; unless thou shouldest be altogether fallen.

1 Corinthians 11:30 — Homily on 1 Corinthians 28

"For this cause many among you are weak and sickly, and not a few sleep." Here he no longer brings his examples from others as he did in the case of the idol-sacrifices, relating the ancient histories and the chastisements in the wilderness, but from the Corinthians themselves; which also made the discourse apt to strike them more keenly. For whereas he was saying, "he eateth judgment to himself," and, "he is guilty;" that he might not seem to speak mere words, he points to deeds also and calls themselves to witness; a kind of thing which comes home to men more than threatening, by showing that the threat has issued in some real fact. He was not however content with these things alone, but from these he also introduced and confirmed the argument concerning hell-fire, terrifying them in both ways; and solving an inquiry which is handled everywhere. I mean, since many question one with another, "whence arise the untimely deaths, whence the long diseases of men;" he tells them that these unexpected events are many of them conditional upon certain sins. "What then? They who are in continual health," say you, "and come to a green old age, do they not sin?" Nay, who durst say this? "How then," say you, "do they not suffer punishment?" Because there they shall suffer a severer one. But we, if we would, neither here nor there need suffer it.

1 Corinthians 11:31 — Homily on 1 Corinthians 28

"For if we discerned ourselves," saith he, "we should not be judged." And he said not, "if we punished ourselves, if we were revenged on ourselves," but if we were only willing to acknowledge our offence, to pass sentence on ourselves, to condemn the things done amiss, we should be rid of the punishment both in this world and the next. For he that condemns himself propitiates God in two ways, both by acknowledging his sins, and by being more on his guard for the future. But since we are not willing to do even this light thing, as we ought to do it, not even thus doth He endure to punish us with the world, but even thus spareth us, exacting punishment in this world, where the penalty is for a season and the consolation great; for the result is both deliverance from sins, and a good hope of things to come, alleviating the present evils. And these things he saith, at the same time comforting the sick and rendering the rest more serious.

1 Corinthians 11:32 — Homily on 1 Corinthians 28

"But when we are judged, we are chastened of the Lord." He said not, we are punished, he said not, we have vengeance taken on us, but, "we are chastened." For what is done belongs rather to admonition than condemnation, to healing than vengeance, to correction than punishment. And not so only but by the threat of a greater evil he makes the present light, saying, "that we may not be condemned with the world." Seest thou how he brings in hell also and that tremendous judgment-seat, and signifies that that trial and punishment is necessary and by all means must be? for if the faithful, and such as God especially cares for, escape not without punishment in whatsoever things they offend, (and this is evident from things present,) much more the unbelieving and they who commit the unpardonable and incurable sins.

1 Corinthians 11:32 — HOMILIES ON GENESIS 60.16

Instead of passing idly by what are considered slight sins, let us daily require an account of ourselves for words and glances and execute sentence upon ourselves so as to be free from punishment later. This is the reason Paul said, "If we judge ourselves, we would not be judged." Thus if we judge ourselves for our sins every day here, we shall preclude the severity of the judgment in that other place. But if we should be remiss, "we will be judged and chastised by the Lord." So let us take the initiative in passing sentence on ourselves with all good will, holding the court of conscience unbeknown to anyone. Let us examine our own thoughts and determine a proper verdict so that through fear of imminent punishment our mind may forbear to be dragged down and instead may check its impulses, and by keeping in view that unsleeping eye may ward off the devil's advances.

1 Corinthians 11:32 — Homily on 1 Corinthians 16

"Do not ye judge them that are within, whereas them that are without, God judgeth?" For since he had said, "What have I to do with judging those without;" lest any one should think that these were left unpunished, there is another tribunal which he sets over them, and that a fearful one. And this he said, both to terrify those, and to console these; intimating also that this punishment which is for a season snatches them away from that which is undying and perpetual: which also he has plainly declared elsewhere, saying, "But now being judged, we are chastened, that we should not be condemned with the world."

1 Corinthians 11:33 — Homily on 1 Corinthians 28

"Wherefore when ye come together to eat, wait one for another." Thus, while their fear was yet at its height and the terror of hell remained, he chooses again to bring in also the exhortation in behalf of the poor, on account of which he said all these things; implying that if they do not this they must partake unworthily. But if the not imparting of our goods excludes from that Table, much more the violently taking away. And he said not, "wherefore, when ye come together, impart to them that need," but, which has a more reverential sound, "wait one for another." For this also prepared the way for and intimated that, and in a becoming form introduced the exhortation...

1 Corinthians 11:34 — Homily on 1 Corinthians 28

"And if any man is hungry, let him eat at home." By permitting, he hinders it, and more strongly than by an absolute prohibition. For he brings him out of the church and sends him to his house, hereby severely reprimanding and ridiculing them, as slaves to the belly and unable to contain themselves. For he said not, "if any despise the poor," but, "if any hunger," discoursing as with impatient children; as with brute beasts which are slaves to appetite. Since it would be indeed very ridiculous, if, because they were hungry they were to eat at home. Yet he was not content with this, but added also another more fearful thing, saying, "that your coming together be not unto judgment:" that ye come not unto chastisement, unto punishment, insulting the Church, dishonoring your brother. "For for this cause ye come together," saith he, "that ye may love one another, that ye may profit and be profited. But if the contrary happen, it were better for you to feed yourselves at home." This, however, he said, that he might attract them to him the more. Yea, this was the very purpose both of his pointing out the injury that would arise from hence, and of his saying that condemnation was no trifling one, and terrifying them in every way, by the Mysteries, by the sick, by those that had died, by the other things before mentioned. Then also he alarms them again in another way, saying, "and the rest will I set in order whensoever I come:" with reference either to some other things, or to this very matter. For since it was likely that they would yet have some reasons to allege, and it was not possible to set all to rights by letter, "the things which I have charged you, let them be observed for the present," saith he; "but if ye have any thing else to mention, let it be kept for my coming;" speaking either of this matter, as I said, or of some other things not very urgent. And this he doth that hence too he may render them more serious. For being anxious about his coming, they would correct the error. For the sojourning of Paul in any place was no ordinary thing.

1 Corinthians 12:1-2 — Homily on 1 Corinthians 29

This whole place is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place. And why do they not happen now? Why look now, the cause too of the obscurity hath produced us again another question: namely, why did they then happen, and now do so no more? This however let us defer to another time, but for the present let us state what things were occurring then. Well: what did happen then? Whoever was baptized he straightway spake with tongues and not with tongues only, but many also prophesied, and some also performed many other wonderful works. For since on their coming over from idols, without any clear knowledge or training in the ancient Scriptures, they at once on their baptism received the Spirit, yet the Spirit they saw not, for It is invisible; therefore God's grace bestowed some sensible proof of that energy. And one straightway spake in the Persian, another in the Roman, another in the Indian, another in some other such tongue: and this made manifest to them that were without that it is the Spirit in the very person speaking. Wherefore also he so calls it, saying, "But to each one the manifestation of the Spirit is given to profit withal;" calling the gifts "a manifestation of the Spirit." For as the Apostles themselves had received this sign first, so also the faithful went on receiving it, I mean, the gift of tongues; yet not this only but also many others: inasmuch as many used even to raise the dead and to cast out devils and to perform many other such wonders: and they had gifts too, some less, and some more. But more abundant than all was the gift of tongues among them: and this became to them a cause of division; not from its own nature but from the perverseness of them that had received it: in that on the one hand the possessors of the greater gifts were lifted up against them that had the lesser: and these again were grieved, and envied the owners of the greater. "Now concerning spiritual gifts, brethren, I would not have you ignorant;" calling the signs "spiritual," because they are the works of the Spirit alone, human effort contributing nothing to the working such wonders. And intending to discourse concerning them, first, as I said, he lays down the difference between soothsaying and prophecy. "Ye know that when ye were Gentiles, ye were led away unto those dumb idols, howsoever ye might be led." Now what he means is this: "In the idol-temples," saith he, "if any were at any time possessed by an unclean spirit and began to divine, even as one dragged away, so was he drawn by that spirit in chains: knowing nothing of the things which he utters. For this is peculiar to the soothsayer, to be beside himself, to be under compulsion, to be pushed, to be dragged, to be haled as a mad-man. But the prophet not so, but with sober mind and composed temper and knowing what he is saying, he uttereth all things. Therefore even before the event do thou from this distinguish the soothsayer and the prophet. And consider how he frees his discourse of all suspicion; calling themselves to witness who had made trial of the matter. As if he had said, "that I lie not nor rashly traduce the religion of the Gentiles, feigning like an enemy, do ye yourselves bear me witness: knowing as ye do, when ye were Gentiles, how ye were pulled and dragged away then." But what is, "unto those dumb idols?" These soothsayers used to be led and dragged unto them. But if they be themselves dumb, how did they give responses to others? And wherefore did the demon lead them to the images? As men taken in war, and in chains, and rendering at the same time his deceit plausible. Thus, to keep men from the notion that it was just a dumb stone, they were earnest to rivet the people to the idols that their own style and title might be inscribed upon them. But our rites are not such. He did not however state ours, I mean the prophesyings.…

1 Corinthians 12:3 — Homily on 1 Corinthians 29

This then is the first difference between a soothsayer and a prophet; but a second and a different one is that which he next states, saying, "Wherefore I give you to understand, that no man speaking in the Spirit of God calleth Jesus accursed:" and then another: "and that no man can say that Jesus is the Lord, but in the Holy Ghost." "When thou seest," saith he, "any one not uttering His name, or anathematizing Him, he is a soothsayer. Again, when thou seest another speaking all things with His Name, understand that he is spiritual." "What then," say you, "must we say concerning the Catechumens? For if, no man can say that Jesus is the Lord but by the Holy Ghost, what must we say of them who name indeed His Name, but are destitute of His Spirit? But his discourse at this time was not concerning these for there were not at that time Catechumens, but concerning believers and unbelievers. What then, doth no demon call upon God's Name? Did not the demoniacs say, "We know Thee who Thou art, the Holy One of God?" Did they not say to Paul, "these men are the servants of the Most High God?" They did, but upon scourging, upon compulsion; never of their own will and without being scourged. But here it is proper to enquire, both why the demon uttered these things and why Paul rebuked him. In imitation of his Teacher; for so Christ did also rebuke: since it was not his will to have testimony from them. And wherefore did the devil also practise this? Intending to confound the order of things, and to seize upon the dignity of the Apostles, and to persuade many to pay attention to them: which had it happened, they would easily have made themselves appear from hence worthy of credit, and have brought in their own designs. That these things then might not be, and the deceit might not have a beginning, he stops their mouths even when speaking the truth, so that in their falsehoods men should not at all give heed unto them, but stop their ears altogether against the things said by them.

1 Corinthians 12:4 — Homily on 1 Corinthians 29

Having therefore made manifest the soothsayers and the prophets both by the first sign and also by the second, he next discourses of the wonders; not passing without reason to this topic, but so as to remove the dissension which had thence arisen, and to persuade both those that had the less portion not to grieve and those who had the greater not to be elated. Wherefore also he thus began. "Now there are diversities of gifts, but the same Spirit." And first he attends on him that had the lesser gift, and was grieved on this account. "For wherefore," saith he, "art thou dejected? because thou hast not received as much as another? Still, consider that it is a free gift and not a debt, and thou wilt be able to soothe thy pain." For this cause he spake thus in the very beginning: "but there are diversities of gifts." And he said not "of signs," nor "of wonders," but of "gifts," by the name of free gifts prevailing on them not only not to grieve but even to be thankful. "And withal consider this also," saith he, "that even if thou art made inferior in the measure of what is given; in that it hath been vouchsafed thee to receive from the same source as the other who hath received more, thou hast equal honor. For certainly thou canst not say that the Spirit bestowed the gift on him, but an angel on thee: since the Spirit bestowed it both on thee and him. Wherefore he added, "but the same Spirit." So that even if there be a difference in the gift, yet is there no difference in the Giver. For from the same Fountain ye are drawing, both thou and he.

1 Corinthians 12:5 — Homily on 1 Corinthians 29

"And there are diversities of ministrations, but the same Lord." Thus, enriching the consolation, he adds mention of the Son also, and of the Father. And again, he calls these gifts by another name, designing by this also an increase of consolation. Wherefore also he thus said: "there are diversities of ministrations, but the same Lord." For he that hears of "a gift," and hath received a less share, perhaps might grieve; but when we speak of "a ministration," the case is different. For the thing implies labor and sweat. "Why grievest thou then," saith he, "if he hath bidden another labor more, sparing thee?"

1 Corinthians 12:6 — Homily on 1 Corinthians 29

"And there are diversities of workings, but the same God who worketh all things in all." "And what," saith one, "is a working?" and what "a gift?" and what "a ministration?" They are mere differences of names, since the things are the same. For what "a gift" is, that is "a ministration," that he calls "an operation" also. Thus fulfil thy ministry; and, "I magnify my ministration:" and writing to Timothy, he says, "Therefore I put thee in remembrance that thou stir up the gift of God, which is in thee." And again, writing to the Galatians, he said, "for he that wrought in Peter to the Apostleship, the same was mighty in me toward the Gentiles." Seest thou that he implies that there is no difference in the gifts of the Father, and the Son, and the Holy Ghost? Not confounding the Persons, God forbid! but declaring the equal honor of the Essence. For that which the Spirit bestows, this he saith that God also works; this, that the Son likewise ordains and grants. Yet surely if the one were inferior to the other, or the other to it, he would not have thus set it down nor would this have been his way of consoling the person who was vexed.

1 Corinthians 12:7 — Homily on 1 Corinthians 29

"But to each one is given the manifestation of the Spirit to profit withal." Now after this, he comforts him also in another kind of way; by the consideration that the measure vouchsafed is profitable to him, even though it be not so large. For having said, that it is "the same Spirit," and "the same Lord," and "the same God," and having thereby recovered him, he brings in again another consolation, thus saying, "but to each one is given the manifestation of the Spirit to profit withal." For lest one should say, "what if there be the same Lord, the same Spirit, the same God? yet I have received less:" he saith, that thus it was profitable. But he calls miracles a "manifestation of the Spirit," with evident reason. For to me who am a believer, he that hath the Spirit is manifest from his having been baptized: but to the unbeliever this will in no wise be manifest, except from the miracles: so that hence also again there is no small consolation. For though there be a difference of gifts, yet the evidence is one: since whether thou hast much or little, thou art equally manifest. So that if thou desirest to show this, that thou hast the Spirit, thou hast a sufficient demonstration. Wherefore, now that both the Giver is one and the thing given a pure favor, and the manifestation takes place thereby, and this is more profitable for thee; grieve not as if despised. For not to dishonor thee hath God done it, nor to declare thee inferior to another, but to spare thee and with a view to thy welfare. To receive more than one has ability to bear, this rather is unprofitable, and injurious, and a fit cause of dejection.

1 Corinthians 12:8-10 — Homily on 1 Corinthians 29

"For to one is given through the Spirit the word of wisdom; to another the word of knowledge according to the same Spirit; to another, faith in the same Spirit; to another gifts of healing in the one Spirit." Seest thou how he every where makes this addition, saying, "through the same Spirit, and according to the same Spirit?" For he knew that the comfort from thence was great. "To another working of miracles; to another prophecies; to another discernings of spirits; to another divers kind of tongues; to another the interpretation of tongues." Thus, since they boasted themselves in this, therefore he placed it last, and added, "But all these worketh one and the same Spirit." The universal medicine in which his consolation consists is that out of the same root, out of the same treasures, out of the same streams, they all receive. And accordingly, from time to time dwelling on this expression, he levels the apparent inequality, and consoles them. And above indeed he points out both the Spirit, and the Son, and the Father, as supplying the gifts, but here he was content to make the Spirit, that even hence again thou mayest understand their dignity to be the same. But what is "the word of wisdom?" That which Paul had, which John had, the son of thunder. And what is "the word of knowledge?" That which most of the faithful had, possessing indeed knowledge, but not thereupon able to teach nor easily to convey to another what they knew. "And to another, faith:" not meaning by this faith the faith of doctrines, but the faith of miracles; concerning which Christ saith, "If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove." And the Apostles too concerning this besought Him, saying, "Increase our faith:" for this is the mother of the miracles. But to possess the power of working miracles and gifts of healing, is not the same thing: for he that had a gift of healing used only to do cures: but he that possessed powers for working miracles used to punish also. For a miracle is not the healing only, but the punishing also: even as Paul inflicted blindness: as Peter slew. "To another prophecies; and to another discernings of spirits." What is, "discernings of spirits?" the knowing who is spiritual, and who is not: who is a prophet, and who a deceiver: as he said to the Thessalonians, "despise not prophesyings:" but proving all things, hold fast that which is good." For great was at that time the rush of the false prophets, the devil striving underhand to substitute falsehood for the truth. "To another divers kinds of tongues; to another the interpretation of tongues." For one person knew what he spake himself, but was unable to interpret to another; while another had acquired both these or the other of the two. Now this seemed to be a great gift because both the Apostles received it first, and the most among the Corinthians had obtained it. But the word of teaching not so. Wherefore that he places first, but this last: for this was on account of that, and so indeed were all the rest; both prophecies, and working of miracles, and divers kinds of tongues, and interpretation of tongues. For none is equal to this. Wherefore also he said, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching." And to Timothy he wrote, saying, "Give attendance to reading, to exhortation, to teaching; neglect not the gift that is in thee." Seest thou how he calls it also a gift?

1 Corinthians 12:11 — Homily on 1 Corinthians 29

The universal medicine in which his consolation consists is that out of the same root, out of the same treasures, out of the same streams, they all receive. And accordingly, from time to time dwelling on this expression, he levels the apparent inequality, and consoles them. And above indeed he points out both the Spirit, and the Son, and the Father, as supplying the gifts, but here he was content to make the Spirit, that even hence again thou mayest understand their dignity to be the same. Next, the comfort which he before gave, when he said, "the same Spirit," this also he here sets before us, saying, "But all these worketh the one and the same Spirit, dividing to each one severally even as he will." And he not only gives consolation but also stops the mouth of the gainsayer, saying here, "dividing to each one severally even as he will." For it was necessary to bind up also, not to heal only, as he doth also in the Epistle to the Romans, when he saith, "But who art thou that repliest against God?" So likewise here, "dividing to each one severally as he will." And that which was of the Father, this he signifieth to be of the Spirit also. For as concerning the Father, he saith, "but it is the same God who worketh all things in all;" so also concerning the Spirit, "but all these things worketh one and the same Spirit." But, it will be said, "He doth it, actuated by God." Nay, he no where said this, but thou feignest it. For when he saith, "who actuateth all things in all," he saith this concerning men: thou wilt hardly say that among those men he numbers also the Spirit, though thou shouldst be ever so manifold in thy doting and madness. For because he had said "through the Spirit," that thou mightest not suppose this word, "through," to denote inferiority or the being actuated, he adds, that "the Spirit worketh," not "is worked," and worketh "as he will," not as he is bidden. For as concerning the Father, the Son saith that "He raiseth up the dead and quickeneth;" in like manner also, concerning Himself, that "He quickeneth whom He will:" thus also of the Spirit, in another place, that He doeth all things with authority and that there is nothing that hinders Him; (for the expression, "bloweth where it listeth" though it be spoken of the wind is apt to establish this;) but here, that "He worketh all things as He will." And from another place to learn that He is not one of the things actuated, but of those that actuate. "For who knoweth," says he, "the things of a man, but the spirit of the man? even so the things of God none knoweth save the Spirit of God." Now that "the spirit of a man," i.e., the soul, requires not to be actuated that it may know the things of itself, is, I suppose, evident to every one. Therefore neither doth the Holy Ghost, that he may "know the things of God." For his meaning is like this, "the secret things of God" are known to the Holy Spirit as to the soul of man the secret things of herself." But if this be not actuated for that end, much less would That which knoweth the depths of God and needs no actuation for that knowledge, require any actuating Power in order to the giving gifts to the Apostles. But besides these things, that also, which I before spake of, I will mention again now. What then is this? That if the Spirit were inferior and of another substance, there would have been no avail in his consolation, nor in our hearing the words, "of the same Spirit." For he who hath received from the king, I grant, may find it a very soothing circumstance, that he himself gave to him; but if it be from the slave, he is then rather vexed, when one reproaches him with it. So that even hence is it evident, that the Holy Spirit is not of the substance of the servant, but of the King. Wherefore as he comforted them, when he said, that "there are diversities of ministrations, but the same Lord; and diversities of operations, but the same God;" so also when he said above, "there are diversities of gifts, but t…

1 Corinthians 12:12 — Homily on 1 Corinthians 30

After soothing them from the considerations that the thing given was of free favor; that they received all from "one and the self-same Spirit;" that it was given "to profit withal," that even by the lesser gifts a manifestation was made; and withal having also stopped their mouth from the duty of yielding to the authority of the Spirit: ("for all these," saith he, "worketh the one and the same Spirit, dividing to each one severally even as he will;" wherefore it is not right to be over-curious:) he proceeds now to soothe them in like manner from another common example, and betakes himself to nature itself, as was his use to do. When he was discoursing about the hair of men and women, after all the rest he drew matter thence also to correct them, saying, "Doth not even nature itself teach you that if a man have long hair, it is a dishonor to him? but if a woman have long hair, it is a glory to her?" And when he spake concerning the idol-sacrifices, forbidding to touch them, he drew an argument from the examples also of them that are without, both making mention of the Olympic games, where he saith, "they which run in a race run all, but one receiveth the prize:" and confirming these views from shepherds and soldiers and husbandmen. Wherefore he brings forward here also a common example by which he presses on and fights hard to prove that no one was really put in a worse condition: a thing which was marvellous and surprising to be able to show, and calculated to refresh the weaker sort, I mean, the example of the body. For nothing so consoles the person of small spirit and inferior gifts, or so persuades him not to grieve, as the being convinced that he is not left with less than his share. Wherefore also Paul making out this point, thus expresses himself: "for as the body is one and hath many members." Seest thou his exact consideration? He is pointing out the same thing to be both one and many. Wherefore also he adds, pressing the point more vigorously, "and all the members of the one body, being many, are one body." He said not, "being many, are of one body," but "the one body itself is many:" and those many members are this one thing. If therefore the one is many, and the many are one, where is the difference? where the superiority? where the disadvantage? For all, saith he, are one: and not simply one, but being strictly considered in respect of that even which is principal, i. e., their being a body, they are found all to be one: but when considered as to their particular natures, then the difference comes out, and the difference is in all alike. For none of them by itself can make a body, but each is alike deficient in the making a body, and there is need of a coming together since when the many become one, then and not till then is there one body. Wherefore also covertly intimating this very thing, he said, "And all the members of the one body, being many, are one body." And he said not, "the superior and the inferior," but "being many," which is common to all. And how is it possible that they should be one? When throwing out the difference of the members, thou considerest the body. For the same thing which the eye is, this also is the foot in regard of its being a member and constituting a body. For there is no difference in this respect. Nor canst thou say that one of the members makes a body of itself, but another does not. For they are all equal in this, for the very reason that they are all one body. But having said this and having shown it clearly from the common judgment of all, he added, "so also is Christ." And when he should have said, "so also is the Church," for this was the natural consequent he doth not say it but instead of it places the name of Christ, carrying the discourse up on high and appealing more and more to the hearer's reverence. But his meaning is this: "So also is the body of Christ, which is the Church." For as the body and the head are one man, so he said that the Church and Christ are…

1 Corinthians 12:13 — Homily on 1 Corinthians 30

Thus having, you see, recovered and raised up by this common example him who thought himself depreciated, again he leaves the topic of common experience, and comes to another, a spiritual one, bringing greater consolation and indicative of great equality of honor. What then is this? "For in one Spirit, saith he, were we all baptized into one body, whether Jews or Greeks, whether bond or free." Now his meaning is this: that which established us to become one body and regenerated us, is one Spirit: for not in one Spirit was one baptized, and another another. And not only is that which hath baptized us one, but also that unto which He baptized us, i.e., for which He baptized us, is one. For we were baptized not that so many several bodies might be formed, but that we might all preserve one with another the perfect nature of one body: i.e., that we might all be one body, into the same were we baptized. So that both He who formed it is one, and that into which He formed it is one. And he said not, "that we might all come to be of the same body;" but, "that we might all be one body." For he ever strives to use the more expressive phrases. And well said he, "we all," adding also himself. "For not even I, the Apostle, have any more than thou in this respect," saith he. "For thou art the body even as I, and I even as thou, and we have all the same Head and have passed through the same birth-pains. Wherefore we are also the same body." "And why speak I," saith he, "of the Jews? since even the Gentiles who were so far off from us, He hath brought into the entireness of one body." Wherefore having said, "we all," he stopped not here, but added, "whether Jews or Greeks, whether bond or free." Now if, having before been so far off, we were united and have become one, much more after that we have become one, we can have no right to grieve and be dejected. Yea, the difference, in fact, hath no place. For if to Greeks and Jews, to bond and free, He hath vouchsafed the same blessings, how can it be that after so vouchsafing He divides them, now that He hath bestowed a greater perfection of unity by the supply of His gifts? "And were all made to drink of one Spirit." i.e., We are come to the same initiation, we enjoy the same Table. And why said he not, "we are nourished by the same body and drink the same blood?" Because by saying "Spirit," he declared them both, as well the flesh as the blood. For through both are we "made to drink of the Spirit." But to me he appears now to speak of that visitation of the Spirit which takes place in us after Baptism and before the Mysteries. And he said, "We were made to drink," because this metaphorical speech suited him extremely well for his proposed subject: as if he had said respecting plants and a garden, that by the same fountain all the trees are watered, or by the same water; so also here, "we all drank the same Spirit, we enjoyed the same grace," saith he.

1 Corinthians 12:14 — Homily on 1 Corinthians 30

"For the body is not one member, but many." i.e., We are come to the same initiation, we enjoy the same Table. If now one Spirit both formed us and gathered us all together into one body; for this is the meaning of, "we were baptized into one body:" and vouchsafed us one table, and gave us all the same watering, (for this is the meaning of, "we were made to drink into one Spirit,") and united persons so widely separated; and if many things then become a body when they are made one: why, I pray, art thou continually tossing to and fro their difference? But if thou sayest, "Because there are many members and diverse," know that this very thing is the wonder and the peculiar excellency of the body, when the things which are many and diverse make one. But if they all were some one, they would not be a body. Wherefore, he saith, "If they were all one member, where were the body?" This however, he mentions not till afterwards; but here he points out also something more; that besides the impossibility of any one being a body, it even takes away the being of the rest.

1 Corinthians 12:15-16 — Homily on 1 Corinthians 30

This however he states last; but for the present he goes to the members themselves, saying thus: "If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?" "And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body?" For if the one being made inferior and the other superior, doth not allow their being of the body, the whole is done away. Do not say therefore, "I am not the body, because I am inferior." For the foot also hath the inferior post, yet is it of the body: for the being or not being part of the body, is not from the one lying in this place and the other in that; (which is what constitutes difference of place;) but from the being conjoined or separated. For the being or not being a body, arises from the having been made one or not. But do thou, I pray, mark his considerate way, how he applies their words to our members. For as he said above, "These things have I in a figure transferred to myself and Apollos," just so likewise here, to make his argument free from invidiousness and acceptable, he introduces the members speaking: that when they shall hear nature answering them, being thus convicted by experience herself and by the general voice, they may have nothing further to oppose. "For say, if you will," saith he, "this very thing, murmur as you please, you cannot be out of the body. For as the law of nature, so much more doth the power of grace guard all things and preserve them entire." And see how he kept to the rule of having nothing superfluous; not working out his argument on all the members, but on two only and these the extremes; having specified both the most honorable of all, the eye, and the meanest of all, the feet. And he doth not make the foot to discourse with the eye, but with the hand which is mounted a little above it; and the ear with the eyes. For because we are wont to envy not those who are very far above us, but those who are a little higher, therefore he also conducts his comparison thus.

1 Corinthians 12:17 — Homily on 1 Corinthians 30

"If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?" Thus, because, having fallen upon the difference of the members, and having mentioned feet, and hands, and eyes, and ears, he led them to the consideration of their own inferiority and superiority: see how again he consoles them, intimating that so it was expedient: and that their being many and diverse, this especially causeth them to be a body. But if they all were some one, they would not be a body. Wherefore, he saith, "If they were all one member, where were the body?" This however, he mentions not till afterwards; but here he points out also something more; that besides the impossibility of any one being a body, it even takes away the being of the rest. "For if the whole were hearing, where were the smelling," saith he.

1 Corinthians 12:18 — Homily on 1 Corinthians 30

Then because after all they were yet disturbed: that which he had done above, the same he doth also now. For as there he first alleged the expediency to comfort them and afterwards stopped their mouths, vehemently saying, "But all these worketh the one and the same Spirit, dividing to each one man severally even as He will:" so also here having stated reasons for which he showed that it was profitable that all should so be, he refers the whole again to the counsel of God, saying, "But now God hath set the members each one of them in the body, even as it pleased Him." Even as he said of the Spirit, "as He will," so also here, "as it pleased Him." Now do not thou seek further into the cause, why it is thus and why not thus. For though we have ten thousand reasons to give, we shall not be so able to show them that it is well done, as when we say, that as the best Artificer pleased, so it came to pass. For as it is expedient, so He wills it. Now if in this body of ours we do not curiously enquire about the members, much more in the Church. And see his thoughtfulness in that he doth not state the difference which arises from their nature nor that from their operation, but that from their local situation. For "now," saith he, "God hath set the members each one of them in the body even as it pleased Him." And he said well, "each one," pointing out that the use extends to all. For thou canst not say, "This He hath Himself placed but not that: but every one according to His will, so it is situated." So that to the foot also it is profitable that it should be so stationed, and not to the head only: and if it should invert the order and leaving its own place, should go to another, though it might seem to have bettered its condition, it would be the undoing and ruin of the whole. For it both falls from its own, and reaches not the other station.

1 Corinthians 12:19-20 — Homily on 1 Corinthians 30

"And if they were all one member, where were the body?" "But now are they many members, but one body." Thus having silenced them sufficiently by God's own arrangement, again he states reasons. And he neither doth this always nor that, but alternates and varies his discourse. Since on the one hand, he who merely silences, confounds the hearer, and he, on the contrary, who accustoms him to demand reasons for all things, injures him in the matter of faith; for this cause then Paul is continually practising both the one and the other, that they may both believe and may not be confounded; and after silencing them, he again gives a reason likewise. And mark his earnestness in the combat and the completeness of his victory. For from what things they supposed themselves unequal in honor because in them there was great diversity, even from these things he shows that for this very reason they are equal in honor. How, I will tell you. "If all were one member," saith he, "where were the body?" Now what he means is, If there were not among you great variety, ye could not be a body; and not being a body, ye could not be one; and not being one, ye could not be equal in honor. Whence it follows again that if ye were all equal in honor, ye were not a body; and not being a body, ye were not one; and not being one, how could ye be equal in honor? As it is, however, because ye are not all endowed with some one gift, therefore are ye a body; and being a body, ye are all one, and differ nothing from one another in this that ye are a body. So that this very difference is that which chiefly causeth your equality in honor. And accordingly he adds, "But now they are many members, yet one body."

1 Corinthians 12:21 — Homily on 1 Corinthians 31

Having checked the envy of those in lower rank, and having taken off the dejection which it was likely that they would feel from greater gifts having been vouchsafed to others, he humbles also the pride of these latter who had received the greater gifts. He had done the same indeed in his discourse also with the former. For the statement that it was a gift and not an achievement was intended to declare this. But now he doth it again even more vehemently, dwelling on the same image. For from the body in what follows, and from the unity thence arising, he proceeds to the actual comparison of the members, a thing on which they were especially seeking to be instructed. Since there was not so much power to console them in the circumstance of their being all one body, as in the conviction that in the very things wherewith they were endowed, they were not left greatly behind. And he saith, "The eye cannot say to the hand, I have no need of thee: or again the head to the feet, I have no need of you." For though the gift be less, yet is it necessary: and as when the one is absent, many functions are impeded, so also without the other there is a maim in the fulness of the Church. And he said not, "will not say," but "cannot say." So that even though it wish it, though it should actually say so, it is out of the question nor is the thing consistent with nature. For this cause having taken the two extremes, he makes trial of his argument in them, first in respect of the hand and the eye, and secondly, in respect of the head and feet, adding force to the example. For what is meaner than the foot? Or what more honorable and more necessary than the head? For this, the head, more than any thing, is the man. Nevertheless, it is not of itself sufficient nor could it alone perform all things; since if this were so, our feet would be a superfluous addition.

1 Corinthians 12:22-23 — Homily on 1 Corinthians 31

"Nay, much rather those members of the body, which seem to be more feeble are necessary: And those parts of the body which we think to be less honorable, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness." In every clause adding the term "body," and thereby both consoling the one and checking the other. "For I affirm not this only," saith he, "that the greater have need of the less, but that they have also much need. Since if there be any thing weak in us, if any thing dishonorable, this is both necessary and enjoys greater honor." And he well said, "which seem," and, "which we think;" pointing out that the judgment arises not from the nature of the things, but from the opinion of the many. For nothing in us is dishonorable, seeing it is God's work. Thus what in us is esteemed less honorable than our genital members? Nevertheless, they enjoy greater honor. And the very poor, even if they have the rest of the body naked, cannot endure to exhibit those members naked. Yet surely this is not the condition of things dishonorable; but it was natural for them to be despised rather than the rest. For so in a house the servant who is dishonored, so far from enjoying greater attention, hath not even an equal share vouchsafed him. By the same rule likewise, if this member were dishonorable, instead of having greater privileges it ought not even to enjoy the same: whereas now it hath more honor for its portion: and this too the wisdom of God hath effected. For to some parts by their nature He hath given not to need it: but to others, not having granted it by their nature, He hath compelled us to yield it. Yet are they not therefore dishonorable. Since the animals too by their nature have a sufficiency, and need neither clothing nor shoes nor a roof, the greater part of them: yet not on this account is our body less honorable than they, because it needs all these things. Yea rather, were one to consider accurately, these parts in question are even by nature itself both honorable and necessary. Which in truth Paul himself imitated, giving his judgment in their favor not from our care and from their enjoying greater honor, but from the very nature of the things. Wherefore when he calls them "weak" and "less honorable," he uses the expression, "which seem:" but when he calls them "necessary," he no longer adds "which seem," but himself gives his judgment, saying, "they are necessary;" and very properly. For they are useful to procreation of children and the succession of our race. Wherefore also the Roman legislators punish them that mutilate these members and make men eunuchs, as persons who do injury to our common stock and affront nature herself. But woe to the dissolute who bring reproach on the handy-works of God. For as many are wont to curse wine on account of the drunken, and womankind on account of the unchaste; so also they account these members base because of those who use them not as they ought. But improperly. For the sin is not allotted to the thing as a portion of its nature, but the transgression is produced by the will of him that ventures on it. But some suppose that the expressions, "the feeble members," and "less honorable," and "necessary," and "which enjoy more abundant honor," are used by Paul of eyes and feet, and that he speaks of the eye as "more feeble," and "necessary," because though deficient in strength, they have the advantage in utility: but of the feet as the "less honorable:" for these also receive from us great consideration.

1 Corinthians 12:24 — Homily on 1 Corinthians 31

"But our comely parts have no need:" That is, lest any should say, "Why what kind of speech is this, to despise the honorable and pay court to the less honored?" "we do not this in contempt," saith he, "but because they 'have no need.'" And see how large a measure of praise he thus sets down in brief, and so hastens on: a thing most conveniently and usefully done. And neither is he content with this, but adds also the cause, saying, "But God tempered the body together, giving more abundant honor unto that part which lacked:" Now if He tempered it together, He did not suffer that which is more uncomely to appear. For that which is mingled becomes one thing, and it doth not appear what it was before: since otherwise we could not say that it was tempered. And see how he continually hastens by the defects, saying, "that which lacked." He said not, "to that which is dishonorable," "to that which is unseemly," but, "to that which lacked," ("that which lacked;" how? by nature,) "giving more abundant honor." And wherefore? "That there should be no schism in the body." Thus because, though they enjoyed an endless store of consolation, they nevertheless indulged grief as if they had received less than others, he signifies that they were rather honored. For his phrase is, "Giving more abundant honor to that which lacked." Next he also adds the reason, showing that with a view to their profit he both caused it to lack and more abundantly honored it. And what is the reason? "That there should be no schism," saith he, "in the body." (And he said not, "in the members," but, "in the body.") For there would indeed be a great and unfair advantage, if some members were cared for both by nature and by our forethought, others not even by either one of these. Then would they be cut off from one another, from inability to endure the connection. And when these were cut off, there would be harm done also to the rest. Seest thou how he points out, that of necessity "greater honor" is given to "that which lacketh?" "For had not this been so, the injury would have become common to all," saith he. And the reason is, that unless these received great consideration on our part, they would have been rudely treated, as not having the help of nature: and this rude treatment would have been their ruin: their ruin would have divided the body; and the body having been divided, the other members also would have perished, which are far greater than these. Seest thou that the care of these latter is connected with making provision for those? For they have not their being so much in their own nature, as in their being one, by virtue of the body. Wherefore if the body perish, they profit nothing by such health as they have severally. But if the eye remain or the nose, preserving its proper function, yet when the bond of union is broken there will be no use for them ever after; whereas, suppose this remaining, and those injured, they both support themselves through it and speedily return to health. But perhaps some one may say, "this indeed in the body hath reason, that 'that which lacketh hath received more abundant honor,' but among men how may this be made out?" Why, among men most especially thou mayest see this taking place. For so they who came at the eleventh hour first received their hire; and the sheep that had wandered induced the shepherd to leave behind the ninety and nine and run after it, and when it was found, he bore and did not drive it; and the prodigal son obtained more honor than he who was approved; and the thief was crowned and proclaimed before the Apostles. And in the case of the talents also thou mayest see this happen: in that to him that received the five talents, and to him that received two, were vouchsafed the same rewards; yea, by the very circumstance that he received the two, he was the more favored with great providential care. Since had he been entrusted with the five, with his want of ability he would have fallen from the whole:…

1 Corinthians 12:25 — Homily on 1 Corinthians 31

"That there should be no schism in the body." Next he also adds the reason, showing that with a view to their profit he both caused it to lack and more abundantly honored it. And what is the reason? "That there should be no schism," saith he, "in the body." (And he said not, "in the members," but, "in the body.") For there would indeed be a great and unfair advantage, if some members were cared for both by nature and by our forethought, others not even by either one of these. Then would they be cut off from one another, from inability to endure the connection. And when these were cut off, there would be harm done also to the rest. Seest thou how he points out, that of necessity "greater honor" is given to "that which lacketh?" "For had not this been so, the injury would have become common to all," saith he. And the reason is, that unless these received great consideration on our part, they would have been rudely treated, as not having the help of nature: and this rude treatment would have been their ruin: their ruin would have divided the body; and the body having been divided, the other members also would have perished, which are far greater than these. Seest thou that the care of these latter is connected with making provision for those? For they have not their being so much in their own nature, as in their being one, by virtue of the body. Wherefore if the body perish, they profit nothing by such health as they have severally. But if the eye remain or the nose, preserving its proper function, yet when the bond of union is broken there will be no use for them ever after; whereas, suppose this remaining, and those injured, they both support themselves through it and speedily return to health. But perhaps some one may say, "this indeed in the body hath reason, that 'that which lacketh hath received more abundant honor,' but among men how may this be made out?" Why, among men most especially thou mayest see this taking place. For so they who came at the eleventh hour first received their hire; and the sheep that had wandered induced the shepherd to leave behind the ninety and nine and run after it, and when it was found, he bore and did not drive it; and the prodigal son obtained more honor than he who was approved; and the thief was crowned and proclaimed before the Apostles. Thus also Joseph became eminent; thus Aaron the priest: the conspiracy of the envious caused God once and again to give His suffrage for him, and was the occasion of the rod's budding. Thus Jacob attained his abundant wealth and all those other blessings. Thus the envious pierce themselves through with ten thousand evils. And in the case of the talents also thou mayest see this happen: in that to him that received the five talents, and to him that received two, were vouchsafed the same rewards; yea, by the very circumstance that he received the two, he was the more favored with great providential care. Since had he been entrusted with the five, with his want of ability he would have fallen from the whole: but having received the two and fulfilled his own duty, he was thought worthy of the same with him that had gained the five, having so far the advantage, as with less labor to obtain the same crown. And yet he too was a man as well as the one that traded with the five. Nevertheless, his Master doth not in any wise call him to a strict account, nor compel him to do the same with his fellow-servant, nor doth he say, "Why canst thou not gain the five?" (though he might justly have said so,) but assigned him likewise his crown. Knowing these things therefore, ye that are greater, trample not on the less, lest, instead of them, ye injure yourselves. For when they are cut off, the whole body is destroyed. Since, what else is a body than the existence of many members? As also Paul himself saith, that "the body is not one member, but many." If therefore this be the essence of a body, let us take care that the many continue many. Since, unless this be entire…

1 Corinthians 12:26 — Homily on 1 Corinthians 31

"And whether one member suffereth all the members suffer with it; or one member is honored, all the members rejoice with it." "Yea, with no other view," saith he, "did He make the care He requires common, establishing unity in so great diversity, but that of all events there might be complete communion. Because, if our care for our neighbor be the common safety, it follows also that our glory and our sadness must be common." Three things therefore he here demands: the not being divided but united in perfection: the having like care for another: and the considering all that happens common. And as above he saith, "He hath given more abundant honor to that part which lacked," because it needeth it; signifying that the very inferiority was become an introduction to greater honor; so here he equalizes them in respect of the care also which takes place mutually among them. For "therefore did he cause them to partake of greater honor," saith he, "that they might not meet with less care." And not from hence only, but also by all that befalls them, good and painful, are the members bound to one another. Thus often when a thorn is fixed in the heel, the whole body feels it and cares for it: both the back is bent and the belly and thighs are contracted, and the hands coming forth as guards and servants draw out what was so fixed, and the head stoops over it, and the eyes observe it with much care. So that even if the foot hath inferiority from its inability to ascend, yet by its bringing down the head it hath an equality, and is favored with the same honor; and especially whenever the feet are the cause of the head's coming down, not by favor but by their claim on it. And thus, if by being the more honorable it hath an advantage; yet in that, being so it owes such honor and care to the lesser and likewise equal sympathy: by this it indicates great equality. Since what is meaner than the heel? what more honorable than the head? Yet this member reaches to that, and moves them all together with itself. Again if anything is the matter with the eyes, all complain and all are idle: and neither do the feet walk nor the hands work, nor doth the stomach enjoy its accustomed food; and yet the affection is of the eyes. Why dost thou cause the stomach to pine? why keep thy feet still? why bind thy hands? Because they are tied to the feet, and in an unspeakable manner the whole body suffers. For if it shared not in the suffering, it would not endure to partake of the care. Wherefore "that the members may have the same care one for another," he added, "whether one member suffereth, all the members suffer with it; or one member is honored, all the members rejoice with it." "And how do they rejoice with it?" say you. The head is crowned, and the whole man is honored. The mouth speaks, and the eyes laugh and are delighted. Yet the credit belongs not to the beauty of the eyes, but to the tongue. Again if the eyes appear beautiful, the whole woman is embellished: as indeed these also, when a straight nose and upright neck and other members are praised, rejoice and appear cheerful: and again they shed tears in great abundance over their griefs and misfortunes, though themselves continue uninjured.

1 Corinthians 12:27 — Homily on 1 Corinthians 32

For lest any should say, "What is the example of the body to us? since the body is a slave to nature but our good deeds are of choice;" he applies it to our own concerns; and to signify that we ought to have the same concord of design as they have from nature, he saith, "Now ye are the body of Christ." But if our body ought not to be divided, much less the body of Christ, and so much less as grace is more powerful than nature. But what is the expression, "severally?" "So far at least as appertaineth to you; and so far as naturally a part should be built up from you." For because he had said, "the body," whereas the whole body was not the Corinthian Church, but the Church in every part of the world, therefore he said, "severally:" i.e., the Church amongst you is a part of the Church existing every where and of the body which is made up of all the Churches: so that not only with yourselves alone, but also with the whole Church throughout the world, ye ought to be at peace, if at least ye be members of the whole body.

1 Corinthians 12:28 — Homily on 1 Corinthians 32

Thus what I spake of before, this also he now doth. Because they thought highly of themselves in respect of the tongues he sets it last every where. For the terms, "first" and "secondly," are not used by him here at random, but in order by enumeration to point out the more honorable and the inferior. Wherefore also he set the apostles first who had all the gifts in themselves. And he said not, "God hath set certain in the Church, apostles" simply, or "prophets," but he employs "first, second," and "third," signifying that same thing which I told you of. "Secondly, prophets." For they used to whom he saith, "Let the prophets speak, two or three." And writing also to Timothy, he said, "Neglect not the gift that is in thee, which was given thee by prophecy." And they were much more many that prophesied. And if Christ saith, "The Law and the Prophets prophesied until John," He saith it of those prophets who before proclaimed His coming. "Thirdly, teachers." For he that prophesieth speaks all things from the Spirit; but he that teacheth sometimes discourses also out of his own mind. Wherefore also he said, "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and in teaching:" whereas he that speaks all things by the Spirit doth not labor. This accordingly is the reason why he set him after the prophet, because the one is wholly a gift but the other is also man's labor. For he speaks many things of his own mind, agreeing however with the sacred Scriptures. "Then miracles, then gifts of healings." Seest thou how he again divides the healings from the power, which also he did before. For the power is more than the healing: since he that hath power both punishes and heals, but he that hath the gift of healings doeth cures only. And observe how excellent the order he made use of, when he set the prophecy before the miracles and the healings. For above when he said, "To one is given by the Spirit the word of wisdom, and to another the word of knowledge," he spake, not setting them in order, but indifferently. Here, on the other hand, he sets a first and a second rank. Wherefore then doth he set prophecy first? Because even in the old covenant the matter has this order. For example, when Isaiah was discoursing with the Jews, and exhibiting a demonstration of the power of God, and bringing forward the evidence of the worthlessness of the demons, he made this also as the greater evidence of his divinity, his foretelling things to come. And Christ Himself after working so many signs saith that this was no small sign of His divinity: and continually adds, "But these things have I told you, that when it is come to pass, ye may believe that I am He." "Well then; the gifts of healing are justly inferior to prophecy. But why likewise to teaching?" Because it is not the same thing to declare the word of preaching and sow piety in the hearts of the hearers, as it is to work miracles: since these are done merely for the sake of that. When therefore any one teaches both by word and life, he is greater than all. For those he calls emphatically teachers, who both teach by deeds and instruct in word. For instance: this made the Apostles themselves to become Apostles. And those gifts certain others also, of no great worth, received in the beginning, as they who said, "Lord, did we not prophesy by Thy Name, and do mighty works?" and after this were told, "I never knew you; depart from Me, ye that work iniquity." But this twofold mode of teaching, I mean that by deeds and by words, no bad man would ever undertake. As to his setting the prophets first marvel not at it. For he is not speaking of prophets simply, but of those who by prophecy do also teach and say every thing to the common benefit: which in proceeding he makes more clear to us. "Helps, governments" What is, "helps?" To support the weak. Is this then a gift, tell me? In the first place, this too is of the Gift of God, aptness for a patron'…

1 Corinthians 12:30 — Homily on 1 Corinthians 32

For even as the great gifts God hath not vouchsafed all to all men, but to some this, and to others that, so also did He in respect of the less, not proposing these either to all. And this He did, procuring thereby abundant harmony and love, that each one standing in need of the other might be brought close to his brother. This economy He established also in the arts, this also in the elements, this also in the plants, and in our members, and absolutely in all things.

1 Corinthians 12:31 — Homily on 1 Corinthians 32

Then he subjoins further the most powerful consolation, and sufficient to recover them and quiet their vexed souls. And what is this? "Desire earnestly," saith he, "the better gifts. And a still more excellent way show I unto you." Now by saying this, he gently hinted that they were the cause of their own receiving the lesser gifts, and had it in their power, if they would, to receive the greater. For when he saith, "desire earnestly," he demands from them all diligence and desire for spiritual things. And he said not, the greater gifts, but "the better," i.e., the more useful, those which would profit. And what he means is this: "continue to desire gifts; and I point out to you a fountain of gifts." For neither did he say, "a gift," but "a way," that he might the more extol that which he intends to mention. As if he said, It is not one, or two, or three gifts that I point out to you, but one way which leadeth to all these: and not merely a way, but both "a more excellent way" and one that is open in common to all. For not as the gifts are vouchsafed, to some these, to others those, but not all to all; so also in this case: but it is an universal gift. Wherefore also he invites all to it. "Desire earnestly," saith he, "the better gifts and yet show I unto you a more excellent way;" meaning love towards our neighbor. Then intending to proceed to the discourse concerning it and the encomium of this virtue, he first lowereth these by comparison with it, intimating that they are nothing without it; very considerately. For if he had at once discoursed of love, and having said, "I show unto you a way," had added, "but this is love," and had not conducted his discourse by way of comparison; some might possibly have scoffed at what was said, not understanding clearly the force of the thing spoken of but still gaping after these. Wherefore he doth not at once unfold it, but first excites the hearer by the promise, and saith, "I show unto you a more excellent way," and so having led him to desire it, he doth not even thus straightway proceed to it, but augmenting still further and extending their desire, he discourses first of these very things, and shows that without it they are nothing; reducing them to the greatest necessity of loving one another; seeing also that from neglect of it sprang that which caused all their evils. So that in this respect also it might justly appear great, if the gifts not only brought them not together, but divided them even when united: but this, when many were so divided, would reunite them by virtue of its own and make them one body. This however he doth not say at once, but what they chiefly longed for, that he sets down; as that the thing was a gift and a most excellent way to all the gifts. So that, even if thou wilt not love thy brother on the score of friendship, yet for the sake of obtaining a better sign and an abundant gift, cherish love.

1 Corinthians 13:1 — Homily on 1 Corinthians 32

And see whence he first begins; from that which was marvellous in their eyes and great, the gift of tongues. And in bringing forward that gift, he mentions it not just in the degree they had it in, but far more. For he did not say, "if I speak with tongues," but, "If I speak with the tongues of men,-" What is, "of men?" Of all nations in every part of the world. And neither was he content with this amplification, but he likewise uses another much greater, adding the words, "and of angels,-and have not love, I am become sounding brass, or a clanging cymbal." Dost thou see to what point he first exalted the gift, and to what afterwards he lowered and cast it down? For neither did he simply say, "I am nothing," but, "I am become sounding brass" a thing senseless and inanimate. But how "sounding brass?" Emitting a sound indeed, but at random and in vain, and for no good end. Since besides my profiting nothing, I am counted by most men as one giving impertinent trouble, an annoying and wearisome kind of person. Seest thou how one void of love is like to things inanimate and senseless? Now he here speaks of the "tongues of angels," not investing angels with a body, but what he means is this: "should I even so speak as angels are wont to discourse unto each other, without this I am nothing, nay rather a burden and an annoyance." Thus (to mention one other example) where he saith, "To Him every knee shall bow, of things in heaven and things on earth, and things under the earth," he doth not say these things as if he attributed to angels knees and bones, far from it, but it is their intense adoration which he intends; also here he calls it "a tongue" not meaning an instrument of flesh, but intending to indicate their converse with each other by the manner which is known amongst us.

1 Corinthians 13:2 — Homily on 1 Corinthians 32

Then, in order that his discourse may be acceptable, he stops not at the gift of tongues, but proceeds also to the remaining gifts; and having depreciated all in the absence of love, he then depicts her image. And because he preferred to conduct his argument by amplification, he begins from the less and ascends to the greater. For whereas, when he indicated their order, he placed the gift of tongues last, this he now numbers first; by degrees, as I said, ascending to the greater gifts. Thus having spoken of tongues, he proceeds immediately to prophecy; and saith; "And if I have the gift of prophecy." And this gift again with an excellency. For as in that case he mentioned not tongues, but the tongues of all mankind, and as he proceeded, those of angels, and then signified that the gift was nothing without love: so also here he mentions not prophecy alone but the very highest prophecy: in having said, "If I have prophecy," he added, "and know all mysteries and all knowledge;" expressing this gift also with intensity. Then after this also he proceeds to the other gifts. And again, that he might not seem to weary them, naming each one of the gifts, he sets down the mother and fountain of all, and this again with an excellency, thus saying, "And if I have all faith." Neither was he content with this, but even that which Christ spake of as greatest, this also he added, saying, "so as to remove mountains and have not love, I am nothing." And consider how again here also he lowers the dignity of the tongues. For whereas in regard of prophecy he signifies the great advantage arising from it, "the understanding mysteries, and having all knowledge;" and in regard of faith, no trifling work, even "the removing mountains;" in respect of tongues, on the other hand, having named the gift itself only, he quits it. But do thou, I pray, consider this also, how in brief he comprehended all gifts when he named prophecy and faith: for miracles are either in words or deeds. And how doth Christ say, that the least degree of faith is the being able to remove a mountain? For as though he were speaking something very small, did He express Himself when He said, "If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove;" whereas Paul saith that this is "all faith." What then must one say? Since this was a great thing, the removing a mountain, therefore also he mentioned it, not as though "all faith" were only able to do this, but since this seemed to be great to the grosser sort because of the bulk of the outward mass, from this also he extols his subject. And what he saith is this: "If I have all faith, and can remove mountains, but have not love, I am nothing."

1 Corinthians 13:3 — Homily on 1 Corinthians 32

"And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing." Wonderful amplification! For even these things too he states with another addition: in that he said not, "if I give to the poor the half of my goods," or "two or three parts," but, "though I give all my goods." And he said not, "give," but, "distribute in morsels," so that to the expense may be added the administering also with all care. But not even yet have I pointed out the whole of the excellency, until I bring forward the testimonies of Christ which were spoken concerning almsgiving and death. What then are His testimonies? To the rich man He saith, "If thou wouldest be perfect, sell what thou hast and give to the poor, and come, follow me." And discoursing likewise of love to one's neighbor, He saith, "Greater love hath no man than this, that a man may lay down his life for his friends." Whence it is evident, that even before God this is greatest of all. But, "I declare," said Paul, "that even if we should lay down life for God's sake, and not merely lay it down, but so as even to be burned, (for this is the meaning of, "if I give my body to be burned,") we shall have no great advantage if we love not our neighbor." Well then, the saying that the gifts are of no great profit without charity is no marvel: since our gifts are a secondary consideration to our way of life. At any rate, many have displayed gifts, and yet on becoming vicious have been punished: as those who "prophesied in His name, and cast out many demons, and wrought many mighty works;" as Judas the traitor: while others, exhibiting as believers a pure life, have needed nothing else in order to their salvation. Wherefore, that the gifts should, as I said, require this, is no marvel: but that an exact life even should avail nothing without it, this is what Christ appears to adjudge. His great rewards to both these, I mean to the giving up our possessions, and to the perils of martyrdom. For both to the rich man He saith, as I before observed, "If thou wilt be perfect, sell thy goods, and give to the poor, and come, follow me:" and discoursing with the disciples, of martyrdom He saith, "Whosoever shall lose his life for My sake, shall find it;" and, "Whosoever shall confess Me before men, him will I also confess before My Father which is in heaven." For great indeed is the labor of this achievement, and well nigh surpassing nature itself, and this is well known to such as have had these crowns vouchsafed to them. For no language can set it before us: so noble a soul doth the deed belong to and so exceedingly wonderful is it. But nevertheless, this so wonderful thing Paul said was of no great profit without love, even though it have the giving up of one's goods joined with it. Wherefore then hath he thus spoken? This will I now endeavor to explain, first having enquired of this, How is it possible that one who gives all his goods to feed the poor can be wanting in love? I grant, indeed, he that is ready to be burned and hath the gifts, may perhaps possibly not have love: but he who not only gives his goods, but even distributes them in morsels; how hath not he love? What then are we to say? Either that he supposed an unreal case as real; which kind of thing he is ever wont to do, when he intends to set before us something in excess; as when writing to the Galatians he saith, "If we or an angel from heaven preach any other gospel unto you than that ye receive let him be accursed." And yet neither was himself nor an angel about to do so; but to signify that he meant to carry the matter as far as possible, he set down even that which could never by any means happen. And again, when he writes to the Romans, and saith, "Neither angels, nor principalities, nor powers, shall be able to separate us from the love of God;" for neither was this about to be done by any angels: but here too he supposes a thing which was not; as indeed also in w…

1 Corinthians 13:4 — Homily on 1 Corinthians 33

Thus, whereas he had showed, that both faith and knowledge and prophecy and tongues and gifts and healing and a perfect life and martyrdom, if love be absent, are no great advantage; of necessity he next makes an outline of its matchless beauty, adorning its image with the parts of virtue as with a sort of colors, and putting together all its members with exactness. But do not thou hastily pass by, beloved, the things spoken, but examine each one of them with much care, that thou mayest know both the treasure which is in the thing and the art of the painter. Consider, for example, from what point he at once began, and what he set first, as the cause of all its excellence. And what is this? Long-suffering. This is the root of all self-denial. Wherefore also a certain wise man said, "A man that is long-suffering is of great understanding; but he that is hasty of spirit is mightily foolish." And comparing it too with a strong city, he said that it is more secure than that. For it is both an invincible weapon and a sort of impregnable tower, easily beating off all annoyances. And as a spark falling into the deep doth it no injury, but is itself easily quenched: so upon a long-suffering soul whatever unexpected thing falls, this indeed speedily vanishes, but the soul it disturbs not: for of a truth there is nothing so impenetrable as long-suffering. You may talk of armies, money, horses, walls, arms, or any thing else whatsoever; you will name nothing like long-suffering. For he that is encompassed with those, oftentimes, being overcome by anger, is upset like a worthless child, and fills all with confusion and tempest: but this man, settled as it were in a harbor, enjoys a profound calm. Though thou surround him with loss, thou hast not moved the rock; though thou bring insult upon him, thou hast not shaken the tower: and though thou bruise him with stripes, thou hast not wounded the adamant. Yea, and therefore is he called long-suffering, because he hath a kind of long and great soul. For that which is long is also called great. But this excellence is born of love, both to them who possess and to them who enjoy it contributing no small advantage. For tell me not of those abandoned wretches, who, doing evil and suffering none, become worse: since here, not from his long-suffering, but from those who abuse it, this result arises. Tell me not therefore of these, but of those gentler persons, who gain great benefit therefrom. For when, having done ill, they suffer none, admiring the meekness of the sufferer, they reap thereby a very great lesson of self command. But Paul doth not stop here, but adds also the other high achievements of love, saying, "is kind." For since there are some who practise their long-suffering with a view not to their own self-denial, but to the punishment of those who have provoked them, to make them burst with wrath; he saith that neither hath charity this defect. Wherefore also he added, "is kind." For not at all with a view to light up the fire, in those who are inflamed by anger, do they deal more gently with them, but in order to appease and extinguish it: and not only by enduring nobly, but also by soothing and comforting, do they cure the sore and heal the wound of passion. "Envieth not." For it is possible for one to be both long-suffering and envious, and thereby that excellency is spoiled. But love avoids this also. "Vaunteth not itself;" i.e., is not rash. For it renders him who loves both considerate, and grave, and steadfast. In truth, one mark of those who love unlawfully is a defect in this point. Whereas he to whom this love is known, is of all men the most entirely freed from these evils. For when there is no anger within, both rashness and insolence are clean taken away. Love, like some excellent husbandman, taking her seat inwardly in the soul and not suffering any of these thorns to spring up. "Is not puffed up." For so we see many who think highly of themselves on the score of these…

1 Corinthians 13:5 — Homily on 1 Corinthians 33

"Doth not behave itself unseemly." Nay, why, saith he, do I say, she "is not puffed up," when she is so far from that feeling, that in suffering the most shameful things for him whom she loves, she doth not even count the thing an unseemliness? Again, he did not say, "she suffereth unseemliness but beareth the shame nobly," but, "she doth not even entertain any sense at all of the shame." For if the lovers of money endure all manner of reproaches for the sake of that sordid traffic of theirs, and far from hiding their faces, do even exult in it: much more he that hath this praiseworthy love will refuse nothing whatsoever for the safety's sake of those whom he loves: nay, nor will any thing that he can suffer shame him. And that we may not fetch our example from any thing base, let us examine this same statement in its application to Christ, and then we shall see the force of what hath been said. For our Lord Jesus Christ was both spit upon and beaten with rods by pitiful slaves; and not only did He not count it an unseemliness, but He even exulted and called the thing glory; and bringing in a robber and murderer with Himself before the rest into paradise, and discoursing with a harlot, and this when the standers-by all accused Him, He counted not the thing to be disgraceful, but both allowed her to kiss His feet, and to bedew His body with her tears, and to wipe them away with her hair, and this amid a company of spectators who were foes and enemies; "for love doeth nothing unseemly." Therefore also fathers, though they be the first of philosophers and orators, are not ashamed to lisp with their children; and none of those who see them find fault with them, but the thing is esteemed so good and right as to be even worthy of prayer. And again, should they become vicious, the parents keep on correcting, caring for them, abridging the reproaches they incur, and are not ashamed. For love "doth nothing unseemly," but as it were with certain golden wings covereth up all the offences of the beloved. "Seeketh not its own, is not provoked." Thus having said, "doth not behave itself unseemly," he showeth also the temper of mind, on account of which she doth not behave herself unseemly. And what is that temper? That she "seeketh not her own." For the beloved she esteems to be all, and then only "behaveth herself unseemly," when she cannot free him from such unseemliness; so that if it be possible by her own unseemliness to benefit her beloved, she doth not so much as count the thing unseemliness; for the other party thereafter is yourself, when you love: since this is friendship, that the lover and the beloved should no longer be two persons divided, but in a manner one single person; a thing which no how takes place except from love. Seek not therefore thine own, that thou mayest find thine own. For he that seeks his own, finds not his own. Wherefore also Paul said, "Let no man seek his own, but each his neighbor's good." For your own profit lies in the profit of your neighbor, and his in yours. As therefore one that had his own gold buried in the house of his neighbor, should he refuse to go and there seek and dig it up, will never seek it; so likewise here, he that will not seek his own profit in the advantage of his neighbor, will not attain unto the crowns due to this: God Himself having therefore so disposed of it, in order that we should be mutually bound together: and even as one awakening a slumbering child to follow his brother, when he is of himself unwilling, places in the brother's hand that which he desires and longs for, that through desire of obtaining it he may pursue after him that holds it, and accordingly so it takes place: thus also here, each man's own profit hath he given to his neighbor, that hence we may run after one another, and not be torn asunder. "Is not easily provoked, thinketh no evil." See love again not only subduing vice, but not even suffering it to arise at all. For he said not, "though provoked,…

1 Corinthians 13:6 — Homily on 1 Corinthians 33

"Rejoiceth not in unrighteousness:" i.e., doth not feel pleasure over those that suffer ill: and not this only, but also, what is much greater, "rejoiceth with the truth." "She feels pleasure," saith he, "with them that are well spoken of," as Paul saith, "Rejoice with them that rejoice, and weep with them that weep." Hence, she "envieth not," hence she "is not puffed up:" since in fact she accounts the good things of others her own. Seest thou how by degrees love makes her nursling an angel? For when he is void of anger, and pure from envy, and free from every tyrannical passion, consider that even from the nature of man he is delivered from henceforth, and hath arrived at the very serenity of angels.

1 Corinthians 13:7 — Homily on 1 Corinthians 33

Wherefore he saith, "beareth all things." From her long-suffering, from her goodness; whether they be burdensome, or grievous, or insults, or stripes, or death, or whatsoever else. And this again one may perceive from the case of blessed David. For what could be more intolerable than to see a son rising up against him, and aiming at the usurpation, and thirsting for a father's blood? Yet this did that blessed one endure, nor even so could he bear to throw out one bitter expression against the parricide; but even when he left all the rest to his captains, gave a strong injunction respecting his safety. For strong was the foundation of his love. Wherefore also it "beareth all things."

1 Corinthians 13:8 — Homily on 1 Corinthians 33

"Love never faileth." Seest thou when he put the crown on the arch, and what of all things is peculiar to this gift? For what is, "faileth not?" it is not severed, is not dissolved by endurance. For it puts up with everything: since happen what will, he that loves never can hate. This then is the greatest of its excellencies. Such a person was Paul. Wherefore also he said, "If by any means I may provoke to emulation them which are my flesh;" and he continued hoping. And to Timothy he gave a charge, saying, "And the Lord's servant must not strive, but be gentle towards all ... in meekness correcting those that oppose themselves, if God peradventure may give them the knowledge of the truth." "What then," saith one, "if they be enemies and heathens, must one hate them?" One must hate, not them but their doctrine: not the man, but the wicked conduct, the corrupt mind. For the man is God's work, but the deceit is the devil's work. Do thou not therefore confound the things of God and the things of the devil. Since the Jews were both blasphemers, and persecutors, and injurious, and spake ten thousand evil things of Christ. Did Paul then hate them, he who of all men most loved Christ? In no wise, but he both loved them, and did everything for their sakes: and at one time he saith, "My heart's desire and my supplication to God is for them that they may be saved:" and at another, "I could wish that myself were anathema from Christ for their sakes." Thus also Ezekiel seeing them slain saith, "Alas, O Lord, dost Thou blot out the remnant of Israel?" And Moses, "If Thou wilt forgive their sin, forgive."

1 Corinthians 13:8 — Homily on 1 Corinthians 34

Having shown the excellency of love from its being requisite both to the spiritual gifts, and to the virtues of life; and from rehearsal of all its good qualities, and by showing it to be the foundation of exact self-denial; from another, a third head, again he points out its worth. And this he doth, first from a wish to persuade those who seemed to be accounted inferior that it is in their power to have the chief of all signs, and that they will be no worse off than the possessors of the gifts, if they have this, but rather much better: secondly, with regard on the other hand to them that had the greater gifts and were lifted up thereby, studying to bring them down and to show that they have nothing unless they have this. For thus they would both love one another, envy as well as pride being hereby taken away; and reciprocally, loving one another, they would still further banish these passions. Now then after that in every way he had shown her to be very exceedingly great, again he doth so from another most important head, by a fresh comparison exalting her dignity, and saying thus; "but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease." For if both these were brought in in order to the faith; when that is every where sown abroad, the use of these is henceforth superfluous. But the loving one another shall not cease, rather it shall even advance further, both here and hereafter, and then more than now. For here there are many things that weaken our love; wealth, business, passions of the body, disorders of the soul; but there none of these. But although it be no marvel that prophecies and tongues should be done away, that knowledge should be done away, this is what may cause some perplexity. For this also he added, "Whether there be knowledge, it shall be done away." What then? are we then to live in ignorance? Far from it. Nay, then specially it is probable that our knowledge is made intense. Wherefore also he said, "Then shall I know, even as also I am known." For this reason, if you mark it, that you might not suppose this to be done away equally with the prophecy and the tongues, having said, "Whether there be knowledge, it shall be done away," he was not silent, but added also the manner of its vanishing away, immediately subjoining the saying.

1 Corinthians 13:9-10 — Homily on 1 Corinthians 34

"We know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." It is not therefore knowledge that is done away, but the circumstance that our knowledge is in part. For we shall not only know as much but even a great deal more. But that I may also make it plain by example; now we know that God is every where, but how, we know not. That He made out of things that are not the things that are we know; but of the manner we are ignorant. That He was born of a virgin, we know; but how, we know not yet. But then shall we know somewhat more and clearer concerning these things.

1 Corinthians 13:11 — Homily on 1 Corinthians 34

"When I was a child, I spake as a child, I felt as a child, I thought as a child; but now that I am become a man, I have put away childish things." Next he points out also how great is the distance between the two, and that our deficiency is no small one.

1 Corinthians 13:12 — Homily on 1 Corinthians 34

"For now we see in a mirror." Further, because the glass sets before us the thing seen indefinitely, he added, "darkly," to show very strongly that the present knowledge is most partial. "But then face to face." Not as though God hath a face, but to express the notion of greater clearness and perspicuity. Seest thou how we learn all things by gradual addition? "Now I know in part; but then shall I know even as also I have been known." Seest thou how in two ways he pulls down their pride? Both because their knowledge is in part, and because not even this have they of themselves. "For I knew Him not, but He made Himself known to me," saith he. Wherefore, even as now He first knew me, and Himself hastened towards me, so shall I hasten towards Him then much more than now. For so he that sits in darkness, as long as he sees not the sun doth not of himself hasten to meet the beauty of its beam, which indeed shows itself as soon as it hath begun to shine: but when he perceives its brightness, then also himself at length follows after its light: This then is the meaning of the expression, "even as also I have been known." Not that we shall so know him as He is, but that even as He hastened toward us now, so also shall we cleave unto Him then, and shall know many of the things which are now secret, and shall enjoy that most blessed society and wisdom. For if Paul who knew so much was a child, consider what those things must be. If these be "a glass" and "a riddle," do thou hence again infer, God's open Face, how great a thing It is. But that I may open out to thee some small part of this difference, and may impart some faint ray of this thought to thy soul, I would have thee recall to mind things as they were in the Law, now after that grace hath shone forth. For those things too, that came before grace, had a certain great and marvellous appearance: nevertheless, hear what Paul saith of them after grace came: "That which was made glorious had no glory in this respect, by reason of the glory that surpasseth." But what say those who shrink from nothing? That the expression, "now I know in part," is spoken in dispensations; for that the Apostle had the perfect knowledge of God. And now he calls himself a child? How sees he "in a mirror?" How "darkly," if he hath the sum of knowledge? And why doth he refer to it as something peculiar to the Spirit, and to no other power in the creation, saying, "For who among men knoweth the things of a man, save the spirit of the man which is in him? Even so the things of God none knoweth, save the Spirit of God." And Christ again sayeth that this belongs to Himself alone, thus saying, "Not that any man hath seen the Father, save He which is from God, He hath seen the Father," giving the name, "sight," to the most clear and perfect knowledge. And how shall he who knoweth the Essence, be ignorant of the dispensations? since that knowledge is greater than this. "Are we then," saith he, "ignorant of God?" Far from it. That He is, we know, but what He is, as regards His Essence, we know not yet. And that thou mayst understand that not concerning the dispensations did he speak the words, "now I know in part," hear what follows. He adds then, "but then shall I know, even as also I have been known." He was surely known not by the dispensations, but by God. Let none therefore consider this to be a small or simple transgression, but twofold, and threefold, yea and manifold. For not only is there this impiety that they boast of knowing those things which belong to the Spirit alone; and to the only-begotten Son of God, but also that when Paul could not acquire even this knowledge "which is in part" without the revelation from above, these men say that they have obtained the whole from their own reasonings. For neither are they able to point out that the Scripture hath any where discoursed to us of these things.

1 Corinthians 13:13 — Homily on 1 Corinthians 34

"And now abideth, faith, hope, love, these three; and the greatest of these is love." For faith indeed and hope, when the good things believed and hoped for are come, cease. And to show this Paul said, "For hope that is seen is not hope; for who hopeth for that which he seeth." Again, "Now faith is the assurance of things hoped for, the proving of things not seen." So that these cease when those appear; but love is then most elevated, and becomes more vehement. Another encomium of love. For neither is he content with those before mentioned, but he strives to discover yet another. And observe: he hath said that it is a great gift, and a still more excellent way to these. He hath said, that without it there is no great profit in our gifts; he hath shadowed out its image at length; he intends again and in another manner to exalt it, and to show that it is great from its abiding. Wherefore also he said, "But now abideth faith, hope, love, these three; but the greatest of these is love." How then is love the greater? In that those pass away.

1 Corinthians 14:1 — Homily on 1 Corinthians 34

If now so great is the virtue of love, with good reason doth he add and say, "Follow after love." For there is surely need of "following," and a kind of vehement running after her: in such sort doth she fly from us, and so many are the things which trip us up in that direction. Wherefore we have ever need of great earnestness in order to overtake her. And to point out this, Paul said not, "follow love," but, "pursue" her; stirring us up, and inflaming us to lay hold on her.

1 Corinthians 14:1 — Homily on 1 Corinthians 35

Thus, inasmuch as he had with exactness rehearsed unto them all the excellence of love, he exhorts them in what follows, with alacrity to lay hold of it. Wherefore also he said, "Follow after:" for he that is in chase beholds that only which is chased, and towards that he strains himself, and leaves not off until he lay hold of it. He that is in chase, when by himself he cannot, by those that are before him he doth overtake the fugitive, beseeching those who are near with much eagerness to seize and keep it so seized for him until he shall come up. This then let us also do. When of ourselves we do not reach unto love, let us bid them that are near her to hold her, till we come up with her, and when we have apprehended, no more let her go, that she may not again escape us. For continually she springs away from us, because we use her not as we ought, but prefer all things unto her. Therefore we ought to make every effort, so as perfectly to retain her. For if this be done, we require not henceforth much labor, nay rather scarce any; but taking our ease, and keeping holidays, we shall march on in the narrow path of virtue. Wherefore he saith, "Follow after her." Then that they might not suppose that for no other end he brought in the discourse of charity, except that he might extinguish the gifts, he subjoins as follows: "Yet desire earnestly spiritual gifts; but rather that ye may prophesy."

1 Corinthians 14:2 — Homily on 1 Corinthians 35

At this point he makes a comparison between the gifts, and lowers that of the tongues, showing it to be neither altogether useless, nor very profitable by itself. For in fact they were greatly puffed up on account of this, because the gift was considered to be a great one. And time of building the tower the one tongue was divided into many; so then the many tongues frequently met in one man, and the same person used to discourse both in the Persian, and the Roman, and the Indian, and many other tongues, the Spirit sounding within him: and the gift was called the gift of tongues because he could all at once speak divers languages. See accordingly how he both depresses and elevates it. Thus, by saying, "He that speaketh with tongues, speaketh not unto men, but unto God, for no man understandeth," he depressed it, implying that the profit of it was not great; but by adding, "but in the Spirit he speaketh mysteries" he again elevated it, that it might not seem to be superfluous and useless and given in vain.

1 Corinthians 14:3 — Homily on 1 Corinthians 35

"But he that prophesieth speaketh unto men edification, and exhortation, and comfort." Seest thou by what he signifies the choice nature of this gift? i.e., by the common benefit? and how every where he gives the higher honor to that which tends to the profit of the many? For do not the former speak unto men also? tell me. But not so much "edification, and exhortation, and comfort." So that the being powered by the Spirit is common to both, as well to him that prophesieth, as to him that speaketh with tongues; but in this, the one (he, I mean, who prophesieth) hath the advantage in that he is also profitable unto the hearer. For they who with tongues were not understood by them that had not the gift.

1 Corinthians 14:4 — Homily on 1 Corinthians 35

What then? Did they edify no man? "Yes," saith he, "themselves alone:" wherefore also he adds, "He that speaketh in tongue edifieth himself." And how, if he know not what he saith? Why, for the present, he is speaking of them who understand what they say; understand it themselves, but know not how to render it unto others. "But he that prophesieth edifieth the Church." Now as great as is the difference between a single person and the Church, so great is the interval between these two. Seest thou his wisdom, how he doth not thrust out the gift and make nothing of it, but signifies it to have some advantage, small though it be, and such as to suffice the possessor only?

1 Corinthians 14:5 — Homily on 1 Corinthians 35

Next, lest they should suppose that in envy to them he depresses the tongues, (for the more part had this gift,) to correct their suspicion he saith, "I would have you all speak with tongues, but rather that ye should prophesy: for greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the Church may receive edifying." But "rather" and "greater," do not mark opposition, but superiority. So that hence also it is evident that he is not disparaging the gift, but leading them to better things, displaying both his carefulness on their behalf, and a spirit free from all envy. For neither did he say, "I would that two or three," but, "that ye all spake with tongues" and not this only, but also, "that ye prophesied;" and this rather than that; "for greater is he that prophesieth." For since he hath established and proved it, he next proceeds also to assert it; not however simply, but with a qualification. Accordingly he adds, "except he interpret;" since if he be able to do this, I mean the interpreting, "he hath become equal unto the prophet," so he speaks, "because then there are many who reap the advantage of it;" a thing to be especially observed, how this throughout, before all else, is his object.

1 Corinthians 14:6 — Homily on 1 Corinthians 35

"But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching?" "And why speak I," saith he, "of the rest? Nay, let the person who speaketh with tongues be Paul: for not even so will any good come to the hearers" And these things he saith to signify that he is seeking their profit, not beating any grudge against them that have the gift; since not even in his own person doth he shrink from pointing out its unprofitableness. And indeed it is his constant way to work out the disagreeable topics in his own person: as in the beginning of the Epistle he said, "Who then is Paul? and who is Apollos? and who is Cephas?" This same then he doth also here, saying, "Not even I shall profit you, except I speak to you either by way of revelation, or of prophesying, or of knowledge, or of teaching." And what he means is, "if I say not somewhat that can be made intelligible to you and that may be dear, but merely make display of my having the gift of tongues;-tongues which ye do not understand, ye will go away with no sort of profit. For how should you profit by a voice which ye understand not?"

1 Corinthians 14:7 — Homily on 1 Corinthians 35

"Even things without life, giving a voice, whether pipe or harp, if they give not a distinction in the sounds, how shall it be known what is piped?" "And why do I say," saith he, "that in our case this is unprofitable, and that only useful which is dear and easy to be apprehended by the hearers? Since even in musical instruments without life one may see this: for whether it be pipe or harp, yet if it be struck or blown confusedly and unskilfully, without proper cadence or harmony, it will captivate none of the hearers. For even in these inarticulate sounds there is need of some distinctness: and if thou strike not or breathe into the pipe according to art, thou hast done nothing. Now if from things without life we require so much distinctness, and harmony, and appropriateness, and into those inarticulate sounds we strive and contend to infuse so much meaning, much more in men indued with life and reason, and in spiritual gifts, ought one to make significancy an object.

1 Corinthians 14:8 — Homily on 1 Corinthians 35

"For if the trumpet give an uncertain voice, who shall prepare himself for war?" Thus from things merry ornamental he carries on his argument to those which are more necessary and useful; and saith that not in the harp alone, but in the trumpet also one may see this effect produced. For in that also there are certain measures; and they give out at one time a warlike note, and at another one that is not so; and again sometimes it leads out to line of battle and at others recalls from it: and unless one know this, there is great danger. Which is just what he means, and the mischief of it what he is manifesting, when he saith, "who shall prepare himself for war?" So then, if it have not this quality, it is the ruin of all.

1 Corinthians 14:9 — Homily on 1 Corinthians 35

"So also ye, unless ye utter by the tongue, speech easy to be understood, ye will be speaking into the air:" i. e., calling to nobody, speaking unto no one. Thus every where he shows its unprofitableness. "But if it be unprofitable, why was it given?" saith one. So as to be useful to him that hath received it. But if it is to be so to others also, there must be added interpretation. Now this he saith, bringing them near to one another; that if a person himself have not the gift of interpretation, he may take unto him another that hath it, and make his own gift useful through him. Wherefore he every where points out its imperfection, that so he may bind them together. Any how, he that accounts it to be sufficient for itself, doth not so much commend it as disparage it, not suffering it to shine brightly by the interpretation. For excellent indeed and necessary is the gift, but it is so when it hath one to explain what is spoken. Since the finger too is a necessary thing, but when you separate it from the other members, it will not be equally useful: and the trumpet is necessary, but when it sounds at random, it is rather an annoyance. Yea, neither shall any art come to light, without matter subject to it; nor is matter put into shape, if no form be assigned to it. Suppose then the voice to be as the subject-matter, but the distinctness as that form, which not being present, there will be no use in the material.

1 Corinthians 14:10-11 — Homily on 1 Corinthians 35

"There are, it may be, so many kinds of voices in the world, and no kind is without signification:" i. e., so many tongues, so many voices of Scythians, Thracians, Romans, Persians, Moors, Indians, Egyptians, innumerable other nations. "If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian." "For suppose not," saith he, "that this happens only in our case; rather in all one may see this taking place: so that I do not say this to disparage the voice, but to signify that to me it is useless, as long as it is not intelligible." Next, that he may not render the accusation unpalatable, he makes his charge alike for the two, saying, "He shall be unto me a barbarian, and I to him." Not from the nature of the voice, but from our ignorance. Seest thou how by little and little he draws men to that which is akin to the subject. Which is his use to do, to fetch his examples from afar, and to end with what more properly belongs to the matter. For having spoken of a pipe and harp, wherein is much that is inferior and unprofitable, he comes to the trumpet, a thing more useful; next, from that he proceeds to the very voice itself. So also before, when he was discounting to show that it was not forbidden the Apostles to receive, beginning first with husbandmen, and shepherds, and soldiers, then he brought the discourse on to that which is nearer to the subject, the priests in the old covenant. But do thou, I pray, consider, how every where he hath given diligence to free the gift from censure, and to bring round the charge to the receivers of it. For he said not, "I shall be a barbarian," but, "unto him that speaketh, a barbarian." And again, he did not say, "he that speaketh shall be a barbarian," but "he that speaketh shall be a barbarian unto me."

1 Corinthians 14:12 — Homily on 1 Corinthians 35

"What then must be done?" saith he. Why, so far from disparaging, one ought to recommend and to teach it; as indeed himself also doth. Since after he had accused and rebuked it and shown its unprofitableness, he proceeds to counsel them; saying, "So also ye, since as ye are zealous of spiritual gifts, seek that ye may abound unto the edifying of the Church." Seest thou his aim every where, how he looks to one thing continually and in all cases, the general utility, the profiting the Church; laying this down as a kind of rule? And he did not say, "that ye may obtain the gifts" but, "that ye may abound," i.e., that ye may even possess them in great plenitude. Thus, so far am I from wishing you not to possess them, that I even wish you to abound in them, only so that ye handle them with a view to the common advantage. And how is this to be done? ...

1 Corinthians 14:13 — Homily on 1 Corinthians 35

"Wherefore let him that speaketh in a tongue pray that he may interpret." Here he shows that it is in their power to obtain the gift. For, "let him pray," saith he, i.e., "let him contribute his own part," since if thou ask diligently, thou wilt surely receive. Ask accordingly not to have the gift of tongue only, but also of interpretation, that thou mayest become useful unto all, and not shut up thy gift in thyself alone.

1 Corinthians 14:14-15 — Homily on 1 Corinthians 35

"For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful." "What is it then? I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also." Seest thou how by degrees bringing his argument to a point, he signifies that not to others only is such an one useless, but also to himself; if at least "his understanding is unfruitful?" For if a man should speak only in the Persian, or any other foreign tongue, and not understand what he saith, then of course to himself also will he be thenceforth a barbarian, not to another only, from not knowing the meaning of the sound. For there were of old many who had also a gift of prayer, together with a tongue; and they prayed, and the tongue spake, praying either in the Persian or Latin language, but their understanding knew not what was spoken. Wherefore also he said, "If I pray in a tongue, my spirit prayeth," i.e., the gift which is given me and which moves my tongue, "but my understanding is unfruitful." What then may that be which is best in itself, and doth good? And how ought one to act, or what request of God? To pray, "both with the spirit," i.e., the gift, and "with the understanding." Wherefore also he said, "I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also." He signifieth the same thing here also, that both the tongue may speak, and the understanding may not be ignorant of the things spoken. For except this be so, there will also be another confusion.

1 Corinthians 14:16-17 — Homily on 1 Corinthians 35

"Else," saith he, "if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest?" "For thou verily givest thanks well, but the other is not edified." Observe how again here he brings his stone to the plumb-line every where seeking the edification of the Church. Now by the "unlearned" he means the laymen, and signifies that he also suffers no little loss when he is unable to say the Amen. And what he saith is this: "if thou shalt bless in a barbarian tongue, not knowing what thou sayest, nor able to interpret, the layman cannot respond the Amen. For not hearing the words, 'forever and ever,' which are at the end, he doth not say the Amen." Then again, comforting him concerning this, that he might not seem to hold the gift too cheap; the same kind of remark as he made above, that "he speaketh mysteries," and "speaketh unto God," and "edifieth himself," and "prayeth with the spirit," intending no little comfort from these things, this also he utters here, saying, "for thou indeed givest thanks well," since thou speakest being moved by the Spirit: but the other hearing nothing nor knowing what is said, stands there, receiving no great advantage by it.

1 Corinthians 14:18 — Homily on 1 Corinthians 35

Further, because he had run down the possessors of this gift, as though they had no such great thing; that he might not seem to hold them cheap, as being himself destitute of it, see what he saith: "I thank God, speaking with tongues more than ye all." And this he doth also in another place intending, namely, to take away the advantages of Judaism and to show that henceforth they are nothing, he begins by declaring that himself had been endowed with them, yea, and that in very great excess; and then he calls them "loss," thus saying, "If any man thinketh to have confidence in the flesh, I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as touching the law, a Pharisee; as touching zeal, persecuting the Church; as touching the righteousness which is the law, found blameless." And then, having signified himself to have the advantage of all, he saith, "Howbeit what things were gain to me, those have I counted loss for Christ." So also he doth here, saying, "I speak with tongues more than ye all." Do not ye therefore glory as though ye only had the gift. For I also possess it, yea more than ye.

1 Corinthians 14:19 — Homily on 1 Corinthians 35

"Howbeit in the Church I had rather speak five words with my understanding, that I might instruct others also." What is that, "speak with my understanding, that I might instruct others also?" "Understanding what I say," and "words which I can both interpret to others, and speak intelligently, and teach the hearers. Than ten thousand words in a tongue." Wherefore? "That I may instruct others," saith he. For the one hath but display only; the other, great utility: this being what he everywhere seeks, I mean the common profit. And yet the gift of tongues was strange, but that of prophecy familiar and ancient and heretofore given to many; this on the contrary then first given: howbeit it was not much cared for by him. Wherefore neither did he employ it; not because he had it not, but because he always sought the more profitable things: being as he was free from all vain-glory, and considering one thing only, how he might render the hearers better.

1 Corinthians 14:20 — Homily on 1 Corinthians 36

As might be expected, after his long argument and demonstration he adopts a more vehement style and abundance of rebuke; and mentions an example suited to the subject. For children too are wont to gape after trifles and to be fluttered, but of things very great they have not so much admiration. Since then these also having the gift of tongues, which has the lowest of all, thought they had the whole; therefore he saith, "Be not children," i. e., be not without understanding where ye ought to be considerate, but there be ye childlike and simple, where unrighteousness is, where vain-glory, where pride. For he that is a babe in wickedness ought also to be wise. Since as wisdom with wickedness would not be wisdom, so also simplicity with folly would not be simplicity, it being requisite both in simplicity to avoid folly, and in wisdom wickedness. For as neither bitter nor sweet medicines in excess do good, so neither doth simplicity by itself, nor wisdom: and this is why Christ enjoining us to mix both said, "Be ye wise as serpents, and harmless as doves." But what is it to be a babe in wickedness? Not even to know what wickedness is: yea, such he willed them to be. Wherefore also he said, "It is actually reported that there is fornication among you." He said not, "is done," but is "reported:" as if he said, "ye are not without knowledge of the thing; ye have heard of it some time." I say, he would have them both to be men and children; the one however in wickedness, but the other in wisdom. For so even the man may become a man, if he be also a child: but as long as he is not a child in wickedness, neither will he be a man. For the wicked, instead of being mature, will be but a fool.

1 Corinthians 14:21 — Homily on 1 Corinthians 36

Yet surely it is no where written in the Law, but as I said before, he calls always the whole of the Old Testament, the Law: both the prophets and the historical books And he brings forward his testimony from Esaias the prophet, again covertly detracting from the glory of the gift, for their profit; nevertheless, even thus he states it with praise. For the expression, "not even thus," hath force to point out that the miracle was enough to astonish them; and if they did not believe, the fault was theirs. And wherefore did God work it, if they were not to believe? That He might in every case appear to do His part.

1 Corinthians 14:22 — Homily on 1 Corinthians 36

Having shown then even from the prophecy, that the sign in question is not of great use, he adds, "Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign not to the unbelieving, but to them that believe." Great in this place is the difficulty which one seems to find arising from what is said. For if tongues are for a sign to them that believe not, how saith he, if they that believe not should see you speaking with tongues, they will say that "ye are mad?" And if prophecy be "not for the unbelieving, but for them that believe," how shall also the unbelievers gain thereby? And not only this, but also after this another question hence springs up: since the tongue will appear on the contrary greater than the prophecy. For if the tongues are for a sign to the unbelieving, but prophecy to them that believe, that which draws in aliens and makes of the household, is greater than that which regulates those of the household. What then is the meaning of that expression? Nothing difficult nor obscure, nor contrary to what went before, but rather very agreeable to it, if we give heed: viz., that prophecy is suitable to both, but then tongue not so. Wherefore having said of the tongue, "it is for a sign," he adds, "not to them that believe, but to the unbelievers," and to them "for a sign," i. e., for astonishment, not so much for instruction. "But in the case of prophecy too," saith some one, "he did the very same thing, saying, 'but prophesying serveth not for the unbelieving, but for them which believe.' For the believer hath no need to see a sign, but requires only teaching and catechizing. How then sayest thou," saith he," that prophecy is of use to both, when Paul saith 'not to the unbelieving, but to them which believe?'" If thou wilt accurately examine, thou wilt understand what is said. For he said not, "prophecy is not useful to them unbelieving," but, "is not for a sign," as the tongue," i.e., a mere sign without profit: nor is the tongue any way useful to believers; for its only work is to astonish and to confound; the word "sign" bring one of those which may be taken two ways.

1 Corinthians 14:23 — Homily on 1 Corinthians 36

And to show thee that he introduced the term "sign" here, not as a thing which of course did some good, he added that which resulted from it. And what was this? "They will say," saith he, "that ye are mad" This however not from the nature of the sign, but from their folly. But when thou hearer of unbelievers, do not suppose that the same persons are in every case intended, but at one time they which are incurably diseased and abide uncorrected, and at another they which may be changed; such as were they who in the times of the Apostles admire the mighty things of God which they hear of; such as in the case of Cornelius. His meaning accordingly is this; that prophecy avails both among the unbelieving and among them that believe: as to the tongue, when heard by the unbelieving and inconsiderate, instead of profiting by it, they rather deride the utterers as madmen. For, in fact, it is to them but for a sign, i.e., in order to astonish them merely; whereas they who had understanding used also to profit by it: with a view to which the sign was given. Even as then there were not only certain who accused them of drunkenness, but many also admired them as relating the wonderful works of God. It appears then that the mockers were those without understanding. Wherefore also Paul did not simply say, "they will say that ye are mad," but added, "unlearned and unbelievers." Having said then, that a tongue profited not, and having again qualified this statement by turning the charge upon the Jews, he proceeds to signify that it even doth injury. "And wherefore was it given?" That it might go forth with interpretation: since without this, it hath even the contrary effect among them that are without understanding. "For if," saith he, "all speak with tongues, and there come in unbelievers or unlearned, they will say that ye are mad;" as indeed even the Apostles incurred the suspicion of being drunken: for "these men," it saith, "are filled with new wine;" but it is not the fault of the sign, but of their unskilfulness; therefore he added, "unlearned and unbelievers," to show that the notion belongs to their ignorance and want of faith; for, as I before said, his object is to rank that gift not among things that are disparaged, but among those which do not greatly profit, and this, in order to repress them, and bring them to a necessity of seeking for an interpreter.

1 Corinthians 14:24-25 — Homily on 1 Corinthians 36

But prophecy is not for a sign merely, but is also suitable and useful for faith and for profit unto both classes. And this, if not directly, yet in the sequel he more clearly explained, saying, "he is reproved by all. For, if all prophesy," saith he, "and there come in one unbelieving or unlearned, he is reproved by all; he is judged by all; and thus are the secrets of his heart made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed." So that not in this only is prophecy greater, in its availing with each class, but also in its attracting the more shameless of the unbelievers. For it was not the same wonder, when Peter convicted Sapphira, which was a work of prophecy, and when he spake with tongues: but in the former case all shrank into themselves; whereas, when he spake with tongues, he got the credit of being even beside himself. This then he doth in respect of the tongues, showing that they not only deprive of glory, but also bring shame upon those who have them in the eyes of the unbelievers. But prophecy, on the contrary, is both free from reproach among the unbelievers, and hath very great credit and usefulness. For none will say in regard to prophesying, "they are mad;" nor will any one deride them that prophesy; but, on the contrary, will be astonished at and admire them. For "he is reproved by all," i. e., the things which he hath in his heart, are brought forward and shown unto all: now it is not the same thing for any one to come in and see one speaking in Persian and another in Syriac, and to come in and hear the secrets of his own mind; as whether he cometh in as a tempter and with evil mind, or sincerely; or that such and such a thing hath been done by him, and such another designed. For this is much more awful and more profitable than the other. For this cause therefore, whereas of the tongues he saith, "ye are mad;" not however affirming this of himself, but of their judgment: i. e., "they will say," saith he, "that ye are mad;" here, on the contrary, he makes use both of the verdict of the facts, and that of those who are the objects of the benefit. "For he is reproved by all," saith he, "he is judged by all; and thus are the secrets of his heart made manifest; and so he will fall down on his face and worship God, declaring that God is around you indeed. Seest thou that this is not capable of two interpretations: how in the former case what is done may be doubted of, and here and there an unbeliever might ascribe it to madness? whereas here there will be no such thing, but he will both wonder and worship, first making a confession by his deeds, and then by his words also. Thus also Nebuchadnezzar worshipped God, saying, "Of a truth, your God, He is the God that revealeth secrets, seeing thou couldest reveal this secret." Seest thou the might of prophecy, how it changed that savage one and brought him under instruction and introduced him to faith?

1 Corinthians 14:26 — Homily on 1 Corinthians 36

"What is it then, brethren? When ye come together, each one hath a psalm, hath a teaching, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying." Seest thou the foundation and the rule of Christianity? how, as it is the artificer's work to build, so it is the Christian's to profit his neighbors in all things. But since he had vehemently run down the gift; lest it might seem to be superfluous, for with a view to pull down their pride and no more, he did this:-again he reckons it with the other gifts, saying, "hath a psalm, hath a teaching, hath a tongue." For of old they used also to make psalms by a gift and to teach by a gift. Nevertheless, "let all these look to one thing," saith he, "the correction of their neighbor: let nothing be done at random. For if thou comest not to edify thy brother, why dost thou come here at all? In fact, I do not make much account of the difference of the gifts. One thing concerns me, one thing is my desire, to do all things "unto edifying." Thus also he that hath the lesser gift will outrun him that hath the greater, if this be not wanting. Yea, therefore are the gifts bestowed, that each might be edified; since unless this take place, the gift will rather turn to the condemnation of the receiver. For what, tell me, is the use of prophesying? What is the use of raising the dead, when there is none who profits by it? But if this be the end of the gifts, and if it be possible to effect it in another way without gifts, boast not thyself on the score of the signs, nor do thou bewail thyself to whom the gifts are denied.

1 Corinthians 14:27-28 — Homily on 1 Corinthians 36

"And if any man speaketh in a tongue, let it be by two, or at the most by three, and that in turn; and let one interpret. But if there be no interpreter, let him keep silence in the Church; and let him speak to himself, and to God." What sayest thou, tell me? Having spoken so much of tongues, that the gift is a thing unprofitable, a thing superfluous, if it have no interpreter, dost thou command again to speak with tongues? I do not command, saith he, neither do I forbid; as when he saith, "if any of them that believe not bid you to a feast and ye be disposed to go," he saith it not laying down a law for them to go, but not hindering them: so likewise here. "And let him speak. to himself and to God." If he endure not to be silent, saith he, but is so ambitious and vain-glorious, "let him speak by himself." And thus, by the very fact of so permitting, he greatly checked and put them to shame. Which he doth also elsewhere, discoursing of converse with a wife and saying, "But this I say because of your incontinency." But not so did he speak, when he was discoursing of prophecy. How then? In a tone of command and legislation: "Let the prophets speak, two or three." And he no where here seeks the interpreter, nor doth he stop the mouth of him that prophesies as under the former head, saying, "If there be no interpreter, let him keep silence;" because in fact he who speaks in a tongue is not sufficient of himself. Wherefore if any hath both gifts, let him speak. But if he hath not, yet wish to speak, let him do so with the interpreter's aid. For the prophet is an interpreter, but of God; whereas thou art of man. "But if there be no interpreter, let him keep silence:" for nothing ought to be done superfluously, nothing for ambition. Only "let him speak to himself and to God;" i.e., mentally, or quietly and without noise: at least, if he will speak. For this is surely not the tone of one making a law, but it may be of one who shames them more even by his permission; as when he saith, "but if any hunger, let him eat at home:" and seeming to give permission, he touches them hereby the more sharply. "For ye come not together for this purpose," saith he, "that ye may show that ye have a gift, but that ye may edify the hearers;" which also he before said, "Let all things be done unto edifying."

1 Corinthians 14:29 — Homily on 1 Corinthians 36

"Let the prophets speak by two or three, and let the others discern." No where hath he added, "at the most," as in the case of the tongues. And how is this, one saith? For he makes out that neither is prophesy sufficient in itself, if at least he permitteth the judgment to others. Nay, surely it is quite sufficient; and this is why he did not stop the mouth of the prophet, as of the other, when there is no interpreter; nor, as in his case he said, "if there be no interpreter let him keep silence," so also in the case of the prophet, "if there be none to discern, let him not prophesy;" but he only secured the hearer; since for the satisfaction of the hearers he said this, that no diviner might throw himself in among them. For of this also at the beginning he bade them beware, when he introduced a distinction between divination and prophecy, and now he bids them discriminate and spy out the matter, so that no Satanic teacher might privily enter.

1 Corinthians 14:30-31 — Homily on 1 Corinthians 36

"But if a revelation he made to another sitting by, let the first keep silence. For ye all can prophesy one by one, that all may learn, and all may be comforted." What may this be which is spoken? "If when thou prophesiest," saith he, "and art speaking, the spirit of another stir him up, be silent thenceforth." For that which he said in the case of the tongues, this also here he requires, that it should be done "in turn," only in a diviner way here. For he made not use of the very expression, "in turn?" but "if a revelation be made to another." Since what need was there further, that when the second was moved to prophesy the first should speak? Ought they then both? Nay, this were profane and would produce confusion. Ought the first? This too were out of place. For to this end when the one was speaking, the Spirit moved the other, in order that he too might say somewhat. So then, comforting him that had been silenced, he saith, "For ye all can prophesy one by one, that all may learn, and all may be comforted." Seest thou how again he states the reason wherefore he doeth all things? For if him that speaks with tongues he altogether forbid to speak, when he hath not an interpreter, because of the unprofitableness; reasonably also he bids restrain prophecy, if it have not this quality, but createth confusion and disturbance and unseasonable tumult.

1 Corinthians 14:32 — Homily on 1 Corinthians 36

"And the spirits of the prophets are subject to the prophets." Seest thou how he put him to shame earnestly and fearfully? For that the man might not strive nor be factious, he signifies that the gift itself was under subjection. For by "spirit" here, he means its actual working. But if the spirit be subject, much more thou its possessor canst not justly be contentious.

1 Corinthians 14:33 — Homily on 1 Corinthians 36

Then he signifies that this is pleasing also to God, subjoining and saying, "For God is not a God of confusion, but of peace, as [I teach] in all the Churches of the saints." Seest thou by how many reasons he leads him to silence and soothes him, in the act of giving way to the other? By one thing and that the chief, that he was not shut up by such a proceeding; "for ye all can prophesy," saith he, "one by one." By a second, that this seems good to the Spirit Himself; "for the spirits of the prophets are subject to the prophets." Besides these, that this is according to the mind of God; "for God," saith he, "is not a God of confusion, but of peace:" and by a fourth, that in every part of the world this custom prevails, and no strange thing is enjoined upon them. For thus, saith he, "I teach in all the Churches of the saints." What now can be more awful than these things? For in truth the Church was a heaven then, the Spirit governing all things, and moving each one of the rulers and making him inspired. But now we retain only the symbols of those gifts. For now also we speak two or three, and in turn, and when one is silent, another begins. But these are only signs and memorials of those things. Wherefore when we begin to speak, the people respond, "with thy Spirit," indicating that of old they thus used to speak, not of their own wisdom, but moved by the Spirit. But not so now: (I speak of mine own case so far.) But the present Church is like a woman who hath fallen from her former prosperous days, and in many respects retains the symbols only of that ancient prosperity; displaying indeed the repositories and caskets of her golden ornaments, but bereft of her wealth: such an one doth the present Church resemble. And I say not this in respect of gifts: for it were nothing marvelous if it were this only: but in respect also of life and virtue.

1 Corinthians 14:34 — Homily on 1 Corinthians 37

Having abated the disturbance both from the tongues and from the prophesyings; and having made a law to prevent confusion, that they who speak with tongues should do this in turn, and that they who prophesy should be silent when another begins; he next in course proceeds to the disorder which arose from the women, cutting off their unseasonable boldness of speech: and that very opportunely. For if to them that have the gifts it is not permitted to speak inconsiderately, nor when they will, and this, though they be moved by the Spirit; much less to those women who prate idly and to no purpose. Therefore he represses their babbling with much authority, and taking the law along with him, thus he sews up their mouths; not simply exhorting here or giving counsel, but even laying his commands on them vehemently, by the recitation of an ancient law on that subject. For having said, "Let your women keep silence in the churches;" and "it is not permitted unto them to speak, but let them be in subjection;" he added, "as also saith the law." And where doth the law say this? "Thy desire shall be to thy husband, and he shall rule over thee." (Genesis 3:16) Seest thou the wisdom of Paul, what kind of testimony he adduced, one that not only enjoins on them silence, but silence too with fear; and with as great fear as that wherewith a maid servant ought to keep herself quiet. Wherefore also having himself said, "it is not permitted unto them to speak," he added not, "but to be silent," but instead of "to be silent," he set down what is more, to wit, "the being in subjection." And if this be so in respect of husbands, much more in respect of teachers, and fathers, and the general assembly of the Church. "But if they are not even to speak," saith one, "nor ask a question, to what end are they to be present?" That they may hear what they ought; but the points which are questioned let them learn at home from their husbands.

1 Corinthians 14:35 — Homily on 1 Corinthians 37

"And if they would learn any thing, let them ask their own husbands at home." Thus, "not only, as it seems, are they not allowed to speak," saith he, "at random, but not even to ask any question in the church." Now if they ought not to ask questions, much more is their speaking at pleasure contrary to law. And what may be the cause of his setting them under so great subjection? Because the woman is in some sort a weaker being and easily carried away and light minded. Here you see why he set over them their husbands as teachers, for the benefit of both. For so he both rendered the women orderly, and the husbands he made anxious, as having to deliver to their wives very exactly what they heard.

1 Corinthians 14:36 — Homily on 1 Corinthians 37

But besides these things, he also shames them by consideration of what all agreed on, and what was every where prescribed; which topic also here he hath set down, saying, "What? was it from you that the word of God went forth? or came it unto you alone?" Thus he brings in the other Churches also as holding this law, both abating the disturbance by consideration of the novelty of the thing, and by the general voice making his saying acceptable. Wherefore also elsewhere he said, "Who shall put you in remembrance of my ways which be in Christ, even as I teach everywhere in all the Churches." (1 Cor. 4:17) And again, "God is not a God of confusion, but of peace, as in all the Churches of the saints." (1 Cor. 14:33.) And here, "What? was it from you that the word of God went forth? or came it unto you alone?" i.e., "neither first, nor alone are ye believers, but the whole world." Which also writing to the Colossians he said, "even as it is bearing fruit and increasing in all the world," (Col. 1:6) speaking of the Gospel. But he turns it also at another time to the encouragement of his hearers; as when he saith that theirs were the first fruits, and were manifest unto all. Thus, writing to the Thessalonians he said, "For from you hath sounded forth the word of God," and, "in every place your faith to God-ward is gone forth." (1 Thess. 1:8) And again to the Romans, "Your faith is proclaimed throughout the whole world." For both are apt to shame and stir up, as well the being commended of others, as that they have others partakers in their judgment. Wherefore also here he saith; "What? was it from you that the word of God went forth? or came it unto you only?" "For neither can ye say this," saith he; "we were made teachers to the rest, and it cannot be right for us to learn of others;" nor, "the faith remained in this place only, and no precedents from other quarters ought to be received." Seest thou by how many arguments he put them to shame? He introduced the law, he signified the shamefulness of the thing, he brought forward the other Churches.

1 Corinthians 14:37-38 — Homily on 1 Corinthians 37

Next, what is strongest of all he puts last, saying, "God ordains these things even at this time by me." "If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you that they are the commandments of the Lord. But if any man is ignorant, let him be ignorant." And wherefore did he add this? Intimating that he is not using violence nor contention, which is a sign of them who wish not to set up their own things, but aim at what is profitable to others. Wherefore also in another place he saith, "But if any man seemeth to be contentious, we have no such custom." (1 Cor. 11:16) But he doth not this everywhere, but only where the offences are not very great, and then rather as putting them to shame. Since when he discourses of other sins, he speaks not thus. But how? "Be not deceived: neither fornicators, nor effeminate, shall inherit the kingdom of God." (1 Cor. 6:9-10) And again, "Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing." (Gal. 5:2.) But here, since his discourse was of silence, he doth not very keenly inveigh against them, by this very thing attracting them the more.

1 Corinthians 14:39 — Homily on 1 Corinthians 37

Then, as he is ever wont to do, unto the former subject whence he digressed to say these things, he brings back his discourse as follows: "Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues." For this too is his wont, not only to work out what is before him, but also starting from that to set right whatever seems to him in any way akin to it, and again to return to the former, so as not to appear to wander from the subject. For so when he was discoursing of their concord in their banquets, he digressed to their Communion in the Mysteries, and having thence put them to shame, he returns again to the former, saying, "Wherefore, when ye come together to eat, wait one for another." (1 Cor. 11:33) And here, accordingly, having discoursed of good order in their gifts, and of its being a duty neither to faint in the lesser, nor to be puffed up on account of the greater; then having made an excursion from thence to the sobriety becoming women and having established it, he returns again to his subject, saying, "Wherefore, brethren, desire earnestly to prophesy, and forbid not to speak with tongues." Seest thou how to the end he preserved the difference of these? And how he signifies that the one is very necessary, the other not so? Wherefore of the one he saith, "desire earnestly," but of the other, "forbid not."

1 Corinthians 14:40 — Homily on 1 Corinthians 37

Then, as in brief summary, setting all things right, he adds the words, "Let all things be done decently and in order." Again giving a blow to them who chose to behave themselves unseemly without cause, and to incur the imputation of madness; and who keep not their proper rank. For nothing doth so build up as good order, as peace, as love; even as their contraries tend to pull down. And not only in things spiritual, but also in all others one may observe this. Thus whether it be in a dance, or a ship, or in a chariot, or a camp, if thou shouldest confound the order, and casting the greater out of their proper place, shouldest bring in the lesser into their rank, thou destroyest all, and thus things are turned upside down. Neither let us then destroy our order, nor place the head below and the feet above: now this is done when we cast down right reason, and set our lusts, passions, and pleasure, over the rational part: whence violent are the billows, and great the confusion, and intolerable the tempest, all things being wrapt in darkness.

1 Corinthians 15:1-2 — Homily on 1 Corinthians 38

"I make known unto you, brethren," saith he, "the gospel which I preached unto you." Seest thou with what modesty he commences? Seest thou how from the beginning he points out that he is bringing in no new nor strange thing? For he who "maketh known" that which was already known but afterwards had fallen into oblivion, "maketh known" by recalling it into memory. And when he called them "brethren," even from hence he laid the foundation of no mean part of the proof of his assertions. For by no other cause became we "brethren," but by the dispensation of Christ according to the flesh. And this is just the reason why he thus called them, at the same time soothing and courting them, and likewise reminding them of their innumerable blessings. And what comes next again is demonstrative of the same. What then is this? "The gospel." For the sum of the gospels hath its original hence, from God having become man and having been crucified and having risen again. This gospel also Gabriel preached to the Virgin, this also the prophets to the world, this also the apostles all of them. "Which I preached unto you, which also ye received, wherein also ye stand. By which also ye are saved, in what word I preached unto you; if ye hold it fast, except ye believed in vain." Seest thou how he calls themselves to be witnesses of the things spoken? And he saith not, "which ye heard," but, "which ye received," demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe. Next, because he was speaking of the things long past, he referred also to the present time, saying, "wherein also ye stand," taking the vantage ground of them that disavowal might be out of their power, though they wished it never so much. And this is why at the beginning he said not, "I teach you," but, "I make known unto you" what hath already been made manifest. And how saith he that they who were so tossed with waves "stand?" He feigns ignorance to profit them; which also he doth in the case of the Galatians, but not in like manner. For inasmuch as he could not in that case affect ignorance, he frames his address in another way, saying, "I have confidence toward you in the Lord, that ye will be none otherwise minded." He said not, "that ye were none otherwise minded," because their fault was acknowledged and evident, but he answers for the future; and yet this too was uncertain; but it was to draw them to him more effectually. Here however he doth feign ignorance, saying, "wherein also ye stand." Then comes the advantage; "by which also ye are saved, in what words I preached it unto you." "So then, this present exposition is for doctrine clearness and interpretation. For the doctrine itself ye need not," saith he, "to learn, but to be reminded of it and corrected." And these things he saith, leaving them no room to plunge into recklessness once for all. But what is, "in what word I preached it unto you?" "After what manner did I say," saith he, "that the resurrection takes place? For that there is a resurrection I would not say that ye doubt: but ye seek perhaps to obtain a clearer knowledge of that saying. This then will I provide for you: for indeed I am well assured that ye hold the doctrine." Next, because he was directly affirming, "wherein also ye stand;" that he might not thereby make them more remiss, he alarms them again, saying, "If ye hold it fast, except ye believed in vain;" intimating that the stroke is on the chief head, and the contest for no common things but in behalf of the whole of the faith.

1 Corinthians 15:3 — Homily on 1 Corinthians 38

"For I delivered unto you first of all that which I also received." Neither here doth he say, "I said unto you," nor, "I taught you," but uses the same expression again, saying, "I delivered unto you that which also I received:" nor again here doth he say, "I was taught," but, "I received:" establishing these two things; first, that one ought to introduce nothing from one's self; next, that by demonstration from his deeds they were fully persuaded, not by bare words: and by degrees while he is rendering his argument credible, he refers the whole to Christ, and signifies that nothing was of man in these doctrines. But what is this, "For I delivered unto you first of all?" for that is his word. "In the beginning, not now." And thus saying he brings the time for a witness, and that it were the greatest disgrace for those who had so long time been persuaded now to change their minds: and not this only, but also that the doctrine is necessary. Wherefore also it was "delivered" among "the first," and from the beginning straightway. And what didst thou so deliver? tell me. But this he doth not say straightway, but first, "I received." And what didst thou receive? "That Christ died for our sins." He said not immediately that there is a resurrection of our bodies, yet this very thing in truth he doth establish, but afar off and by other topics saying that "Christ died," and laying before a kind of strong base and irrefragable foundation of the doctrine concerning the resurrection. For neither did he simply say that "Christ died;" although even this were sufficient to declare the resurrection, but with an addition, "Christ died for our sins." But first it is worth while to hear what those who are infected with the Manichaean doctrines say here, who are both enemies to the truth and war against their own salvation. What then do these allege? By death here, they say, Paul means nothing else than our being in sin; and by resurrection, our being delivered from our sins. Seest thou how nothing is weaker than error? And how it is taken by its own wings, and needs not the warfare from without, but by itself it is pierced through? Consider, for instance, these men, how they too have pierced themselves through by their own statements. Since if this be death, and Christ did not take a body, as ye suppose, and yet died, He was in sin according to you. For I indeed say that He took unto Himself a body and His death, I say, was that of the flesh; but thou denying this, wilt be compelled to affirm the other. But if He was in sin, how saith He, "Which of you convinceth Me of sin?" and "The prince of this world cometh, and hath nothing in me?" and again, "Thus it becometh Us to fulfill all righteousness?" Nay, how did He at all die for sinners, if Himself were in sin? For he who dies for sinners ought himself to be without sin. Since if he himself also sin, how shall he die for other sinners? But if for others' sins He died, He died being without sin: and if being without sin He died, He died not the death of sin; for how could He being without sin? but the death of the body. Wherefore also Paul did not simply say, "He died," but added, "for our sins:" both forcing these heretics against their will to the confession of His bodily death, and signifying also by this that before death He was without sin: for he that dies for others' sins, it followeth must himself be without sin. Neither was he content with this, but added, "according to the Scriptures:" hereby both again making his argument credible, and intimating what kind of death he was speaking of: since it is the death of the body which the Scriptures everywhere proclaim. For, "they pierced My hands and My feet," saith He, and, "they shall look on Him Whom they pierced." And many other instances, too numerous to name all one by one, one may see in them stored up, setting forth His slaughter in the flesh and that He was slain for our sins. For, "for the sins of my people," saith one, "is He come…

1 Corinthians 15:4 — Homily on 1 Corinthians 38

"And that he was buried." And this also confirms the former topics, for that which is buried is doubtless a body. And here he no longer adds, "according to the Scriptures." He had wherewithal, nevertheless he adds it not. For what cause? Either because the burial was evident unto all, both then and now, or because the expression, "according to the Scriptures," is set down of both in common. Wherefore then doth he add, "according to the Scriptures," in this place, "and that He rose on the third day according to the Scriptures," and is not content with the former clause, so spoken in common? Because this also was to most men obscure: wherefore here again he brings in "the Scriptures" by inspiration, having so conceived this thought so wise and divine. How is it then that he doth the same in regard of His death? Because in that case too, although the cross was evident unto all and in the sight of all He was stretched upon it; yet the cause was no longer equally so. The fact indeed of his death all knew, but that He suffered this for the sins of the world was no longer equally known to the multitude. Wherefore he brings in the testimony from the Scriptures. This however hath been sufficiently proved by what we have said. But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, "As Jonah was three days and three nights in the whale's belly, so shall also the Son of Man be three days and three nights in the heart of the earth." By the bush in the desert. For even as that burned, yet was not consumed, so also that body died indeed, but was not holden of death continually. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again. Now if thou desirest to hear also in words those things which thou hast seen in types, listen to Isaiah, saying, "His life is taken from the earth," and, "it pleaseth the Lord to cleanse Him from His wound...to show unto Him light:" and David before him, "Thou wilt not leave My soul to Hades, nor wilt Thou suffer Thy Holy One to see corruption." Therefore Paul also sends thee on to the Scriptures, that thou mayest learn that not without cause nor at random were these things done. For how could they, when so many prophets are describing and proclaiming them beforehand? And no where doth the Scripture mean the death of sin, when it makes mention of our Lord's death, but that of the body, and a burial and resurrection of the same kind.

1 Corinthians 15:5 — Homily on 1 Corinthians 38

"And that He appeared to Cephas:" he names immediately the most credible of all. "Then to the twelve." Thus, since he had mentioned the proof from the Scriptures, he adds also that by the events, producing as witnesses of the resurrection, after the prophets, the apostles and other faithful men. Whereas if he meant that other resurrection, the deliverance from sin, it were idle for him to say, He appeared to such and such an one; for this is the argument of one who is establishing the resurrection of the body, not of one obscurely teaching deliverance from sins. Wherefore neither said he once for all, "He appeared," although it were sufficient for him to do so, setting down the expression in common: but now both twice and thrice, and almost in each several case of them that had seen Him he employs it. For "He appeared," saith he, "to Cephas, He appeared to above five hundred brethren, He appeared to me also." Yet surely the Gospel saith the contrary, that He was seen of Mary first. But among men He was seen of him first who did most of all long to see Him. But of what twelve apostles doth he here speak? For after He was received up, Matthias was taken into the number, not after the resurrection immediately. But it is likely that He appeared even after He was received up. At any rate, this our apostle himself after His ascension was both called, and saw Him. Therefore neither doth he set down the time, but simply and without defining recounts the appearance. For indeed it is probable that many took place; wherefore also John said, "This third time He was manifested." Therefore he appears to Peter first. For he that first confessed Him to be Christ was justly also counted worthy first to behold His resurrection. And not on this account alone doth He appear to him first, but also because he had denied Him, more abundantly to comfort him and to signify that he is not despaired of, before the rest He vouchsafed him even this sight and to him first entrusted His sheep. Therefore also He appeared to the women first. Because this sex was made inferior, therefore both in His birth and in His resurrection this first tastes of His grace.

1 Corinthians 15:6 — Homily on 1 Corinthians 38

"Then he appeared to above five hundred brethren at once; of whom the greater part remain until now, but some are fallen asleep." Some say that "above," is above from heaven; that is, "not walking upon earth, but above and overhead He appeared to them:" adding, that it was Paul's purpose to confirm, not the resurrection only, but also the ascension. Others say that the expression, "above five hundred," means, "more than five hundred." "Of whom the greater part remain until now." Thus, "though I relate events of old," saith he, "yet have I living witnesses." "But some are fallen asleep." He said not, "are dead," but, "are fallen asleep," by this expression also again confirming the resurrection.

1 Corinthians 15:7 — Homily on 1 Corinthians 38

"After that, He was seen of James." I suppose, His brother. For the Lord is said to have Himself ordained him and made him Bishop in Jerusalem first. "Then to all the apostles." For there were also other apostles, as the seventy.

1 Corinthians 15:8 — Homily on 1 Corinthians 38

"And last of all he appeared unto me also, as unto one born out of due time." This is rather an expression of modesty than any thing else. For not because he was the least, therefore did he appear to him after the rest. Since even if He did call him last, yet he appeared more illustrious than many which were before him, yea rather than all. And the five hundred brethren too were not surely better than James, because He appeared to them before him. Why did He not appear to all at the same time? That He might first sow the seeds of faith. For he that saw Him first and was exactly and fully assured, told it unto the residue: then their report coming first placed the hearer in expectation of this great wonder, and made way before for the faith of sight. Therefore neither did He appear to all together, nor in the beginning to many, but to one alone first, and him the leader of the whole company and the most faithful: since indeed there was great need of a most faithful soul to be first to receive this sight. For those who saw him after others had seen him, and heard it from them, had in their testimony what contributed in no small degree to their own faith and tended to prepare their mind beforehand; but he who was first counted worthy to see Him, had need, as I have said, of great faith, not to be confounded by a sight so contrary to expectation. Therefore he appears to Peter first. For he that first confessed Him to be Christ was justly also counted worthy first to behold His resurrection. And not on this account alone doth He appear to him first, but also because he had denied Him, more abundantly to comfort him and to signify that he is not despaired of, before the rest He vouchsafed him even this sight and to him first entrusted His sheep. Therefore also He appeared to the women first. Because this sex was made inferior, therefore both in His birth and in His resurrection this first tastes of His grace. But after Peter, He appears also to each at intervals, and at one time to fewer, at another to more, hereby making them witnesses and teachers of each other, and rendering His apostles trustworthy in all that they said. What mean here his expressions of humility, or wherein are they seasonable? For if he wishes to show himself worthy of credit and to enrol himself among the witnesses of the resurrection, he is doing the contrary of what he wishes: since it were meet that he exalt himself and show that he was great, which in many places he doth, the occasion calling for it. Well, the very reason why he here also speaks modestly is his being about to do this. Not straightway, however, but with his own peculiar good sense: in that having first spoken modestly and heaped up against himself many charges, he then magnifies the things concerning himself. What may the reason be? That, when he comes to utter that great and lofty expression concerning himself, "I labored more abundantly than all," his discourse may be rendered more acceptable, both hereby, and by its being spoken as a consequence of what went before and not as a leading topic. Therefore also writing to Timothy, and intending to say great things concerning himself, he first sets down his charges against himself. For so all persons, when speaking in high terms of others, speak out freely and with boldness: but he that is compelled to praise himself, and especially when he also calls himself to witness, is disconcerted and blushes. Therefore also this blessed man first declares his own misery, and then utters that lofty expression. This then he doth, partly to abate the offensiveness of speaking about himself, and partly that he might hereby recommend to their belief what he had to say afterwards. For he that truly states what things are discreditable to him and conceals none of them, such as that he persecuted the Church, that he laid waste the faith, doth hereby cause the things that are honorable to him also to be above suspicion. And consider the exceeding greatnes…

1 Corinthians 15:9 — Homily on 1 Corinthians 38

"For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the Church of God." And he said not, of the twelve alone, but also of all the other apostles. And all these things he spake, both as one speaking modestly and because he was really so disposed as I said, making arrangements also beforehand for what was intended to be spoken and rendering it more acceptable. For had he come forward and said, "Ye ought to believe me that Christ rose from the dead; for I saw Him and of all I am the most worthy of credit, inasmuch as I have labored more," the expression might have offended the hearers: but now by first dwelling on the humiliating topics and those which involve accusation, he both took off what might be grating in such a narrative, and prepared the way for their belief in his testimony. On this account therefore neither doth he simply, as I said, declare himself to be the last and unworthy of the appellation of an apostle, but also states the reason, saying, "because I persecuted the Church." And yet all those things were forgiven, but nevertheless he himself never forgot them, desiring to signify the greatness of God's favor: wherefore also he goes on to say, "But by the grace of God I am what I am."

1 Corinthians 15:9 — ON REPENTANCE 5.27

He who endured imprisonment, wounds and beatings, who netted the world with epistles, who was called by a heavenly voice, humbled himself, saying, "I am the least of the apostles, unfit to be called an apostle."

1 Corinthians 15:10 — CONCERNING ALMSGIVING AND THE TEN VIRGINS 3.22

You are familiar with Paul, who labored so much and erected so many trophies in combat with the devil. He physically marched throughout the known world. He orbited the earth, ocean, air—he circled the world as if he had wings. He was stoned, beaten and murdered. He suffered everything for the name of God, called from above by a heavenly voice.… We know, we understand, he said, the grace we have received, and it did not find me inattentive.

1 Corinthians 15:10 — BAPTISMAL INSTRUCTIONS 4.10

Did you see how he reaped the benefit of God's liberality and then how abundantly he contributed his own share, by his zeal, his fervor, his faith, his courage, his patience, his lofty mind and his undaunted will? This is why he deserved a larger measure of help from above.

1 Corinthians 15:10 — Homily on 1 Corinthians 38

"But by the grace of God I am what I am." Seest thou again another excess of humility? in that the defects he imputes to himself, but of the good deeds nothing; rather he refers all to God. Next, lest he might hereby render his hearer supine, he saith, "And His grace which was bestowed upon me was not found vain." And this again with reserve: in that he said not, "I have displayed a diligence worthy of His grace," but, "it was not found vain." "But I labored more abundantly than they all." He said not, "I was honored," but, "I labored;" and when he had perils and deaths to speak of, by the name of labor he again abates his expression. Then again practicing his wonted humility, this also he speedily passes by and refers the whole to God, saying, "Yet not I, but the grace of God which was with me." What can be more admirable than such a soul? who having in so many ways depressed himself and uttered but one lofty word, not even this doth he call his own; on every side finding ways, both from the former things and from them that follow after, to contract this lofty expression, and that because it was of necessity that he came to it.

1 Corinthians 15:11 — Homily on 1 Corinthians 38

But wherefore did he utter at all that same lofty expression, "I labored more abundantly than they?" He saw that the occasion compelled him. For had he not said this, had he only depreciated himself, how could he with boldness call himself to witness, and number himself with the rest, and say, "Whether then it be I or they, so we preach." For the witness ought to be trustworthy, and a great man. But how he "labored more abundantly than they," he indicated above, saying, "Have we no right to eat and to drink, as also the other Apostles?" And again, "to them that are without law as without law." Thus, both where exactness was to be displayed, he overshot all: and where there was need to condescend, he displayed again the same great superiority. But some cite his being sent to the Gentiles and his overrunning the larger part of the world. Whence it is evident that he enjoyed more grace. For if he labored more, the grace was also more: but he enjoyed more grace, because he displayed also more diligence. Seest thou how by those particulars whereby he contends and strives to throw into shade the things concerning himself, he is shown to be first of all?

1 Corinthians 15:11 — Homily on 1 Corinthians 39

Having exalted the Apostles and abased himself, then again having exalted himself above them that he might make out an equality: (for he did effect an equality, when he showed that he had advantages over them as well as they over him,) and having thereby proved himself worthy of credit; neither so doth he dismiss them, but again ranks himself with them, pointing out their concord in Christ. Nevertheless he doth it not so as that he should seem to have been tacked on to them, but as himself also to appear in the same rank. For so it was profitable for the Gospel. Wherefore also he was equally earnest, on the one hand, that he might not seem to overlook them; on the other, that he might not be on account of the honor paid to them held cheap by those that were under his authority. Therefore he also now makes himself equal again, saying, "Whether then it be I or they, so we preach." "From whomsoever," saith he, "ye choose to learn, learn; there is no difference between us." And he said not, "if ye will not believe me, believe them;" but while he makes himself worthy of credit and saith that he is of himself sufficient, he affirms the same also of them by themselves. For the difference of persons took no effect, their authority being equal. And in the Epistle to the Galatians he doth this, taking them with him, not as also standing in need of them, but saying indeed that even himself was sufficient: "For they who were of repute imparted nothing to me:" nevertheless, even so I follow after agreement with them. "For they gave unto me," saith he, "their right hands." For if the credit of Paul were always to depend on others and to be confirmed by testimony from others, the disciples would hence have received infinite injury. It is not therefore to exalt himself that he doeth this, but fearing for the Gospel. Wherefore also he here saith, making himself equal, "Whether it be I or they, so we preach." Well did he say, "we preach," indicating his great boldness of speech. For we speak not secretly, nor in a corner, but we utter a voice clearer than a trumpet. And he said not, "we preached," but, "even now 'so we preach.'" "And so ye believed." Here he said not, "ye believe," but, "ye believed." Because they were shaken in mind, therefore he ran back to the former times, and proceeds to add the witness from themselves.

1 Corinthians 15:12 — Homily on 1 Corinthians 39

"Now if Christ is preached that He hath been raised from the dead, how say some among you that there is no resurrection of the dead?" Seest thou how excellently he reasons, and proves the resurrection from the fact of Christ's being raised, having first established the former in many ways? "For both the prophets spake of it," saith he, "and the Lord Himself showed it by His appearing, and we preach, and ye believed;" weaving thus his fourfold testimony; the witness of the prophets, the witness of the issue of events, the witness of the apostles, the witness of the disciples; or rather a fivefold. For this very cause too itself implies the resurrection; viz. his dying for others' sins. If therefore this hath been proved, it is evident that the other also follows, viz. that the other dead likewise are raised. And this is why, as concerning an admitted fact, he challenges and questions them, saying, "Now if Christ hath been raised, how say some among you that there is no resurrection of the dead?" Hereby also again abating the boldness of the gainsayers: in that he said not, "how say, ye," but, "how say some among you." And neither doth he bring a charge against all nor declare openly the very persons whom he accuses, in order not to make them more reckless: neither on the other hand doth he conceal it wholly, that he may correct them. For this purpose accordingly, separating them from the multitude, he strips himself for the contest with them, by this both weakening and confounding them, and holding the rest in their conflicts with these firmer to the truth, nor suffering them to desert to those that were busy to destroy them: he being in fact prepared to adopt a vehement mode of speech. Further, lest they should say, "this indeed is clear and evident unto all that Christ is raised, and none doubts it; this doth not however necessarily imply the other also, to wit, the resurrection of mankind:"-for the one was both before proclaimed and came to pass, and was testified of by his appearing; the fact, namely, of Christ's resurrection: but the other is yet in hope, i.e., our own part:-see what he doeth; from the other side again he makes it out: which is a proof of great power. Thus, "why do some say," saith he, "that there is no resurrection of the dead?" Of course then the former also in its turn is subverted by this, the fact, namely, that Christ is raised.

1 Corinthians 15:13 — Homily on 1 Corinthians 39

"But if there is no resurrection of the dead, neither hath Christ been raised." Seest thou Paul's energy, and his spirit for the combat, so invincible? how not only from what is evident he demonstrates what is doubted, but also from what is doubted, endeavors to demonstrate to gainsayers the former evident proposition? Not because what had already taken place required demonstration, but that he might signify this to be equally worthy of belief with that. "And what kind of consequence is this?" saith one. "For if Christ be not raised, that then neither should others be raised, doth follow: but that if others be not raised, neither should Christ be raised, what reason can there be in this?" Since then this doth not appear to be very reasonable, see how he works it out wisely, scattering his seeds beforehand from the beginning, even from the very groundwork of the Gospel: as, that "having died for our sins," He was raised; and that He is "the first-fruits of them that slept." For the first-fruits-of what can He be the first-fruits, except of them that are raised? And how can He be first-fruits, if they rise not of whom He is first-fruits? How then are they not raised? Again, if they be not raised, wherefore was Christ raised? Wherefore came He? Wherefore did He take upon Him flesh, if he were not about to raise flesh again? For He stood not in need of it Himself but for our sakes. But these things he afterwards set down as he goes on; for the present he saith, "If the dead be not raised, neither hath Christ been raised," as though that were connected with this. For had He not intended to raise Himself, He would not have wrought that other work. Seest thou by degrees the whole economy overthrown by those words of theirs and by their unbelief in the resurrection? But as yet he saith nothing of the incarnation, but of the resurrection. For not His having become incarnate, but His having died, took away death; since while He had flesh, the tyranny of death still had dominion.

1 Corinthians 15:14 — Homily on 1 Corinthians 39

"And if Christ hath not been raised, then is our preaching vain, your faith also is vain." Although what followed in due course would have been, "but if Christ be not risen, ye fight against things evident, and against so many prophets, and the truth of facts;" nevertheless he states what is much more fearful to them: "then is our preaching vain, your faith also is vain." For he wishes to shake thoroughly their mind: "we have lost all," saith he, "all is over, if He be not risen." Seest thou how great is the mystery of the oeconomy? As thus: if after death He could not rise again, neither is sin loosed nor death taken away nor the curse removed. Yea, and not only have we preached in vain, but ye also have believed in vain.

1 Corinthians 15:15 — Homily on 1 Corinthians 39

And not hereby alone doth he show the impiety of these evil doctrines, but he further contends earnestly against them, saying, "Yea, and we are found false witnesses of God: because we witnessed of Him that He raised up Christ; whom He raised not up, if so be that the dead are not raised." But if this be absurd, (for it is a charge against God and a calumny,) and He raised Him not, as ye say, not only this, but other absurdities too will follow.

1 Corinthians 15:16 — Homily on 1 Corinthians 39

And again he establishes it all, and takes it up again, saying, "For if the dead are not raised, neither hath Christ been raised." For had He not intended to do this, He would not have come into the world. And he names not this, but the end, to wit, His resurrection; through it drawing all things.

1 Corinthians 15:17 — Homily on 1 Corinthians 39

"And if Christ hath not been raised, your faith is vain." With whatever is clear and confessed, he keeps on surrounding the resurrection of Christ, by means of the stronger point making even that which seems to be weak and doubtful, strong and clear. "Ye are yet in your sins." For if He was not raised, neither did He die; and if He died not, neither did He take away sin: His death being the taking away of sin. "For behold," saith one, "the Lamb of God, which taketh away the sin of the world." But how "taketh away?" By His death. Wherefore also he called him a Lamb, as one slain. But if He rose not again, neither was He slain: and if He was not slain, neither was sin taken away: and if it was not taken away, ye are in it: and if ye are in it, we have preached in vain: and if we have preached in vain, ye have believed in vain that ye were reconciled. And besides, death remains immortal, if He did not arise. For if He too was holden of death and loosed not its pains, how released He all others, being as yet Himself holden of it?

1 Corinthians 15:18 — Homily on 1 Corinthians 39

"Then they also which are fallen asleep in Christ have perished." "And why speak I of you," saith he, "when all those also are perished, who have done all and are no longer subject to the uncertainty of the future?" But by the expression, "in Christ," he means either "in the faith," or "they who died for His sake, who endured many perils, many miseries, who walked in the narrow way." Where are those foul-mouthed Manichees who say that by the resurrection here means the liberation from sin? For these compact and continuous syllogisms, holding as they do also conversely, indicate nothing of what they say, but what we affirm. It is true, "rising again" is spoken of one who has fallen: and this is why he keeps on explaining, and saith not only that He was raised, but adds this also, "from the dead." And the Corinthians too doubted not of the forgiveness of sins, but of the resurrection of bodies. But what necessity is there at all, that except mankind be not without sin, neither should Christ Himself be so? Whereas, if He were not to raise men up, it were natural to say, "wherefore came He and took our flesh and rose again?" But on our supposition not so. Yea, and whether men sin or do not sin, there is ever with God an impossibility of sinning, and what happens to us reaches not to Him, nor doth one case answer to the other by way of conversion, as in the matter of the resurrection of the body.

1 Corinthians 15:19 — Homily on 1 Corinthians 39

"If in this life only we have hoped in Christ, we are of all men most pitiable." What sayest thou, O Paul? How "in this life only have we hope," if our bodies be not raised, the soul abiding and being immortal? Because even if the soul abide, even if it be infinitely immortal, as indeed it is, without the flesh it shall not receive those hidden good things, as neither truly shall it be punished. For all things shall be made manifest before the judgment-seat of Christ, "that every one may receive the things done in the body, according to that he hath done, whether it be good or bad." Therefore he saith, "if in this life only we have hope in Christ, we are of all men most pitiable." For if the body rise not again, the soul abides uncrowned without that blessedness which is in heaven. And if this be so, we shall enjoy nothing then at all: and if nothing then, in the present life is our recompense. "What then in this respect can be more wretched than we?" saith he. But these things he said, as well to confirm them in the doctrine of the resurrection of the body, as to persuade them concerning that immortal life, in order that they might not suppose that all our concerns end with the present world. For having sufficiently established what he purposed by the former arguments, and having said, "if the dead are not raised, neither hath Christ been raised; but if Christ were not raised, we have perished, and we are yet in our sins;" again he also subjoins this, thoroughly demolishing their arrogance. For so when he intends to introduce any of the necessary doctrines, he first shakes thoroughly their hardness of heart by fear: which accordingly he did here, having both above scattered those seeds, and made them anxious, as those who had fallen from all: and now again after another manner, and so as they should most severely feel it, doing this same thing and saying, "'we are of all men most pitiable,' if after so great conflicts and deaths and those innumerable evils, we are to fall from so great blessings, and our happiness is limited by the present life." For in fact all depends on the resurrection. So that even hence it is evident that his discourse was not of a resurrection from sins, but of bodies, and of the life present and to come.

1 Corinthians 15:20 — Homily on 1 Corinthians 39

"But now hath Christ been raised from the dead, the first-fruits of them that are asleep." Having signified how great mischiefs are bred from not believing the resurrection, he takes up the discourse again, and says, "But now hath Christ been raised from the dead;" continually adding, "from the dead," so as to stop the mouths of the heretics. "The first-fruits of them that slept." But if their first-fruits, then themselves also, must needs rise again. Whereas if he were speaking of the resurrection from sins, and none is without sin;-for even Paul saith, "I know nothing against myself, yet am I not hereby justified;"-how shall there be any who rise again, according to you? Seest thou that his discourse was of bodies? And that he might make it worthy of credit, he continually brings forward Christ who rose again in the flesh. Next he also assigns a reason. For, as I said, when one asserts but does not state the reason, his discourse is not easily received by the multitude.

1 Corinthians 15:21 — Homily on 1 Corinthians 39

"For since by man came death, by man came also the resurrection of the dead." But if by a man, doubtless by one having a body. And observe his thoughtfulness, how on another ground also he makes his argument inevitable. As thus: "he that is defeated," saith he, "must in his own person also renew the conflict, the nature which was cast down must itself also gain the victory. For so the reproach was wiped away." But let us see what kind of death he is speaking of.

1 Corinthians 15:22 — Homily on 1 Corinthians 39

"For as in Adam all die, even so in Christ shall all be made alive." What then? tell me; did all die in Adam the death of sin? How then was Noah righteous in his generation? and how Abraham? and how Job? and how all the rest? And what, I pray? shall all be made alive in Christ? Where then are those who are led away into hell fire? Thus, if this be said of the body, the doctrine stands: but if of righteousness and sin, it doth so no longer. Further, lest, on hearing that the making alive is common to all, thou shouldest also suppose that sinners are saved, he adds...

1 Corinthians 15:23 — Homily on 1 Corinthians 39

"But every man in his own order." For do not, because thou hearest of a resurrection, imagine that all enjoy the same benefits. Since if in the punishment all will not suffer alike but the difference is great; much more where there are sinners and righteous men shall the separation be yet wider. "Christ the first-fruits, then they that are Christ's;" i.e., the faithful and the approved.

1 Corinthians 15:24 — Homily on 1 Corinthians 39

"Then cometh the end." For when these shall have risen again, all things shall have an end, not as now when after Christ's resurrection things abide yet in suspense. Wherefore he added, "at His coming," that thou mayest learn that he is speaking of that time, "when He shall have delivered up the kingdom to God even the Father; when He shall have abolished all rule and all authority and power." Here, give heed to me carefully, and see that no part escape you of what I say. For our contest is with enemies: wherefore we first must practice the reductio ad absurdum which also Paul often doeth. Since in this way shall we find what they say most easy of detection. Let us ask them then first, what is the meaning of the saying, "When he shall have delivered up the kingdom to God, even the Father?" For if we take this just as it stands and not in a sense becoming Deity, He will not after this retain it. For he that hath delivered up to another, ceases any longer to retain a thing himself. And not only will there be this absurdity, but that also the other person who receives it will be found not to be possessor of it before he hath so received it. Therefore according to them, neither was the Father a King before, governing our affairs: nor will it seem that the Son after these things will be a King. How then, first of all, concerning the Father doth the Son Himself say, "My Father worketh hitherto, and I work:" and of Him Daniel, "That His kingdom is an everlasting kingdom, which shall not pass away?" Seest thou how many absurdities are produced, and repugnant to the Scriptures, when one takes the thing spoken after the manner of men? But what "rule," then doth he here say, that Christ "putteth down?" That of the angels? Far from it. That of the faithful? Neither is it this. What rule then? That of the devils, concerning which he saith, "Our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness:" For now it is not as yet "put down" perfectly, they working in many places, but then shall they cease.

1 Corinthians 15:25 — Homily on 1 Corinthians 39

"For He must reign, till He hath put all enemies under His feet." Again from hence also another absurdity is produced, unless we take this also in a way becoming Deity. For the expression "until," is one of end and limitation: but in reference to God, this does not exist. And this manner of speech one might find also in the Old Testament; as when it is said, "But the word of the Lord abideth for ever;" and, "Thou art the same, and Thy years shall not fail." Now these and such-like things the Prophet saith, when he is telling of things which a long space of time must achieve and which must by all means come to pass; casting out the fearfulness of the duller sort of hearers. But that the expression, "until," spoken of God, and "unto," do not signify an end, hear what one saith: "From everlasting unto everlasting Thou art God:" and again, "I am, I am," and "Even to your old age I am He." Since then he referred all to Him, the "abolishing rule and authority," the perfecting of His kingdom, (I mean the salvation of the faithful, the peace of the world, the taking away of evils, for this is to perfect His kingdom,) the putting an end to death; and he said not, "the Father by Him," but, "Himself shall put down, and Himself shall put under His feet," and he no where mentioned Him that begat Him; he was afraid afterward, lest on this account among some of the more irrational persons, either the Son might seem to be greater than the Father, or to be a certain distinct principle, unbegotten. And therefore, gently guarding himself, he qualifies the magnitude of his expressions, saying, "for He put all things in subjection under His feet," again referring to the Father these high achievements; not as though the Son were without power. For how could He be, of whom he testified so great things before, and referred to Him all that was said? But it was for the reason which I mentioned, and that he might show all things to be common to Father and Son which were done in our behalf. For that Himself alone was sufficient to "put all things in subjection under Him," hear again Paul saying, "Who shall fashion anew the body of our humiliation that it may be conformed to the body of His glory, according to the working whereby He is able even to subject all things unto Himself." For "do not," saith he, "because thou hast heard that He will abolish all rule, and authority and power," to wit, the devil, and the bands of demons, (many as there are,) and the multitudes of unbelievers, and the tyranny of death, and all evils: do not thou fear as though His strength was exhausted. For until He shall have done all these things, "He must reign;" not saying this, that after He hath brought it to pass He doth not reign; but establishing this other, that even if it be not now, undoubtedly it will be. For His kingdom is not cut off: yea, He rules and prevails and abides until He shall have set to right all things.

1 Corinthians 15:26 — Homily on 1 Corinthians 39

"The last enemy that shall be abolished is death." How the last? After all, after the devil, after all the other things. For so in the beginning also death came in last; the counsel of the devil having come first, and our disobedience, and then death. Virtually then indeed it is even now abolished: but actually, at that time. For this cause indeed doth he set death last, that from the victory over the rest this also might be easily admitted by the unbeliever. For when He destroys the devil who brought in death, much more will He put an end to His work. But if bodies do not rise again, how are these things true? For the worst enemy of all, death, remains, having wrought whatever he listed. "Nay," saith one, "for they shall sin no more." And what of that? For he is not discoursing here of the death of the soul, but of that of the body? How then is he "put down?" For victory is this, the winning of those things which have been carried off and detained. But if men's bodies are to be detained in the earth, it follows that the tyranny of death remains, these bodies for their part being holden, and there being no other body for him to be vanquished in. But if this which Paul spake of, ensue, as undoubtedly it will ensue, God's victory will appear, and that a glorious one, in His being able to raise again the bodies which were holden thereby. Since an enemy too is then vanquished, when a man takes the spoils, not when he suffers them to remain in the other's possession: but unless one venture to take what is his, how can we say that he is vanquished? After this manner of victory doth Christ Himself say in the Gospels that He hath been victorious, thus speaking, "When he shall bind the strong man, then shall he also spoil his goods." Since if this were not so, it would not be at all a manifest victory. For as in the death of the soul, "he that hath died is justified from sin;" (and yet we cannot say that this is a victory, for he is not the victor who adds no more to his wickedness, but he who hath done away the former captivity of his passions;) just so in this instance also, I should not call death's being stayed from feeding on the bodies of men a splendid victory, but rather that the bodies heretofore holden by him should be snatched away from him. But if they should still be contentious and should say that these things were spoken of the soul's death, how is this "destroyed last?" since in the case of each one at his Baptism it hath been destroyed perfectly. If however thou speakest of the body, the expression is admissible; I mean, such a saying as that it will be "last destroyed." But if any should doubt why discoursing of the resurrection, he did not bring forward the bodies which rose again in the time of our Lord, our answer might be the following: that this could not be alleged in behalf of the resurrection. For to point out those who after rising died again, suited not one employed in proving that death is entirely destroyed. Yea, this is the very reason why he said that he is "destroyed last," that thou mightest never more suspect his rising again. For when sin is taken away, much more shall death cease: it being out of all reason when the fountain is dried up, that the stream flowing from it should still subsist; and when the root is annihilated, that the fruit should remain.

1 Corinthians 15:27-28 — Homily on 1 Corinthians 39

"For He hath put all things in subjection under His feet. But when He saith, All things are put in subjection, it is manifest that He is excepted who did subject all things unto Him." "And when all things have been subjected unto Him, then shall the Son also Himself be subjected unto Him that did subject all things unto Him." And yet before he said not that it was the Father who "put things under Him," but He Himself who "abolishes." For "when He shall have abolished," saith he, "all rule and authority:" and again, "for He must reign until He hath put all His enemies under His feet." How then doth he here say, "the Father?" And not only is there this apparent perplexity, but also that he is afraid with a very unaccountable fear, and uses a correction, saying, "He is excepted, who did subject all things unto Him," as though some would suspect, whether the Father might Himself not be subject unto the Son; than which what can be more irrational? nevertheless, he fears this. How then is it? for in truth there are many questions following one upon another. Well, give me then your earnest attention; since in fact it is necessary for us first to speak of the scope of Paul and his mind, which one may find everywhere shining forth, and then to subjoin our solution: this being itself an ingredient in our solution. What then is Paul's mind, and what is his custom? He speaks in one way when he discourses of the Godhead alone, and in another when he falls into the argument of the economy. Thus having once taken hold of our Lord's Flesh, he freely thereafter uses all the sayings that humiliate Him; without fear as though that were able to bear all such expressions. Let us see therefore here also, whether his discourse is of the simple Godhead, or whether in view of the incarnation he asserts of Him those things which he saith: or rather let us first point out where he did this of which I have spoken. Where then did he this? Writing to the Philippians he saith, "Who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself of no reputation, taking the form of a servant, being made in the likeness of men: and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross. Wherefore hath God highly exalted Him." Seest thou how when he was discoursing of the Godhead alone, he uttered those great things, that He "was in the form of God" and that He "was equal with" Him that begat Him, and to Him refers the whole? But when He showed Him to thee made flesh, he lowered again the discourse. For except thou distinguish these things, there is great variance between the things spoken. Since, if He were "equal with God," how did He highly exalt one equal with Himself? If He were "in the form of God," how "gave" He Him "a name?" for he that giveth, giveth to one that hath not, and he that exalteth, exalteth one that is before abased. He will be found then to be imperfect and in need, before He hath received the "exaltation" and "the Name;" and many other absurd corollaries will hence follow. But if thou shouldest add the incarnation, thou wilt not err in saying these things. These things then here also consider, and with this mind receive thou the expressions. Now together with these we will state also other reasons why this pericope of Scripture was thus composed. But at present it is necessary to mention this: first, that Paul's discourse was of the resurrection, a thing counted to be impossible and greatly disbelieved: next, he was writing to Corinthians among whom there were many philosophers who mocked at such things always. For although in other things wrangling one with another, in this they all, as with one mouth, conspired, dogmatically declaring that there is no resurrection. Contending therefore for such a subject so disbelieved and ridiculed, both on account of the prejudice which had been formed, and on account of the difficulty of the thin…

1 Corinthians 15:29 — Homily on 1 Corinthians 40

He takes in hand again another topic, establishing what he said at one time from what God doeth, and at another from the very things which they practice. And this also is no small plea for the defence of any cause when a man brings forward the gainsayers themselves as witnessing by their own actions what he affirms. What then is that which he means? Or will ye that I should first mention how they who are infected with the Marcionite heresy pervert this expression? And I know indeed that I shall excite much laughter; nevertheless, even on this account most of all I will mention it that you may the more completely avoid this disease: viz., when any Catechumen departs among them, having concealed the living man under the couch of the dead, they approach the corpse and talk with him, and ask him if he wishes to receive baptism; then when he makes no answer, he that is concealed underneath saith in his stead that of course he should wish to be baptized; and so they baptize him instead of the departed, like men jesting upon the stage. So great power hath the devil over the souls of careless sinners. Then being called to account, they allege this expression, saying that even the Apostle hath said, "They who are baptized for the dead." Seest thou their extreme ridiculousness? Is it meet then to answer these things? I trow not; unless it were necessary to discourse with madmen of what they in their frenzy utter. But that none of the more exceedingly simple folk may be led captive, one must needs submit to answer even these men. As thus, if this was Paul's meaning wherefore did God threaten him that is not baptized? For it is impossible that any should not be baptized henceforth, this being once devised: and besides, the fault no longer lies with the dead, but with the living. But to whom spake he, "Unless ye eat My flesh, and drink My Blood, ye have no life in yourselves?" To the living, or to the dead, tell me? And again, "Unless a man be born again of water and of the Spirit, he cannot see the kingdom of God." For if this be permitted, and there be no need of the mind of the receiver nor of his assent while he lives, what hinders both Greeks and Jews thus to become believers, other men after their decease doing these things in their stead? But not to prolong fruitless toil in cutting asunder their petty spiders' webs, come let us unfold unto you the force of this expression. What then is Paul speaking of? But first I wish to remind you who are initiated of the response, which on that evening they who introduce you to the mysteries bid you make; and then I will also explain the saying of Paul: so this likewise will be clearer to you; we after all the other things adding this which Paul now saith. And I desire indeed expressly to utter it, but I dare not on account of the uninitiated; for these add a difficulty to our exposition, compelling us either not to speak clearly or to declare unto them the ineffable mysteries. Nevertheless, as I may be able, I will speak as through a veil. As thus: after the enunciation of those mystical and fearful words, and the awful rules of the doctrines which have come down from heaven, this also we add at the end when we are about to baptize, bidding them say, "I believe in the resurrection of the dead," and upon this faith we are baptized. For after we have confessed this together with the rest, then at last are we let down into the fountain of those sacred streams. This therefore Paul recalling to their minds said, "if there be no resurrection, why art thou then baptized for the dead?" i.e., the dead bodies. For in fact with a view to this art thou baptized, the resurrection of thy dead body, believing that it no longer remains dead. And thou indeed in the words makest mention of a resurrection of the dead; but the priest, as in a kind of image, signifies to thee by very deed the things which thou hast believed and confessed in words. When without a sign thou believest, then he gives thee the sign…

1 Corinthians 15:30-31 — Homily on 1 Corinthians 40

"Why do we also stand in jeopardy every hour? I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily." See again whence he endeavors to establish the doctrine, from his own suffrage: or rather not from his only, but from that also of the other apostles. And this too is no small thing; that the teachers whom you produce were full of vehement conviction and signified the same not by words only, but also by very deeds. Therefore, you see, he doth not say simply, "we are persuaded," for this alone was not sufficient to persuade them, but he also furnishes the proof by facts; as if he should say, "in words to confess these things haply seems to you no marvel; but if we should also produce unto you the voice which deeds send forth, what can ye have to say against that? Hear ye then, how by our perils also day by day we confess these things?" And he said not "I," but "we," taking along with him all the apostles together, and thereby at once speaking modestly and adding credibility to his discourse. For what can ye have to say? that we are deceiving you when we preach these things, and that our doctrines come of vain-glory? Nay, our perils suffer you not to pass such a sentence. For who would choose to be in continual jeopardy to no purpose and with no effect? Wherefore also he said, "Why do we also stand in jeopardy every hour?" For if one should even choose it through vain-glory, such his choice will be but for once and again, not all his life long, like ours. For we have assigned our whole life to this purpose. "I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily:" by glorying here, meaning their advancement. Thus since he had intimated that his perils were many, lest he might seem to say this by way of lamentation, "far from grieving," saith he, "I even glory in suffering this for your sake." And doubly, he saith, he takes delight in it, both as being in jeopardy for their sakes and as beholding their proficiency. Then doing what is usual with him, because he had uttered great things, he refers both to Christ. But how doth he "die daily?" by his readiness and preparation for that event. And wherefore saith he these words? Again by these also to establish the doctrine of the resurrection. "For who would choose," saith he, "to undergo so many deaths, if there be no resurrection nor life after this? Yea, if they who believe in the resurrection would scarcely put themselves in jeopardy for it except they were very noble of heart: much more would not the unbeliever (so he speaks) choose to undergo so many deaths and so terrible." Thus, see by degrees how very high he mounts up. He had said, "we stand in jeopardy," he added, "every hour," then, "daily," then, "I not only 'stand in jeopardy,'" saith he, but "I even 'die:'" he concludes accordingly by pointing out also what kind of deaths they were.

1 Corinthians 15:32 — Homily on 1 Corinthians 40

"If after the manner of men I fought with beasts at Ephesus, what doth it profit me?" What is, "if after the manner of men?" "As far as pertains to men I fought with beasts: for what if God snatched me out of those dangers? So that I am he who ought most to be in care about these things; I, who endure so great dangers and have not yet received any return. For if no time of recompense is at hand, but our reward is shut up in this present world, ours is the greater loss. For ye have believed without jeopardy, but we are slaughtered every day." But all these things he said, not because he had no advantage even in the very suffering, but on account of the weakness of the many, and to establish them in the doctrine of the resurrection: not because he himself was running for hire; for it was a sufficient recompense to him to do that which was pleasing to God. So that when he adds, "If in this life only we have hoped in Christ, we are of all men most pitiable," it is there again for their sakes, that he might by the fear of this misery overthrow their unbelief of the resurrection. And in condescension to their weakness, he thus speaks. Since in truth, the great reward is to please Christ at all times: and apart from the recompense, it is a very great requital to be in jeopardy for His sake. "If the dead are not raised, let us eat and drink for to-morrow we die." This word, be sure, is spoken in mockery: wherefore neither did he bring it forward of himself, but summoned the prophet of loftiest sound, Isaiah, who discoursing of certain insensible and reprobate persons made use of these words, "Who slay oxen and kill sheep to eat flesh and drink wine; who say, Let us eat and drink, for to-morrow we die. These things are revealed to the ears of the Lord of Hosts, and this iniquity shall not be forgiven you, till ye die." Now if then they were deprived of pardon who spake thus, much more in the time of Grace.

1 Corinthians 15:33 — Homily on 1 Corinthians 40

"Be not deceived: evil company doth corrupt good manners." Then that he might not make his discourse too rough, he dwells not long upon his "reductio ad absurdum," but again turns his discourse to exhortation, saying, "Be not deceived: evil company doth corrupt good manners." And this he said, both to rebuke them as without understanding, (for here he by a charitable expression, calls "good" that which is easily deceived,) and also, as far as he could, to make some allowance to them for the past with a view to their return, and to remove from them and transfer to others the greater part of his charges, and so by this way also to allure them to repentance. Which he doth likewise in the Epistle to the Galatians, saying, "But he that troubleth you shall bear his judgment, whosoever he be."

1 Corinthians 15:34 — Homily on 1 Corinthians 40

"Awake up righteously and sin not." As if he were speaking to drunkards and madmen. For suddenly to cast every thing out of their hands, was the part of drunkards and madmen, in not seeing any longer what they saw nor believing what they had before confessed. But what is, "righteously?" with a view to what is profitable and useful. For it is possible to awake up unrighteously, when a man is thoroughly roused up to the injury of his own soul. And well did he add, "sin not," implying that hence were the sins of their unbelief. And in many places he covertly signifies this, that a corrupt life is the parent of evil doctrines; as when he saith, "The love of money is a root of all kinds of evil, which some reaching after, have been led astray from the faith." Yea, and many of those who are conscious of wickedness and would fain not pay its penalty are by this fear damaged also in their faith concerning the resurrection: even as they who do very virtuously desire even daily to behold it. "For some have no knowledge of God; I speak this to move you to shame." See how again he transfers his accusations to others. For he said not, "Ye have no knowledge," but, "some have no knowledge." Because disbelieving the resurrection is the temper of one not fully aware that the power of God is irresistable and sufficient for all things. For if out of the things which are not He made the things that are, much more will He be able to raise again those which have been dissolved. And because he had touched them to the quick and exceedingly mocked them, accusing them of gluttony, of folly, of madness; mitigating those expressions, he saith, "I speak to move you to shame," that is, to set upright, to bring back, to make you better, by this shame of yours. For he feared lest if he cut too deep, he should cause them to start away.

1 Corinthians 15:35-36 — Homily on 1 Corinthians 41

Gentle and lowly as the apostle is to a great degree every where, he here adopts a style rather pungent, because of the impiety of the gainsayers. He is not however content with this, but he also employs reasons and examples, subduing thereby even the very contentious. And above he saith, "Since by man came death, by man came also the resurrection of the dead;" but here he solves an objection brought in by the Gentiles. And see how again he abates the vehemence of his censure; in that he said not, "but perhaps ye will say," but he set down the objector indefinitely, in order that, although employing his impetuous style with all freedom, he might not too severely wound his hearers. And he states two difficulties, one touching the manner of the resurrection, the other, the kind of bodies. For of both they on their part made a question, saying, "How is that which hath been dissolved raised up?" and, "with what manner of body do they come?" But what means, "with what manner of body?" It is as if they had said, "with this which hath been wasted, which hath perished, or with some other?" Then, to point out that the objects of their enquiry are not questionable but admitted points, he at once meets them more sharply, saying, "Thou foolish one, that which thou thyself sowest is not quickened, except it die." Which we also are wont to do in the case of those who gainsay things acknowledged. And wherefore did he not at once appeal to the power of God? Because he is discoursing with unbelievers. For when his discourse is addressed to believers, he hath not much need of reasons. Wherefore having said elsewhere, "He shall change the body of your humiliation, that it may be fashioned like to the body of his glory," and having indicated somewhat more than the resurrection, he stated no analogies, but instead of any demonstration, brought forward the power of God, going on to say, "according to the working whereby He is able to subject all things to Himself." But here he also urges reasons. That is, having established it from the Scriptures, he adds also in what comes after, these things over and above, with an eye to them who do not obey the Scriptures; and he saith, "O foolish one, that which Thou sowest:" i.e., "from thyself thou hast the proof of these things, by what thou doest every day, and doubtest thou yet? Therefore do I call thee foolish because of the things daily done by thine own self thou art ignorant, and being thyself an artificer of a resurrection, thou doubtest concerning God." Wherefore very emphatically he said, "what Thou sowest," thou who art mortal and perishing. And see how he uses expressions appropriate to the purpose he had in view: thus, "it is not quickened," saith he, "except it die." Leaving, you see, the terms appropriate to seed, as that "it buds," and "grows," and "is dissolved," he adopts those which correspond to our flesh, viz. "it is quickened," and, "except it die;" which do not properly belong to seeds, but to bodies. And he said not, "after it is dead it lives," but, which is a greater thing, "therefore it lives, because it dies." Seest thou, what I am always observing, that he continually gives their argument the contrary turn? Thus what they made a sure sign of our not rising again, the same he makes a demonstration of our rising. For they said, "the body rises not again, because it is dead." What then doth he, retorting their argument, say? "Nay, but unless it died, it could not rise again: and therefore it rises again, because it died." For as Christ more clearly signifies this very thing, in the words, "Except a grain of wheat fall into the ground and die, it abideth by itself alone: but if it die, it beareth much fruit:" thence also Paul, drawing this example, said not, "it doth not live," but, "is not quickened;" again assuming the power of God and showing that not the nature of the ground, but God Himself, brings it all to pass. And what can be the reason that he did not bring that forwar…

1 Corinthians 15:37 — Homily on 1 Corinthians 41

"And he who soweth, soweth not that body that shall be." For the things before spoken meet the question, "how they are raised;" but this, the doubt, "with what manner of body they come." But what is, "thou sowest not that body which shall be?" Not an entire ear of corn, nor new grain. For here his discourse no longer regards the resurrection, but the manner of the resurrection, what is the kind of body which shall rise again; as whether it be of the same kind, or better and more glorious. And he takes both from the same analogy, intimating that it will be much better. But the heretics, considering none of these things, dart in upon us and say, "one body falls and another body rises again. How then is there a resurrection? For the resurrection is of that which was fallen. But where is that wonderful and surprising trophy over death, if one body fall and another rise again? For he will no longer appear to have given back that which he took captive. And how can the alleged analogy suit the things before mentioned?" Why, it is not one substance that is sown, and another that is raised, but the same substance improved. Else neither will Christ have resumed the same body when He became the first-fruits of them that rise again: but according to you He threw aside the former body, although it had not sinned, and took another. Whence then is that other? For this body was from the Virgin, but that, whence was it? Seest thou to what absurdity the argument hath come round? For wherefore shows He the very prints of the nails? Was it not to prove that it is that same body which was crucified, and the same again that rose from the dead? And what means also His type of Jonah? For surely it was not one Jonah that was swallowed up and another that was cast out upon dry land. And why did He also say, "Destroy this temple, and in three days I will raise it up?" For that which was destroyed, the same clearly He raised again. Wherefore also the Evangelist added, that "He spake of the temple of His body." What is that then which he saith, "Thou sowest not the body that shall be?" i.e. not the ear of corn: for it is the same, and not the same; the same, because the substance is the same; but not the same, because this is more excellent, the substance remaining the same but its beauty becoming greater, and the same body rising up new. Since if this were not so, there were no need of a resurrection, I mean if it were not to rise again improved. For why did He at all pull down His house, except He were about to build it more glorious? This now, you see, he said to them who think that it is utter corruption. Next, that none again might suspect from this place that another body is spoken of, he qualifies the dark saying, and himself interprets what he had spoken, not allowing the hearer to turn his thoughts from hence in any other direction. What need is there then of our reasonings? Hear himself speaking, and explaining the phrase, "Thou sowest not the body that shall be." For he straightway adds, "but a bare grain, it may chance of wheat, or of some other kind;" i.e., it is not the body that shall be; not so clothed, for instance; not having a stalk and beard, but "a bare grain, it may chance of wheat, or of some other kind."

1 Corinthians 15:38 — Homily on 1 Corinthians 41

"But God giveth it a body even as it pleased Him." "Yes," saith one, "but in that case it is the work of nature." Of what nature, tell me? For in that case likewise God surely doeth the whole; not nature, nor the earth, nor the rain. Wherefore also he making these things manifest, leaves out both earth and rain, atmosphere, sun, and hands of husbandmen, and subjoins, "God giveth it a body as it pleased Him." Do not thou therefore curiously inquire, nor busy thyself with the how and in what manner, when thou hearest of the power and will of God. "And to each seed a body of its own." Where then is the alien matter which they speak of? For He giveth to each "his own." So that when he saith, "Thou sowest not that which shall be," he saith not this, that one substance is raised up instead of another, but that it is improved, that it is more glorious. For "to each of the seeds," saith he, "a body of its own." From hence in what follows, he introducing also the difference of the resurrection which shall then be. For do not suppose, because grain is sown and all come up ears of corn, that therefore there is also in the resurrection an equality of honor. For in the first place, neither in seeds is there only one rank, but some are more valuable, and some inferior. Wherefore also he added, "to each seed a body of its own." However, he is not content with this, but seeks another difference greater and more manifest. For that thou mayest not, when hearing, as I said, that all rise again, suppose that all enjoy the same reward; he laid before even in the preceding verses the seeds of this thought, saying, "But each in his own order." But he brings it out here also more clearly.

1 Corinthians 15:39 — Homily on 1 Corinthians 41

However, he is not content with this, but seeks another difference greater and more manifest. For that thou mayest not, when hearing, as I said, that all rise again, suppose that all enjoy the same reward; he laid before even in the preceding verses the seeds of this thought, saying, "But each in his own order." But he brings it out here also more clearly, saying, "All flesh is not the same flesh." For why speak I, saith he, in respect of seeds? In respect of bodies let us agitate this point, concerning which we are discoursing now. Wherefore also he addeth, and saith, "But there is one flesh of men, another flesh of beasts, another of birds, and another of fishes." "There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another." "There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory." And what means he by these expressions? Wherefore from the resurrection of the body did he throw himself into the discourse of the stars and the sun? He did not throw himself out, neither did he break off from his purpose; far from it: but he still keeps to it. For whereas he had established the doctrine concerning the resurrection, he intimates in what follows that great will be then the difference of glory, though there be but one resurrection. And for the present he divides the whole into two: into "bodies celestial," and "bodies terrestrial." For as the disbelief of the resurrection makes men supine, so again it makes them indolent to think that all are vouchsafed the same reward. Wherefore he corrects both. And the one in the preceeding verses he had completed; but this he begins now. And having made two ranks, of the righteous and of sinners, these same two he subdivides again into many parts, signifying that neither righteous nor sinners shall obtain the same; neither righteous men, all of them, alike with other righteous, nor sinners with other sinners. Now he makes, you see, first, one separation between righteous and sinners, where he says, "bodies celestial, and bodies terrestrial:" by the "terrestrial" intimating the latter, and by the "celestial," the former. Then farther he introduces a difference of sinners from sinners, saying, "All flesh is not the same flesh, but there is one flesh of fishes, another of birds, and another of beasts." And yet all are bodies; but some are in more, and some in lesser vileness. And that in their manner of living too, and in their very constitution. And having said this, he ascends again to the heaven, saying, "There is one glory of the sun, and another glory of the moon." For as in the earthly bodies there is a difference, so also in the heavenly; and that difference no ordinary one, but reaching even to the uttermost: there being not only a difference between sun and moon, and stars, but also between stars and stars. For what though they be all in the heaven? yet some have a larger, others a less share of glory. What do we learn from hence? That although they be all in God's kingdom, all shall not enjoy the same reward; and though all sinners be in hell, all shall not endure the same punishment.

1 Corinthians 15:40-41 — Homily on 1 Corinthians 41

"There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another." "There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory." And what means he by these expressions? Wherefore from the resurrection of the body did he throw himself into the discourse of the stars and the sun? He did not throw himself out, neither did he break off from his purpose; far from it: but he still keeps to it. For whereas he had established the doctrine concerning the resurrection, he intimates in what follows that great will be then the difference of glory, though there be but one resurrection. And for the present he divides the whole into two: into "bodies celestial," and "bodies terrestrial." For that the bodies are raised again, he signified by the corn: but that they are not all in the same glory, he signifies by this. For as the disbelief of the resurrection makes men supine, so again it makes them indolent to think that all are vouchsafed the same reward. Wherefore he corrects both. And the one in the preceding verses he had completed; but this he begins now. And having made two ranks, of the righteous and of sinners, these same two he subdivides again into many parts, signifying that neither righteous nor sinners shall obtain the same; neither righteous men, all of them, alike with other righteous, nor sinners with other sinners. Now he makes, you see, first, one separation between righteous and sinners, where he says, "bodies celestial, and bodies terrestrial:" by the "terrestrial" intimating the latter, and by the "celestial," the former. Then farther he introduces a difference of sinners from sinners, saying, "All flesh is not the same flesh, but there is one flesh of fishes, another of birds, and another of beasts." And yet all are bodies; but some are in more, and some in lesser vileness. And that in their manner of living too, and in their very constitution. And having said this, he ascends again to the heaven, saying, "There is one glory of the sun, and another glory of the moon." For as in the earthly bodies there is a difference, so also in the heavenly; and that difference no ordinary one, but reaching even to the uttermost: there being not only a difference between sun and moon, and stars, but also between stars and stars. For what though they be all in the heaven? yet some have a larger, others a less share of glory. What do we learn from hence? That although they be all in God's kingdom, all shall not enjoy the same reward; and though all sinners be in hell, all shall not endure the same punishment.

1 Corinthians 15:42 — Homily on 1 Corinthians 41

"So also is the resurrection of the dead." "So," How? with considerable difference. Then leaving this doctrine as sufficiently proved, he again comes to the proof itself of the resurrection and the manner of it, saying, "It is sown in corruption, it is raised in incorruption." And observe his consideration. As in the case of seeds, he used the term proper to bodies, saying, "it is not quickened, except it die:" so in the case of bodies, the expression belonging to seeds, saying, "it is sown in corruption, it is raised in incorruption." He said not, "is produced," that thou mightest not think it a work of the earth, but is "raised." And by sowing here, he means not our generation in the womb, but the burial in the earth of our dead bodies, their dissolution, their ashes. Wherefore having said, "it is sown in corruption, it is raised in incorruption," he adds, "It is sown in dishonor." For what is more unsightly than a corpse in dissolution? "It is raised in glory." "It is sown in weakness." For before thirty days the whole is gone, and the flesh cannot keep itself together nor hold out for one day. "It is raised in power." For there shall nothing prevail against it for all the future. Here is why he stood in need of those former analogies, lest many on hearing of these things, that they are "raised in incorruption and glory and power," might suppose that there is no difference among those who rise again. For all indeed rise again, both in power and in incorruption; and in this glory of their incorruption yet are not all in the same state of honor and safety.

1 Corinthians 15:43 — Homily on 1 Corinthians 41

"It is sown in dishonor." For what is more unsightly than a corpse in dissolution? "It is raised in glory." "It is sown in weakness." For before thirty days the whole is gone, and the flesh cannot keep itself together nor hold out for one day. "It is raised in power." For there shall nothing prevail against it for all the future. Here is why he stood in need of those former analogies, lest many on hearing of these things, that they are "raised in incorruption and glory and power," might suppose that there is no difference among those who rise again. For all indeed rise again, both in power and in incorruption; and in this glory of their incorruption yet are not all in the same state of honor and safety.

1 Corinthians 15:44 — Homily on 1 Corinthians 41

"It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body." What sayest thou? Is not "this" body spiritual? It is indeed spiritual, but that will be much more so. For now oftentimes both the abundant grace of the Holy Ghost flies away on men's committing great sins; and again, the Spirit continuing present, the life of the flesh depends on the soul: and the result in such a case is a void, without the Spirit. But in that day not so: rather he abides continually in the flesh of the righteous, and the victory shall be His, the natural soul also being present. For either it was some such thing which he intimated by saying, "a spiritual body," or that it shall be lighter and more subtle and such as even to be wafted upon air; or rather he meant both these. And if thou disbelieve the doctrine, behold the heavenly bodies which are so glorious and (for this time) so durable, and abide in undecaying tranquillity; and believe thou from hence, that God can also make these corruptible bodies incorruptible and much more excellent than those which are visible.

1 Corinthians 15:45 — Homily on 1 Corinthians 41

"So also it is written, the first man Adam became a living soul: the last Adam became a life-giving Spirit." And yet the one indeed is written, but the other not written. How then said He, "it is written?" He modified the expression according to the issue of events: as he is wont continually to do: and indeed as it is the way of every prophet. For so Jerusalem, the prophet said, should be "called a city of righteousness;" yet it was not so called. What then? Did the prophet speak false? By no means. For he is speaking of the issue of events. And that Christ too should be called Immanuel; yet was he not so called. But the facts utter this voice; so also here, "the last Adam became a life-giving Spirit." And these things he said that thou mayest learn that the signs and pledges both of the present life and of that which is to come have already come upon us; to wit, of the present life, Adam, and of the life to come, Christ. For since he sets down the better things as matters of hope, he signifies that their beginning hath already come to pass, and their root and their fountain been brought to light. But if the root and the fountain be evident to all, there is no need to doubt of the fruits. Wherefore he saith, "The last Adam became a life-giving Spirit." And elsewhere too, He "shall quicken your mortal bodies through His Spirit that dwelleth in you." It is the Spirit's work then to quicken. Further, lest any should say, "why are the worse things the elder? and why hath the one sort, to wit, the natural, come to pass not merely as far as the first-fruits, but altogether; the other as far as the first-fruits only?"-he signifies that the principles also of each were so ordered.

1 Corinthians 15:46 — Homily on 1 Corinthians 41

"For that is not first," saith he, "which is spiritual, but that which is natural, then that which is spiritual." And he saith not, why, but is content with the ordinance of God, having the evidence from the facts testifying to that most excellent oeconomy of God, and implying that our state is always going forward to the better; at the same time by this also adding credibility to his argument. For if the lesser have come to pass, much more ought we to expect the better.

1 Corinthians 15:47 — Homily on 1 Corinthians 42

Having said that "the natural was first," and "the spiritual afterward," he again states another difference, speaking of "the earthy" and "the heavenly." For the first difference was between the present life and that which is to come: but this between that before grace and that after grace. And he stated it with a view to the most excellent way of life, saying, (for to hinder men, as I said, from such confidence in the resurrection as would make them neglectful of their practice and of perfection, from this topic also again he renders them anxious and exhorts to virtue, saying,) "The first man is of the earth, earthy; the second man is the Lord from heaven:" calling the whole by the name of "man," and naming the one from the better, and the other from the worst part.

1 Corinthians 15:48 — Homily on 1 Corinthians 42

"As is the earthy, such are they also that are earthy:" so shall they perish and have an end. "As is the heavenly, such are they also that are heavenly:" so shall they abide immortal and glorious. What then? Did not This Man too die? He died indeed, but received no injury therefrom, yea rather by this He put an end to death. Seest thou how on this part of his subject also, he makes use of death to establish the doctrine of the resurrection? "For having, as I said before, the beginning and the head," so he speaks, "doubt not of the whole body." Moreover also he frames hereby his advice concerning the best way of living, proposing standards of a lofty and severe life and of that which is not such, and bringing forward the principles of both these, of the one Christ, but of the other Adam. Therefore neither did he simply say, "of the earth," but "earthy," i.e., "gross, nailed down to things present:" and again with respect to Christ the reverse, "the Lord from heaven." But if any should say, "therefore the Lord hath not a body because He is said to be 'from heaven,'" although what is said before is enough to stop their mouths: yet nothing hinders our silencing them from this consideration also: viz. what is, "the Lord from heaven?" Doth he speak of His nature, or His most perfect life? It is I suppose evident to every one that he speaks of His life.

1 Corinthians 15:49 — Homily on 1 Corinthians 42

"As we have borne the image of the earthy," i.e., as we have done evil, "let us also bear the image of the heavenly," i.e., let us practise all goodness. But besides this, I would fain ask thee, is it of nature that it is said, "he that is of the earth, earthy," and, "the Lord from heaven?" "Yea," saith one. What then? Was Adam only "earthy," or had he also another kind of substance congenial with heavenly and incorporeal beings, which the Scripture calls "soul," and "spirit?" Every one sees that he had this also. Therefore neither was the Lord from above only although He is said to be "from heaven," but He had also assumed our flesh. But Paul's meaning is such as this: "as we have borne the image of the earthy," i.e., evil deeds, "let us also bear the image of the heavenly," the manner of life which is in the heavens. Whereas if he were speaking of nature, the thing needed not exhortation nor advice. So that hence also it is evident that the expression relates to our manner of life. Wherefore also he introduces the saying in the manner of advice and calls it an "image," here too again showing that he is speaking of conduct, not of nature. For therefore are we become earthy, because we have done evil: not because we were originally formed "earthy," but because we sinned. For sin came first, and then death and then the sentence, "Dust thou art, and unto dust shalt thou return." Then also entered in the swarm of the passions. For it is not simply the being born "of earth" that makes a man "earthy," (since the Lord also was of this mass and lump,) but the doing earthly things, even as also he is made "heavenly" by performing things meet for heaven.

1 Corinthians 15:50 — Homily on 1 Corinthians 42

"Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God." Seest thou how he explains himself again, relieving us of the trouble? which he often doth: for by flesh he here denotes men's evil deeds, which he hath done also elsewhere; as when he saith, "But ye are not in the flesh:" and again, "So then they that are in the flesh cannot please God." So that when he saith, "Now this I say," he means nothing else than this: "therefore said I these things that thou mayest learn that evil deeds conduct not to a kingdom." Thus from the resurrection he straightway introduced also the doctrine of the kingdom also; wherefore also he adds, "neither doth corruption inherit incorruption," i.e., neither shall wickedness inherit that glory and the enjoyment of the things incorruptible. For in many other places he calls wickedness by this name, saying, "He that soweth to the flesh, shall of the flesh reap corruption." Now if he were speaking of the body and not of evil doing, he would not have said "corruption." For he nowhere calls the body "corruption," since neither is it corruption, but a thing corruptible: wherefore proceeding to discourse also of it, he calls it not "corruption," but "corruptible," saying, "for this corruptible must put on incorruption."

1 Corinthians 15:51 — Homily on 1 Corinthians 42

"Behold, I tell you a mystery." It is something awful and ineffable and which all know not, which he is about to speak of: which also indicates the greatness of the honor he confers on them; I mean, his speaking mysteries to them. But what is this? "We shall not all sleep, but we shall all be changed." He means as follows: "we shall not all die, 'but we shall all be changed,'" even those who die not. For they too are mortal. "Do not thou therefore because thou diest, on this account fear," saith he, "as if thou shouldest not rise again: for there are, there are some who shall even escape this, and yet this suffices them not for that resurrection, but even those bodies which die not must be changed and be transformed into incorruption."

1 Corinthians 15:52 — Homily on 1 Corinthians 42

"In a moment, in the twinkling of an eye, at the last trump." After he had discoursed much of the resurrection, then opportunely he points out also its very marvellous character. As thus: "not this only," saith he, "is wonderful that our bodies first turn to corruption, and then are raised; nor that the bodies which rise again after their corruption are better than these present ones; nor that they pass on to a much better state, nor that each receives back his own and none that of another; but that things so many and so great, and surpassing all man's reason and conception, are done 'in a moment,' i.e., in an instant of time: and to show this more clearly, 'in the twinkling of an eye,' saith he, 'while one can wink an eyelid.'" Further, because he had said a great thing and full of astonishment; that so many and so great results should take place so quickly; he alleges, to prove it, the credibility of Him who performs it; as follows, "For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." The expression, "we," he uses not of himself, but of them that are then found alive.

1 Corinthians 15:53 — Homily on 1 Corinthians 42

"For this corruptible must put on incorruption." Thus lest any, hearing that "flesh and blood cannot inherit the kingdom of God," should suppose that our bodies do not rise again; he adds, "this corruptible must put on incorruption, and this mortal must put on immortality." Now the body is "corruptible," the body is "mortal:" so that the body indeed remains, for it is the body which is put on; but its mortality and corruption vanish away, when immortality and incorruption come upon it. Do not thou therefore question hereafter how it shall live an endless life, now that thou hast heard of its becoming incorruptible.

1 Corinthians 15:53 — HOMILIES ON GENESIS 36.15

What has been mortal will be clad in immortality. After the resurrection of our bodies he promised to grant us enjoyment of the kingdom, life with the saints, enjoyment for all eternity, and those ineffable good things "which eye has not seen nor ear heard, nor have they been imagined by the human heart.".

1 Corinthians 15:54 — Homily on 1 Corinthians 42

"But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory." Thus, since he was speaking of great and secret things, he again takes prophecy to confirm his word. "Death is swallowed up in victory:" i.e., utterly; not so much as a fragment of it remains nor a hope of returning, incorruption having consumed corruption.

1 Corinthians 15:55 — Homily on 1 Corinthians 42

"O death, where is thy sting? O grave, where is thy victory?" Seest thou his noble soul? how even as one who is offering sacrifices for victory, having become inspired and seeing already things future as things past, he leaps and tramples upon death fallen at his feet, and shouts a cry of triumph over its head where it lies, exclaiming mightily and saying, "O death, where is thy sting? O grave, where is thy victory?" It is clean gone, it is perished, it is utterly vanished away, and in vain hast thou done all those former things. For He not only disarmed death and vanquished it, but even destroyed it, and made it quite cease from being.

1 Corinthians 15:56 — Homily on 1 Corinthians 42

"Now the sting of death is sin; and the power of sin is the law." Seest thou how the discourse is of the death of the body? therefore also of the resurrection of the body. For if these bodies do not rise again, how is death "swallowed up?" And not this only, but how is "the law the power of sin?" For that "sin" indeed is "the sting of death," and more bitter than it, and by it hath its power, is evident; but how is "the law also the power" thereof? Because without the law sin was weak, being practised indeed, but not able so entirely to condemn: since although the evil took place, it was not so clearly pointed out. So that it was no small change which the law brought in, first causing us to know sin better, and then enhancing the punishment. And if meaning to check sin it did but develop it more fearfully, this is no charge against the physician, but against the abuse of the remedy. Since even the presence of Christ made the Jews' burden heavier, yet must we not therefore blame it, but while we the more admire it, we must hate them the more, for having been injured by things which ought to have profited them? Yea, to show that it was not the law of itself which gives strength to sin, Christ Himself fulfilled it all and was without sin. But I would have thee consider how from this topic also he confirms the resurrection. For if this were the cause of death, viz. our committing sin, and if Christ came and took away sin, and delivered us from it through baptism, and together with sin put an end also to the law in the transgression of which sin consists, why doubtest thou any more of the resurrection? For whence, after all this, is death to prevail? Through the law? Nay, it is done away. Through sin? Nay, it is clean destroyed.

1 Corinthians 15:57 — Homily on 1 Corinthians 42

"But thanks be to God, which giveth us the victory through our Lord Jesus Christ." For the trophy He Himself erected, but the crowns He hath caused us also to partake of. And this not of debt, but of mere mercy.

1 Corinthians 15:58 — Homily on 1 Corinthians 42

"Wherefore, brethren, be ye steadfast, unmoveable." Just and seasonable is this exhortation after all that had gone before. For nothing so disquiets as the thought that we are buffeted without cause or profit. "Always abounding in the work of the Lord:" i.e., in the pure life. And he said not, "working that which is good," but "abounding;" that we might do it abundantly, and might overpass the lists. "Knowing that your labor is not in vain in the Lord." What sayest thou? Labor again? But followed by crowns, and those above the heavens. For that former labor on man's expulsion from paradise, was the punishment of his transgressions; but this is the ground of the rewards to come. So that it cannot in fact be labor, both on this account and by reason of the great help which it receives from above: which is the cause of his adding also, "in the Lord." For the purpose of the former was that we might suffer punishment; but of this, that we might obtain the good things to come.

1 Corinthians 16:1 — Homily on 1 Corinthians 43

Having completed his discourse concerning doctrines, and being about to enter upon that which belongs rather to morals, he dismisses every thing else and proceeds to the chief of good things, discoursing about alms. Nor does he discuss morals in general, but when he hath treated of this matter alone, he leaves off. A thing however obviously unlike what he did every where else; for of alms and of temperance and of meekness and of long-suffering and of all the rest, he treats in the other Epistles in the conclusion. For what reason then doth he handle here this part only of practical morality? Because the greater part also of what had been spoken before was of an ethical nature: I mean, where he chastised the fornicator; where he was correcting those who go to law among Gentiles; where he terrified the drunkards and the gluttons; where he condemned the seditious, the contentious, and those who loved to have the preeminence; where those who unworthily approach the Mysteries were delivered over by him unto that intolerable sentence; where he discoursed concerning love. For this cause, I say, the subject which most pressed on him, viz. the aid required for the saints, this alone he mentions. And observe his consideration. When he had persuaded them concerning the resurrection, and made them more earnest, then and not till then he discusses this point also. And he calls the collection logian (a "contribution,") immediately from the very first making out the things to be easy. For when contribution is made by all together, that becomes light which is charged upon each. But having spoken about the collection, he did not say immediately, "Let every one of you lay up in store with himself;" although this of course was the natural consequence; but having first said, "As I gave order to the Churches of Galatia," he added this, kindling their emulation by the account of the well-doings of others, and putting it in the form of a narration. And this also he did when writing to the Romans; for to them also while appearing to narrate the reason why he was going away to Jerusalem, he introduces thereupon his discourse about alms; "But now I go unto Jerusalem, ministering unto the saints: for it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints." Only those he stimulates by mention of Macedonians and Corinthians; these of Galatians. For he saith, "As I gave order to the Churches of Galatia, so also do ye:" for they would surely feel ashamed ever afterwards to be found inferior to Galatians. And he saith not, "I advised," and, "I counselled;" but, "I gave order," which is more authoritative. And he doth not bring forward a single city, or two, or three, but an entire nation: which also he doth in his doctrinal instructions, saying, "Even as also in all the Churches of the saints." For if this be potent for conviction of doctrines, much more for imitation of actions.

1 Corinthians 16:2 — Homily on 1 Corinthians 43

"On the first day of the week," that is, the Lord's day, "let each one of you lay by him in store, as he may prosper." Mark how he exhorts them even from the time: for indeed the day was enough to lead them to almsgiving. Wherefore "call to mind," saith he, "what ye attained to on this day: how all the unutterable blessings, and that which is the root and the beginning of our life took place on this day. But not in this regard only is the season convenient for a zealous benevolence, but also because it hath rest and immunity from toils: the souls when released from labors becoming readier and apter to show pity. Moreover, the communicating also on that day in Mysteries so tremendous and immortal instils great zealousness. On it, accordingly, "let each one of you," not merely this or that individual, but "each one of you," whether poor or rich, woman or man, slave or free, "lay by him store." He said not, "Let him bring it the church," lest they might feel ashamed because of the smallness of the sum; but "having by gradual additions swelled his contribution, let him then produce it, when I am come but for the present lay it up," saith he, "at home, and make thine house a church; thy little box a treasury. Become a guardian sacred wealth, a self-ordained steward of the poor. Thy benevolent mind assigns to thee this priesthood." Now I am aware that many of this congregation will again find fault with me when treat of these subjects, and say, "Be not, I beseech you, be not harsh and disagreeable to four audience. Make allowances for their disposition; give way to the mind of the hearers. For in this case you really do put us to shame; you make us blush." But I may not endure such words: since neither was Paul ashamed to be continually troublesome upon such points as these and to speak words such as mendicants use. I grant indeed that if I said, "give it me," and "lay it up in my house," there might perchance be something to be ashamed of in what I said: hardly however even in that case; for "they who wait upon the altar," we read, "have their portion with the altar." However, some one perhaps might find fault as if he were framing an argument for his own interest. But now it is for the poor that I make my supplication; nay, not so much for the poor, as for your sake who bestow the gift. But that my argument may both be more forcible and more effective, I will take Paul for my comrade, and like him will discourse and say, "Let each one of you lay by him in store, as he may prosper." Now observe also how he avoids being burdensome. He said not, "so much," or "so much," but "as he may prosper," whether much or little. Neither said he, "what any one may have gained," but, "as he may prosper:" signifying that the supply is of God. And not only so, but also by his not enjoining them to deposit all at once, he makes his counsel easy: since the gathering little by little hinders all perception of the burden and the cost. Here you see the reason too for his not enjoining them to produce it immediately, but giving them a long day; whereof adding the cause, he saith. "That there be no gatherings when I come:" which means, that ye may not when the season is come for paying in contributions just then be compelled to collect them. And this too in no ordinary degree encouraged them again: the expectation of Paul being sure to make them more earnest.

1 Corinthians 16:3 — Homily on 1 Corinthians 43

"And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty to Jerusalem." He said not, "this person," and "that," but, "whomsoever ye shall approve," whomsoever you shall choose, thus freeing his ministration from suspicion. Wherefore to them he leaves the right of voting in the choice of those who are to convey it. He is far enough from saying, "The payment is yours, but the privilege of selecting those who are to carry it is not yours." Next, that they might not think him quite absent, he adds his letters, saying, "Whomsoever you approve, I will send with letters." As if he had said, I also will be with them and share in the ministration, by my letters. And he said not, "These will I send to bear your alms," but, "your bounty;" to signify that they were doing great deeds; to mark that they were gainers themselves. And elsewhere he calls it both "a blessing" and "a distribution." The one that he might not make them less active, the other that he might not elate them. But in no case whatever hath he called it "alms."

1 Corinthians 16:4 — Homily on 1 Corinthians 43

"And if it be meet for me to go also, they shall go with me." Here again he exhorts them to liberality. As thus: "if it be so much," saith he, "as to require my presence also, neither will I decline this." But he did not in the first instance promise this, nor say, "When I am come I will carry it." For he would not have made so much of it, if he had so set it down from the first. Afterwards however he adds it well and seasonably. Here then you have the reason why he did not immediately promise, nor yet altogether hold his peace concerning it: but having said, "I will send," then at length he adds himself also. And here too again he leaves it to their own decision; in saying, "If it be meet for me to go also:" whereas this rested with them, namely, to make their collection large; so large even, as to affect his plans and cause him in person to make the journey.

1 Corinthians 16:5 — Homily on 1 Corinthians 43

"But I will come to you," saith he, "when I shall have passed through Macedonia." This he had said also above; then however with anger: at least he added, "And I will know not the speech of them that are puffed up, but the power:" but here, more mildly; that they might even long for his coming. Then, that they might not say, "Why is it that you honor the Macedonians above us?" he said not, "When I depart," but, "When I shall have passed through Macedonia; for I do pass through Macedonia."

1 Corinthians 16:6 — Homily on 1 Corinthians 43

"But with you it may be that I shall abide, or even winter." For I do not at all wish to take you merely in my way, but to continue among you and spend some time. For when he wrote this letter, he was in Ephesus, and it was winter; as you may know by his saying, "Until Pentecost I will tarry at Ephesus; but after this I shall go away to Macedonia, and after having gone through it, I will be with you in the summer; and perhaps I shall even spend the winter with you." And why did he say, "perhaps;" and did not positively affirm it? Because Paul did not foreknow all things; for good purposes. Wherefore neither doth he absolutely affirm, in order that if it came not to pass, he might have something to resort to; first, his previous mention of it having been indefinite; and next, the power of the Spirit leading him wheresoever It willed, not where he himself desired. And this also he expresses in the second Epistle, when excusing himself on account of his delay, and saying, "Or the things which I purpose, do I purpose according to the flesh, that with me there should be the yea yea and the nay nay?" "That ye may set me forward on my journey wheresoever I go." This also is a mark of love, and great strength of affection.

1 Corinthians 16:7 — Homily on 1 Corinthians 43

"For I do not wish to see you now by the way; for I hope to tarry awhile with you, if the Lord permit." Now these things he said, both to signify his love and also to terrify the sinners, not however openly, but with outward demonstration of friendship.

1 Corinthians 16:8-9 — Homily on 1 Corinthians 43

"But I will tarry at Ephesus until Pentecost." As we should expect, he tells them all exactly, informing them as friends, For this too is a mark of friendship to say the reason why he was not with them, why he delayed, and where he was staying. "For a great door and effectual is opened unto me, and there are many adversaries." Now it was "great," how could there be "adversaries?" Why on this very account the adversaries were many, because men's faith was great; because the entrance was great and wide. But what means, "A great door?" There are many prepared to receive the faith, many ready to approach and be converted. There is a spacious entrance for me, things being now come to that point that the mind of those approaching is at its prime for the obedience of the faith. On this account, vehement was the blast of the breath of the devil, because he saw many turning away from him. You see then on both accounts it was needful for him to stay; both because the gain was abundant, and because the struggle was great. And herewith also he cheered them up, namely, by saying, that henceforth the word works every where and springs up readily. And if there be many who plot against it, this also is a sign of the advance of the Gospel. For at no time doth that evil demon wax fierce, except on seeing his goods made spoil of abundantly. Let us then, when we desire to effect any thing great and noble, not regard this, the greatness of the labor which it brings, but let us rather look to the gain. Mark, for instance, Paul, not therefore lingering, not therefore shrinking back, because "there were many adversaries;" but because "there was a great door," pressing on and persevering. Yea, and as I was saying, this was a sign that the devil was being stripped, for it is not, depend on it, by little and mean achievements that men provoke that evil monster to wrath. And so when thou seest a righteous man performing great and excellent deeds, yet suffering innumerable ills, marvel not; on the contrary, one might well marvel, if the devil receiving so many blows were to keep quiet and bear the wounds meekly. Even as you ought not to be surprised were a serpent, continually goaded, to grow fierce and spring on the person that goaded it. Now no serpent steals on you so fierce as the devil, leaping up against all; and, like a scorpion with its sting raised, he raises himself upright. Let not this then disturb you: since of course he that returns from war and victory and slaughter must needs be bloody, and oftentimes also have received wounds. Do thou, then, for thy part, when thou seest any one doing alms and performing numberless other good works and so curtailing the power of the devil, and then falling into temptations and perils; be not troubled thereupon. This is the very reason why he fell into temptations, because he mightily smote the devil.

1 Corinthians 16:10 — Homily on 1 Corinthians 44

Perhaps some one may think there is something unworthy of Timothy's courage in this piece of advice. But not on Timothy's account is this said, but for the hearers' sake: lest by their design against him they should hurt themselves: since he for his part had his station always in the way of dangers. "For as a child serveth a father," saith he, "so he served with me in furtherance of the Gospel." But lest from boldness towards the disciple they should proceed also to the teacher, and become worse, he checks them from afar off, saying, "that he may be with you without fear;" that is, that none of those desperate persons rise up against him. For he intended perhaps to rebuke them about the things concerning which Paul also had written: and indeed Paul professed to send him for this very reason. "For I have sent Timothy unto you," saith he, "who shall put you in remembrance of my ways in Christ even as I teach every where in every Church." In order then that they might not through confidence in their high birth and wealth, and the support of the people, and the wisdom from without, attack him and spit upon him and plot against him, being grieved at the reproofs which came from him; or lest in revenge for the teacher's rebuke they should demand satisfaction of him, so punishing the other; therefore he saith, "that he be without fear with you." As if he had said, "Tell me not of those who are without, the Gentiles and unbelievers. It is your part that I require, you for whom also the whole Epistle was composed," the persons also whom in the beginning and the outset he had frightened. Wherefore he saith, "with you." Then in virtue of his ministry he sets him forth as a person to be fully trusted; saying "For the work of the Lord he worketh." That is; "look not," saith he, "to this, his not being rich, namely, nor highly educated, nor old: but what commands are laid upon him, what work he is doing. 'For the work of the Lord he worketh.'" And this serves him instead of all nobility and wealth and age and wisdom. And he is not content with this, but adds, "Even as I also." And some way above, "Who is my beloved son and faithful in the Lord; he shall put you in remembrance of my ways in Christ." Seeing then that he was both young, and had been singly entrusted with the improvement of so numerous a people, both of which things tended to bring him into contempt...

1 Corinthians 16:11 — Homily on 1 Corinthians 44

"Let no one therefore despise him." And not this only doth he demand of them, but also greater honor; wherefore also he saith, "but set him forward in peace;" that is, without fear; causing no fightings or contentions, no enmities or hatreds, but rendering all subjection as to a teacher. "That he may come unto me: for I expect him with the brethren." This also was the language of one that would alarm them. That is, in order that they might become more considerate, as knowing that all would be told him whatever Timothy's treatment might be, he adds therefore, "for I expect him." And besides, hereby he both shows that Timothy is worthy of their confidence; since being on the point of departing he waits for him; and also signifies the love which he hath towards them, it appearing that for their sakes he sent away one so useful to him.

1 Corinthians 16:12 — Homily on 1 Corinthians 44

This man appears to have been both well-educated and also older than Timothy. Lest they should say then, "For what possible reason did he not send the man grown, but the youth instead of him?" observe how he softens down this point also, both calling him a brother, and saying that he had besought him much. For lest he should seem to have held Timothy in higher honor than him and to have exalted him more, and on this account not to have sent him, and cause their envy to burst out more abundantly, he adds, "I besought him much to come." What then: did not the other yield nor consent? did he resist and show himself contentious? He saith not this, but that he might not excite prejudice against him, and also might make excuse for himself, he saith, "and it was not at all his will to come now." Then to prevent their saying that all this was an excuse and pretence, he added, "but he will come to you when he shall have opportunity." This was both an excuse for him, and a refreshment to them who desired to see him, by the hope which it gave of his coming.

1 Corinthians 16:13 — Homily on 1 Corinthians 44

Afterwards indicating that not in the teachers but in themselves they ought to have their hopes of salvation, he saith, "Watch ye, stand fast in the faith." Not in the wisdom which is without: for there it is not possible to stand, but to be borne along; even as "in the faith" ye may "stand." "Quit you like men, be strong." "Let all that ye do be done in love." Now in saying these things, he seems indeed to advise; but he is reprimanding them as indolent. Wherefore he saith, "Watch," as though they slept; "Stand," as though they were rocking to and fro: "Quit you like men," as though they were playing the coward: "Let all that ye do be done in love," as though they were in dissensions. And the first caution refers to the deceivers, viz., "Watch," "stand:" the next, to those who plot against us, "Quit you like men:" the third, to those who make parties and endeavor to distract, "Let all that ye do be done in love;" which thing is "the bond of perfectness," and the root and fountain of all blessings. But what means, "All things in love?" "Whether any one rebuke," saith he, "or rule or be ruled, or learn or teach, let all be in love:" since in fact all the things which have been mentioned arose from neglect of it. For if this had not been neglected, they would not have been puffed up, they would not have said, "I am of Paul, and I of Apollos." If this had existed, they would not have gone to law before heathens, or rather they would not have gone to law at all. If this had existed, that notorious person would not have taken his father's wife: they would not have despised the weak brethren; there would have been no factions among them; they would not have been vain-glorious about their gifts. Therefore it is that he saith, "Let all things be done in love."

1 Corinthians 16:15 — Homily on 1 Corinthians 44

In the beginning too he mentions this man, saying, "I baptized also the home of Stephanas:" and now he speaks of him as "the first-fruits" not of Corinth only, but also of all Greece. And this too is no small encomium that he was the first to come to Christ. Wherefore also in the Epistle to the Romans, praising certain persons on this account, he said, "Who also were in Christ before me." And he said not, that they were the first who believed, but were the "first-fruits;" implying that together with their faith they showed forth also a most excellent life, in every way proving themselves worthy, as in the case of fruits. For so the first-fruits ought to be better than the rest of those things whereof they are the first-fruits: a kind of praise which Paul hath attributed to these also by this expression: namely, that they not only had a genuine faith, as I was saying, but also they exhibited great piety, and the climax of virtue, and liberality in alms-giving. And not from hence only, but from another topic likewise he indicates their piety, i.e., from their having filled their whole house also with godliness. And that they flourished in good works also, he declares by what follows, saying, "They have set themselves to minister unto the saints." Hear ye, how vast are the praises of their hospitality? For he did not say, "they minister," but, "have set themselves:" this kind of life they have chosen altogether, this is their business in which they are always busy.

1 Corinthians 16:16 — Homily on 1 Corinthians 44

"That ye also be in subjection unto such, that is, "that ye take a share with them both in expenditure of money, and in personal service: that ye be partakers with them." For both to them the labor will be light when they have comrades, and the results of their active benevolence will extend to more. And he said not merely, "be fellow-helpers," but added, "whatsoever directions they give, obey;" implying the strictest obedience. And that he might not appear to be favoring them, he adds, "and to every one that helpeth in the work and laboreth." "Let this," saith he, "be a general rule: for I do not speak about them individually, but if there be any one like them, let him also have the same advantages." And therefore when he begins to commend, he calls upon themselves as witnesses, saying, "I beseech you, ye know the house of Stephanas." "For ye also yourselves are aware," saith he, "how they labor, and have no need to learn from us."

1 Corinthians 16:17-18 — Homily on 1 Corinthians 44

Thus, since it was natural for them to be greatly irritated against these persons, for it was they who had come and showed him all about the division, inasmuch as by them also they had written the questions about the virgins, and about the married persons:-mark how he softened them down; both in the beginning of his Epistle by saying, "For it hath been signified unto me by them which are of the house of Chloe;" thus at once concealing these and bringing forward the others: (for it should seem that the latter had given their information by means of the former:) and in this place again, "They have supplied your lack, and refreshed my spirit and yours:" signifying that they had come instead of all, and had chosen to undertake so great a journey on their behalf. How then may this, their peculiar praise, become common? "If you will solace me for what was wanting on your part by your kindness towards them; if you will honor, if you will receive, them, if you will communicate with them in doing good." Wherefore he saith, "Acknowledge ye then them that are such." And while praising those that came, he embraces also the others in his praise, the senders together with the sent: where he saith, "'They refreshed my spirit and yours, therefore acknowledge such as these,' because for your sakes they left country and home." Dost thou perceive his consideration? He implies that they had obliged not Paul only, but the Corinthians likewise, in that they bore about in themselves the whole city. A thing which both added credit to them, and did not allow the others to sever themselves from them, inasmuch as in their persons they had presented themselves to Paul.

1 Corinthians 16:19 — Homily on 1 Corinthians 44

"All the Churches of Asia salute you." He is continually making the members combine and cleave together in one by means of the salutation. "Aquila and Priscilla salute you much in the Lord;-for with them he was lodging, being a tent-maker-"with the Church which is in their house." This thing too is no small excellency, that they had made their very house a Church.

1 Corinthians 16:20 — Homily on 1 Corinthians 44

"All the brethren salute you. Salute one another with an holy kiss" This addition of the "holy kiss" he makes only here. What may the reason be? They had been widely at variance with one another on account of their saying, "I am of Paul, and I of Apollos, and I of Cephas, and I of Christ;" on account of "one being hungry, and another drunken;" on account of their having contentions and jealousies and suits. And from the gifts there was much envying and great pride. Having then knit them together by his exhortation, he naturally bids them use the holy kiss also as a means of union: for this unites, and produces one body. This is holy, when free from deceit and hypocrisy.

1 Corinthians 16:21 — Homily on 1 Corinthians 44

"The salutation of me Paul with mine own hand;" intimates that the Epistle was composed with great seriousness...

1 Corinthians 16:22 — Homily on 1 Corinthians 44

"If any man love not our Lord Jesus Christ, let him be anathema." By this one word he strikes fear into all: those who made their members the members of an harlot; those who put stumbling blocks in the way of their brethren by the things offered in sacrifice unto idols; those who named themselves after men; those who refuse to believe the resurrection. And he not only strikes fear, but also points out the way of virtue and the fountain of vice, viz. that as when our love towards Him hath become intense, there is no kind of sin but is extinguished and cast out thereby; so when it is too weak, it causes the same to spring up. "Maran atha." For what reason is this word used? And wherefore too in the Hebrew-tongue? Seeing that arrogance was the cause of all the evils, and this arrogance the wisdom from without produced, and this was the sum and substance of all the evils, a thing which especially distracted Corinth; in repressing their arrogance he did not even use the Greek tongue, but the Hebrew: signifying that so far from being ashamed of that sort of simplicity, he even embraces it with much warmth. But what is the meaning of "Maran atha?" "Our Lord is come." For what reason then doth he use this phrase in particular? To confirm the doctrine of the Economy: out of which class of topics more than any other he hath put together those arguments which are the seeds of the Resurrection. And not only this, but also to rebuke them; as if he had said, "The common Lord of all hath condescended to come down thus far, and are ye in the same state, and do ye abide in your sins? Are ye not thrilled with the excess of His love, the crown of His blessings? Yea, consider but this one thing," saith he, "and it will suffice thee for progress in all virtue, and thou shalt be able to extinguish all sin."

1 Corinthians 16:23 — Homily on 1 Corinthians 44

"The grace of our Lord Jesus Christ be with you." This is like a teacher, to help not only with advice, but also with prayers.

1 Corinthians 16:24 — Homily on 1 Corinthians 44

"My love be with you all in Christ Jesus, Amen." Thus to hinder them from thinking that in flattery to them he so ended, he saith, "In Christ Jesus." It having nothing in it human or carnal, but being of a sort of spiritual nature. Wherefore it is thoroughly genuine. For indeed the expression was that of one who loves deeply. As thus; because he was separated from them as regards place, as it were by the stretching out of a right hand he incloses them with the arms of his love, saying, "My love be with you all;" just as if he said, "With all of you I am." Whereby he intimates that the things written came not of wrath or anger, but of provident care, seeing that after so heavy an accusation he doth not turn himself away, but rather loves them, and embraces them when they are afar off, by these epistles and writings throwing himself into their arms. For so ought he that corrects to do: since he at least, who acts merely from anger is but satisfying his own feeling; but he who after correcting the sinner renders also the offices of love, shows that those words also, whatsoever he spake in reproof, were words of fond affection.

1 John 3:8 — CATENA

Because the devil was the first to be locked into sin, everyone who now sins acts according to his bidding. For the devil rules in the sinner by a mass of evil thoughts, as in the case of Judas. Someone might say that the devil is present in sinners even before they sin because they have made room for him. The answer to this is that committing sin and making room for the devil amount to one and the same thing—sin.

1 John 3:17 — CATENA

When you see someone in need, do not run away, but think to yourself, if that were you, would you want to be treated like that?

1 John 3:18 — CATENA

It is not enough to have good intentions. You must also put them into effect with genuine willingness and a happy heart.

1 John 4:8 — CATENA

What kind of love are we talking about here? It is the true love and not simply what people use this word to mean. It comes from our attitude and knowledge and must proceed from a pure heart. For there is also a love of evil things. Robbers love other robbers, and murderers love each other too, not out of love which comes from a good conscience but from a bad one.

1 Kings 8:39 — HOMILIES ON THE GOSPEL OF JOHN 24.1

"But Jesus did not commit Himself unto them." For they were the more perfect among His disciples, who came to Him not only because of His miracles, but through His teaching also. The grosser sort the miracles attracted, but the better reasoners His prophecies and doctrines; and so they who were taken by His teaching were more steadfast than those attracted by His miracles. And Christ also called them "blessed," saying, "Blessed are they that have not seen, and yet have believed." But that these here mentioned were not real disciples, the following passage shows, for it saith, "Jesus did not commit Himself unto them." Wherefore? "Because He knew all things," "And needed not that any should testify of man, for He knew what was in man." The meaning is of this kind. "He who dwells in men's hearts, and enters into their thoughts, took no heed of outward words; and knowing well that their warmth was but for a season, He placed not confidence in them as in perfect disciples, nor committed all His doctrines to them as though they had already become firm believers." Now, to know what is in the heart of men belongs to God alone, "who hath fashioned hearts one by one," for, saith Solomon, "Thou, even Thou only, knowest the hearts"; He therefore needed not witnesses to learn the thoughts of His own creatures, and so He felt no confidence in them because of their mere, temporary belief. Men, who know neither the present nor the future, often tell and entrust all without any reserve to persons who approach them deceitfully and who shortly will fall off from them; but Christ did not so, for well He knew all their secret thoughts.

1 Kings 11:13 — LETTER TO THE FALLEN THEODORE 2.2

The son of this David, Solomon by name, was caught by the same snare as his father, and out of complacence to women fell away from the God of his fathers. You see how great an evil it is not to master pleasure, not to upset the ruling principle in nature and for a man to be slave of women. This same Solomon, then, who was formerly righteous and wise but who ran a risk of being deprived of all the kingdom on account of his sin, God permitted to keep the sixth part of the government on account of the renown of his father.

1 Kings 15:23 — HOMILIES ON THE GOSPEL OF JOHN 38.1

"What then," saith one, "do all diseases proceed from sin?" Not all, but most of them; and some proceed from different kinds of loose living, since gluttony, intemperance, and sloth, produce such like sufferings. But the one rule we have to observe, is to bear every stroke thankfully; for they are sent because of our sins, as in the Kings we see one attacked by gout; they are sent also to make us approved, as the Lord saith to Job, "Thinkest thou that I have spoken to thee, save that thou mightest appear righteous?"

1 Kings 18:17-18 — ON THE EPISTLE TO THE HEBREWS 18.4

Were Elijah and John then lacking in boldness? Did not the one reprove Ahab, and the other Herod? The latter said, "It is not lawful for you to have your brother Philip's wife." And Elijah said to Ahab with boldness: "It is not I that trouble Israel, but you and your father's house." You see that this poverty especially produces boldness? For while the rich person is a slave, being subject and in the power of every one wishing to do him hurt, one who has nothing fears no confiscation or fine. So, if poverty had made people to lack in boldness, Christ would not have sent his disciples with poverty to a work requiring great boldness.

1 Kings 20:35-38 — DISCOURSE AGAINST JUDAIZING CHRISTIANS 4.2.1-2

Ahab once captured a king of Syria and, contrary to God's decree, saved his life. He had the Syrian king enjoy a seat by his side and sent him off with great honor. About that time a prophet came to his companion and said to him, "In the word of the Lord, strike me." But his companion was not willing to strike him. And the prophet said to him, "Because you would not listen to the word of the Lord, behold, you will depart from me, and a lion will strike you." And he departed from him, and the lion found him and struck him. Then the prophet found another man and said, "Strike me." And the man did strike him and wounded him, and the prophet bandaged up his own face.What greater paradox than this could there be? The man who struck the prophet was saved; the one who spared the prophet was punished. Why? That you may learn that when God commands, you must not question too much the nature of the action; you have only to obey. So that the first man might not spare him out of reverence, the prophet did not simply say "strike me" but said "strike me, in the word of God." That is, God commands it; seek no further. It is the King who ordains it; reverence the rank of him who commands and with all eagerness heed his word. But the man lacked the courage to strike him and, on this account, he paid the ultimate penalty. But by the punishment he subsequently suffered, he encourages us to yield and obey God's every command.

1 Kings 20:41-43 — DISCOURSE AGAINST JUDAIZING CHRISTIANS 4.2.3-7

After the second man had struck and wounded him, the prophet bound his own head with a bandage, covered his eyes and disguised himself. Why did he do this? He was going to accuse the king and condemn him for saving the life of the king of the Syrians. Now Ahab was an impious man and always a foe to the prophets. The prophet did not wish Ahab to recognize him and then drive him from his sight; if the king drove him away, he would not hear the prophet's words of correction. So the prophet concealed his face and any statement of his business in the hope that this would give him the advantage when he did speak and that he might get the king to agree to the terms he wanted.When the king was passing by, the prophet called aloud to him and said, "Your servant went forth to the campaign of war. Behold, a man brought another man to me and said to me: 'Guard this man for me. If he shall leap away and bound off, it will be your life for his life, or you will pay a talent of silver.' And it happened that as your servant turned his eyes this way and that, the man was not there." And the king of Israel said to him: "This is your judgment before me: You killed the man." And the prophet hurried to take the bandage from his eyes, and the king of Israel recognized that he was one of the sons of the prophets. And he said to the king: "So says the Lord: 'Because you let go from your hand a man worthy of death, it will be your life for his life, and our people for his people.' " Do you see how not only God but also people make this kind of judgment because both God and people heed the end and the causes rather than the nature of what is done? Certainly even the king said to him, "This is your judgment before me: you killed the man." You are a murderer, he said, because you let an enemy go. The prophet put on the bandage and presented the case as if it were not the king but somebody else on trial, so that the king might pass the proper sentence. And, in fact, this did happen. So after the king condemned him, the prophet tore off the bandage and said, "Because you let go from your hand a man worthy of death, it will be your life for his life and your people for his people." Did you see what a penalty the king paid for his act of kindness? And what punishment he endured in return for his untimely sparing of his foe? The one who spared a life is punished; another, who killed a man, was held in esteem. Phinehas certainly killed two people in a single moment of time—a man and his wife; and after he killed them, he was given the honor of the priesthood. His act of bloodshed did not defile his hand; it even made them cleaner. So you see that he who struck him perishes; you see that he who spared a man's life is punished, while he who refused to spare a life is held in esteem. Therefore, always look into the decrees of God before you consider the nature of your own actions. Whenever you find something that accords with his decree, approve that—and only that.

1 Kings 22:19 — AGAINST THE ANOMOEANS 4:18-19

Tell me, John, what do you mean when you say, "No one has ever seen God"? What shall we think about the prophets who say that they saw God? Isaiah said, "I saw the Lord sitting on a high and exalted throne." And, again, Daniel said, "I saw until the thrones were set, and the ancient of days sat." And Micah said, "I saw the God of Israel sitting on his throne." And, again, another prophet said, "I saw the Lord standing on the altar, and he said to me, 'strike the mercy seat.' " And I can gather together many similar passages to show you as witnesses of what I say. How is it, then, that John says, "No one has ever seen God"? He says this so that you may know that he is speaking of a clear knowledge and perfect comprehension of God. All the cases cited were instances of God's condescension and accommodation. That no one of those prophets saw God's essence in its pure state is clear from the fact that each one saw him in a different way. God is a simple being; he is not composed of parts; he is without form or figure. But all these prophets saw different forms and figures.

1 Peter 1:7 — CATENA

The righteous suffer so that they may be crowned with glory, but sinners suffer in order to bring judgment on their sins. But not all sinners pay the price of their sins in this life, but await the resurrection. And not all the righteous suffer now, lest you think that evil is to be praised and you come to hate the good.

1 Peter 1:19 — CATENA

We are God's creatures, but because of sin we have passed under the rule of the devil. Because of that, the Savior has bought us back with his own blood—"you are bought with a price." Indeed, we have been bought with Christ's precious blood. Think of a righteous and good householder who does not regard a wicked servant as worthy to serve in his house but hands him over to someone who will correct him. If he then sees his servant being punished by a wicked master and saying: "I will go back to my first master, for he was good to me then and he will be good to me now," he will give him back his honor and redeem him, so that he might become a productive person. This is what God has done for us. How is it that we both belong to him and do not belong to him at the same time? As creatures we belong to him, but as sinners we have become alien to him and do not belong to him any more. Do not think that you belong to God if you are a sinner, for in that case the devil has got hold of you, and you are his creature. The man of sin, the son of destruction, it is he who has bought you, with blood which is not precious but impure. Indeed, you have been bought by sin, you have been bought by harlotry, and you are impure.

1 Peter 2:7 — CATENA

These words refer to Christ, who himself prophesied in the Gospels, saying: "Have you not read, 'The stone which the builders rejected, the same has become the head of the corner?' "

1 Peter 3:10 — CATENA

Guile elicits falsehood, deception, hypocrisy, and slanders which are untrue. It is the friend of the enemy of truth, that is, Satan, the father of lies. Believers are advised to avoid his influence and to prefer the things of God, who is truth.

1 Peter 3:11 — CATENA

These things do not come naturally to us, for bad thoughts are always entering our minds. But if a man is wise, he will put them aside and in their place choose thoughts which will be advantageous and profitable for him. This, I believe, is what it means to turn away from evil.

1 Peter 3:14 — CATENA

No one can harm a person who does not do evil himself. Peter shows that trials which come from the Gentiles cannot harm those who live according to virtue. On the contrary, they turn those who endure them into blessed people.

1 Peter 4:9 — CATENA

If you receive your neighbor as though he were Christ, you will not complain or feel embarrassed but rather rejoice in your service. But if you do not receive him as if he were Christ, you will not receive Christ either, because he said: "Whoever receives you, receives me." If you do not show hospitality in this way, you will have no reward. Abraham received passers-by and travelers just as they were. He did not leave them to his servants. On the contrary, he ordered his wife to bring flour, even though he had domestic help. But he and his wife wanted to earn the blessing, not only of hospitality but of service also. This is how we ought to show hospitality, by doing all the work ourselves, so that we may be sanctified.

1 Peter 5:2 — CATENA

Christ said: "He who would be first among you, let him serve, for he who humbles himself will be exalted above all." What do you mean? If I humble myself, will I then be exalted? Yes, says Jesus. For such is my power that I can turn something into its exact opposite. I am skilled and capable, do not doubt it. The nature of things obeys my will, not the other way round.

1 Peter 5:6 — CATENA

Peter says that this will happen in due time, because he is teaching them that they will have to wait until the next life for this exaltation.

1 Peter 5:8 — Homily on Acts 32

For indeed if virtue be absent, it is no advantage to be an angel by nature; and the Devil is a proof of this, who was an angel once: but if virtue be present, it is no loss to be a man by nature; and John is a proof of this, who was a man, and Elias who went up into heaven, and all those who are about to depart thither. For these indeed, though with bodies, were not prevented from dwelling in heaven: while those others, though without bodies, could not remain in heaven. Let no one then grieve or be vexed with his nature as if it were a hindrance to him, but with his will. He the Devil from being incorporeal became a lion: for lo! it saith, "Our adversary, as a roaring lion, walketh about, seeking whom he may devour:" we from being corporeal, become angels.

1 Peter 5:14 — CATENA

See how when he has finished what he has to say, Peter seals it all with a prayer. Peace is the seal of everything he has written.

1 Samuel 1:5 — HOMILIES ON HANNAH 1

Let us not take this with a grain of salt; instead let us learn also from this the highest values, and when we fall foul of some disaster, even if we are suffering grief and pain, even if the trouble seems insupportable to us, let us not be anxious or beside ourselves but wait on God's providence. He is well aware, after all, when is the time for what is causing us depression to be removed—which is what happened in her case as well. It was not out of hatred, in fact, or of revulsion that he closed her womb, but to open to us the doors on the values the woman possessed and for us to espy the riches of her faith and realize that he rendered her more conspicuous on that account.… Extreme the pain, great the length of grief—not two or three days, not twenty or a hundred, not a thousand or twice as much; instead, "for a long time," it says, for many years the woman was grieving and distressed, the meaning of "for a long time." Yet she showed no impatience, nor did the length of time undermine her values, nor the reproaches and abuse of her rival; instead, she was unremitting in prayer and supplication, and what was most remarkable of all, showing in particular her love for God, was the fact that she was not simply anxious to have this very child for herself but to dedicate the fruit of her womb to God, offer the first fruits of her own womb and receive the reward for this fine promise.

1 Samuel 1:7-8 — HOMILIES ON EPHESIANS 24

Wouldest thou understand what watchfulness in prayer is? Go to Hannah, hearken to her very words, "Adonai Eloi Sabaoth." Nay, rather, hear what preceded those words; "they all rose up," says the history, "from the table," and she, forthwith, did not betake herself to sleep, nor to repose. Whence she appears to me even when she was sitting at the table to have partaken lightly, and not to have been made heavy with viands. Otherwise never could she have shed so many tears; for if we, when we are fasting and foodless, hardly pray thus, or rather never pray thus, much more would not she ever have prayed thus after a meal, unless even at the meal she had been as they that eat not. Let us be ashamed, us that are men, at the example of this woman; let us be ashamed, that are suing and gasping for a kingdom, at her, praying and weeping for a little child.

1 Samuel 1:9 — HOMILIES ON HANNAH 1

You see, just as a widow who is destitute and all alone, much abused and wronged, will often not be alarmed at the imminent triumphal procession of emperor, bodyguards, shield bearers, horses, and all the rest of his advance retinue, but without need of a patron will brush past them all and with great confidence accost the emperor, exaggerating her own situation under pressure of her sense of need, so too this woman was not embarrassed, was not ashamed, though the priest was sitting there, to make her request in person and with great confidence approach the king. Instead, under the impulse of desire and in her mind ascending to heaven as though she saw God himself, she addressed him this way with complete ardor.

1 Samuel 1:10-11 — HOMILIES ON EPHESIANS 24

"And she stood," it says, "before the Lord"; and what are her words? "Adonai, Lord, Eloi Sabaoth!" and this is, being interpreted, "O Lord, the God of Hosts." Her tears went before her tongue; by these she hoped to prevail with God to bend to her request. Where tears are, there is always affliction also: where affliction is, there is great wisdom and heedfulness. "If thou wilt indeed," she continues, "look on the affliction of thine handmaid, and wilt give unto thine handmaid a man child, then will I give him unto the Lord all the days of his life." She said not, "for one year," or, "for two," as we do;—nor said she, "if thou wilt give me a child, I will give thee money"; but, "I give back to Thee the very gift itself entire, my first-born, the son of my prayer." Truly here was a daughter of Abraham. He gave when it was demanded of him. She offers even before it is demanded. But observe even after this her deep reverence. "Only her lips moved, but her voice," it saith, "was not heard." And thus does he who would gain his request draw nigh unto God; not consulting his ease, nor gaping, nor lounging, nor scratching his head, nor with utter listlessness. What, was not God able to grant, even without any prayer at all? What, did He not know the woman's desire even before she asked? And yet had He granted it before she asked, then the woman's earnestness would not have been shown, her virtue would not have been made manifest, she would not have gained so great a reward. So that the delay is not the result of envy or of witchcraft, but of providential kindness.

1 Samuel 1:10-11 — HOMILIES ON HANNAH 1

What did she say? Instead of saying anything at first, she began with wailing and shed warm floods of tears. And just as, when rain storms fall, even the harder ground is moistened and softened and easily bestirs itself to produce crops, so too did this happen in the case of this woman: as though softened by the flood of tears and warmed with the pangs, the womb began to stir in that wonderful fertility.

1 Samuel 1:13-14 — HOMILIES ON THE GOSPEL OF MATTHEW 6.8

For I seek those tears which are shed not for display, but in compunction; those which trickle down secretly and in closets, and in sight of no man, softly and noiselessly; those which arise from a certain depth of mind, those shed in anguish and in sorrow, those which are for God alone; such as were Hannah's, for "her lips moved," it is said, "but her voice was not heard;" however, her tears alone uttered a cry more clear than any trumpet. And because of this, God also opened her womb, and made the hard rock a fruitful field.

1 Samuel 1:13-14 — HOMILIES ON EPHESIANS 24

But observe even after this her deep reverence. "Only her lips moved, but her voice," it saith, "was not heard." And thus does he who would gain his request draw nigh unto God; not consulting his ease, nor gaping, nor lounging, nor scratching his head, nor with utter listlessness. What, was not God able to grant, even without any prayer at all? What, did He not know the woman's desire even before she asked? And yet had He granted it before she asked, then the woman's earnestness would not have been shown, her virtue would not have been made manifest, she would not have gained so great a reward. So that the delay is not the result of envy or of witchcraft, but of providential kindness. When therefore ye hear the Scripture saying, that "the Lord had shut up her womb," and that, "her rival provoked her sore"; consider that it is His intention to prove the woman's seriousness. For, mark, she had a husband devoted to her, for he said, "Am I not better to thee than ten sons?" "And her rival," it saith, "provoked her sore," that is, reproached her, insulted over her. And yet did she never once retaliate, nor utter imprecation against her, nor say, "Avenge me, for my rival reviles me." The other had children, but this woman had her husband's love to make amends. With this at least he even consoled her, saying, "Am not I better to thee than ten sons?" But let us look, again, at the deep wisdom of this woman. "And Eli," it says, "thought she had been drunken." Yet observe what she says to him also, "Nay, count not thine handmaid for a daughter of Belial, for out of the abundance of my complaint and my provocation have I spoken hitherto." Here is truly the proof of a contrite heart, when we are not angry with those that revile us, when we are not indignant against them, when we reply but in self-defense. Nothing renders the heart so wise as affliction; nothing is there so sweet as "godly mourning."

1 Samuel 1:13-14 — HOMILIES ON HANNAH 2

At home her rival mocked her. She went into the temple, and the priest's boy abused her and the priest upbraided her. She fled the storm at home, entered port and still ran into turbulence. She went to get a remedy, and not only did not get it but received an additional burden of taunts, and the wound instead was opened up again. You are aware, of course, how distressed souls are susceptible to abuse and insult: just as bad wounds cannot stand the slightest contact with the hand but become worse, so too the soul that is disturbed and upset has problems with everything and is stung by a chance remark. The woman, on the contrary, was not like that, even in this case with the boy abusing her. Had the priest been intoxicated, the insults would not have been so surprising; his high rank and heavy responsibility convinced her against her will to keep her composure. But in fact she was not even upset with the priest's boy, and hence she won God's favor even further. Should we too be abused and suffer countless misadventures, let us put up nobly with those who insult us, and we shall thus win greater favor from God.

1 Samuel 1:20 — HOMILIES ON HANNAH 2

Let the men among us emulate her, let the women among us imitate her: the woman is teacher of both sexes. Those who are sterile, let them not despair; those who are mothers, let them bring up in this fashion the children they have borne; and let everyone emulate this woman's faith in giving birth and zeal following the birth. I mean, what could reveal sounder values than the way she meekly and nobly put up in such a manner with an intolerable calamity and did not desist until she had escaped the disaster and discovered a remarkable and baffling outcome of the problem, finding no helper or ally here below. In fact, she experienced the Lord's lovingkindness—hence she made her approach on her own and achieved what she wanted. That is to say, the remedy for that depression depended not on human help but on divine grace.

1 Samuel 2:1 — HOMILIES ON HANNAH 4

What is the meaning of "my horn"? Scripture frequently employs this phrase, remember, as when it says, "His horn was exalted" and "The horn of his anointed was exalted." So what on earth does "horn" mean? Force, glory, prominence, using a metaphor from the brute beasts: God implanted in them only the horn by way of glory and weaponry, and if they lose it, they lose most of their force; and like a soldier without weapons a bull without horns is also easily disposed of. So by this the woman means nothing other than this, my glory is exalted. How is it exalted? "In my God," she says. Hence the exaltation is also secure, having a firm and permanent root: while glory from human beings corresponds to the baseness of those glorifying, and so is very liable to disappear, God's glory is not like that, remaining forever permanent.

1 Samuel 2:24 — Homily on Acts 8

Indeed, Eli did admonish them and say, "Nay, my sons, do not so; evil is the report that I hear of you." But subsequently the Scripture saith, that he did not admonish his sons: since he did not admonish them severely, or with threats. For is it not strange indeed, that in the synagogues of the Jews the laws are in such force, and whatever the teacher enjoins is performed; while here we are thus despised and rejected?

1 Samuel 2:27-28 — HOMILIES ON 2 TIMOTHY 2

For with respect to the future, they will not be benefited by the honor done them, but receive the greater condemnation, neither will they be injured as to the future by ill treatment, but will have the more excuse. But all this I desire to be done for your own sakes. For when rulers are honored by their people, this too is reckoned against them; as in the case of Eli it is said, "Did I not choose him out of his father's house?" But when they are insulted, as in the instance of Samuel, God said, "They have not rejected thee, but they have rejected Me." Therefore insult is their gain, honor their burden. What I say, therefore, is for your sakes, not for theirs. He that honors the Priest, will honor God also; and he who has learnt to despise the Priest, will in process of time insult God. "He that receiveth you," He saith, "receiveth Me." "Hold my priests in honor," He says. The Jews learned to despise God, because they despised Moses, and would have stoned him. For when a man is piously disposed towards the Priest, he is much more so towards God.

1 Samuel 2:30 — HOMILIES ON EPHESIANS 2

If He says, "Them that honor Me I will honor, and they that despise Me shall be lightly esteemed," let us reflect that there is that which He requires of us also. True, it is the praise of His glory to save those that are enemies, but those who, after being made friends, continue His friends. So that if they were to return back to their former state of enmity, all were vain and to no purpose. There is not another Baptism, nor is there a second reconciliation again, but "a certain fearful expectation of judgment which shall devour the adversaries." If we intend at the same time to be always at enmity with Him and yet to claim forgiveness at His hand, we shall never cease to be at enmity, and to be wanton, to grow in depravity, and to be blind to the Sun of Righteousness which has risen.… But when thou hast tasted the goodness and the honey, if thou again abandonest them, and turnest to thine own vomit, what else art thou doing but bringing forward evidence of excessive hatred and contempt?

1 Samuel 2:30 — HOMILIES ON 1 TIMOTHY 4

Now honor and glory are not mere words; and since He has honored us not by words only, but by what He has done for us, so let us honor Him by works and deeds. Yet this honor touches us, while that reaches not Him, for He needs not the honor that comes from us, we do need that which is from Him. In honoring Him, therefore, we do honor to ourselves. He who opens his eyes to gaze on the light of the sun, receives delight himself, as he admires the beauty of the star, but does no favor to that luminary, nor increases its splendor, for it continues what it was; much more is this true with respect to God. He who admires and honors God does so to his own salvation, and highest benefit; and how? Because he follows after virtue, and is honored by Him. For "them that honor Me," He says, "I will honor."

1 Samuel 2:31 — HOMILIES ON GENESIS 59.20

Hence I beg you to offer a hand to our children lest we ourselves become liable for what is committed by them. Are you not aware of what happened to old Eli for not properly correcting his sons' shortcomings? I mean, when a disease requires surgery, it rapidly becomes incurable if the physician is bent on treating it with skin ointments and does not apply the appropriate remedy. In just the same way it behooved that old man to take appropriate action regarding his sons' failing, but by being guilty of excessive tolerance he too shared in their punishment.

1 Samuel 3:13 — Homily on Matthew 17

For no one of those who are now rich, will stand up for me there, when I am called to account and accused, as not having thoroughly vindicated the laws of God, with all due earnestness. For this, this ruined even that admirable old man, though in his own life giving no handle for blame; yet for all that, because he overlooked the treading under foot of God's laws, he was chastised with his children, and paid that grievous penalty. And if, where the absolute authority of nature was so great, he who failed to treat his own children with due firmness endured so grievous a punishment; what indulgence shall we have, freed as we are from that dominion, and yet ruining all by flattery?

1 Samuel 3:13 — Homily on Acts 8

Tell me, if I had bid you contribute your money, would not each one of you readily cast in according to his ability? If you saw me in extreme danger, would you not, if it had been possible, have cut off your own flesh to give me? Well, I am in danger now, and in great danger, such indeed that, were I withal confined to a dungeon, or had I received ten thousand stripes, or were a convict in the mines, I could not suffer more. Reach me then the hand. Consider how great is the danger, that I should not have been able to reform this which is least: I say "least" in regard to the labor required. What shall I have to say hereafter, when thus called to account? "Why did you not remonstrate? why did you not enjoin? why did you not lay the law before them? why did you not check the disobedient?" It will not be enough for me to say, that I did admonish. It will be answered, "You ought to have used more vehement rebuke; since Eli also admonished." But God forbid I should compare you with Eli's sons. Indeed, he did admonish them and say, "Nay, my sons, do not so; evil is the report that I hear of you." But subsequently the Scripture saith, that he did not admonish his sons: since he did not admonish them severely, or with threats.

1 Samuel 5:2-5 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 6.7.1

In short, if you believe the place is holy because the law and the books of prophets are there, then it is time for you to believe that idols and the temples of idols are holy. Once, when the Jews were at war, the people of Ashdod conquered them, took their ark and brought it into their own temple. Did the fact that it contained the ark make their temple a holy place? By no means! It continued to be profane and unclean, as the events immediately proved. For God wanted to teach the enemies of the Jews that the defeat was not due to God's weakness but to the transgressions of those who worshiped him. And so the ark, which had been taken as booty in war, gave proof of its own power in an alien land by twice throwing the idol to the ground so that the idol was broken. The ark was so far from making that temple a holy place that it even openly attacked it.

1 Samuel 5:2-5 — DISCOURSE ON BLESSED BABYLAS 1.6

And now is not the first time, but he has performed these amazing marvels from time immemorial. It is not pertinent to enumerate them all; I shall mention what seems to resemble these events most closely. Once when the Jews waged war in Palestine with certain foreigners and the enemy was victorious and took the ark of God, they dedicated it as the choice part of the spoils to one of their local idols named Dagon; and, as soon as the ark was brought in, the statue fell down and lay on its face. Since they did not comprehend God's mighty power from this fall but set it up and again placed it on its pedestal, when they appeared the next day at dawn they observed that it was no longer simply fallen but also quite broken. The arms, detached from the shoulders, were flung onto the threshold of the temple, with the feet; and the rest of the statue was scattered in another place in pieces.… Therefore the place, which is able to exist for a long time, receives the blow and reminds each succeeding generation that those who do such things are ordained by law to suffer such things even if they do not pay the penalty at once; which is exactly what happened in the case of this temple.

1 Samuel 6:9 — Homily on Titus 3

For this reason he [Paul] says, "Unto the Jews I became as a Jew, to them that are without law, as without law, to those that are under the Law, as under the Law." Thus does God too, as in the case of the wise men, He does not conduct them by an Angel, nor a Prophet, nor an Apostle, nor an Evangelist, but how? By a star. For as their art made them conversant with these, He made use of such means to guide them. So in the case of the oxen, that drew the ark. "If it goeth up by the way of his own coast, then He hath done us this great evil," as their prophets suggested. Do these prophets then speak the truth? No; but he refutes and confounds them out of their own mouths.

1 Samuel 8:11-17 — Homily on 2 Corinthians 24

And observe the wisdom of the prophet, or rather the loving kindness of God. For because he wished to turn them from [their design,] bringing together a number of grievous things he asserted them of their future king, as, for instance, that he would make their wives grind at the mill, the men shepherds and muleteers; for he went through all the service appertaining to the kingdom with minuteness. But when he saw that they would not be hindered by any of these things, but were incurably distempered; he thus both spareth them and composeth their king to gentleness.

1 Samuel 9:21 — ON THE PRIESTHOOD 4.1

I will give you a proof of what I maintain, from the case of a kingdom, which does not weigh as heavily with God as the priesthood. Saul, that son of Kish, was not himself at all ambitious of becoming a king but was going in quest of his asses and came to ask the prophet about them. The prophet, however, proceeded to speak to him of the kingdom, but not even then did he run greedily after it, though he heard about it from a prophet, but drew back and deprecated it, saying, "Who am I, and what is my father's house?" What then? When he made a bad use of the honor which had been given him by God, were those words of his able to rescue him from the wrath of him who had made him king? And was he able to say to Samuel, when rebuked by him: "Did I greedily run and rush after the kingdom and sovereign power? I wished to lead the undisturbed and peaceful life of ordinary men, but you dragged me to this post of honor. Had I remained in my low estate, I should easily have escaped all these stumbling blocks, for if I were one of the obscure multitude, I should never have been set forth on this expedition, nor would God have committed to my hands the war against the Amalekites, and if I had not had it committed to me, I should not have sinned this sin." But all such arguments are weak as excuses, and not only weak but perilous, inasmuch as they rather kindle the wrath of God. For he who has been promoted to great honor by God must not advance the greatness of his honor as an excuse for his errors but should make God's special favor toward him the motive for further improvement; whereas he who thinks himself at liberty to sin because he has obtained some uncommon dignity, what does he but study to show that the lovingkindness of God is the cause of his personal transgression, which is always the argument of those who lead godless and careless lives. But we ought to be on no account thus minded, nor to fall away into the insane folly of such people, but be ambitious at all times to make the most of such powers as we have, and to be reverent both in speech and thought.

1 Samuel 10:1 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 6.4.3

Furthermore, whenever someone had to be chosen and anointed, the grace of the Spirit would wing its way down and the oil would run on the forehead of the elect. Prophets fulfilled these ministries.

1 Samuel 12:3-5 — HOMILIES ON 2 CORINTHIANS 24.3

For Samuel also put together a high panegyric upon himself, when he anointed Saul, saying, "Whose ass have I taken, or calf, or shoes? or have I oppressed any of you?" And yet no one finds fault with him. And the reason is because he did not say it by way of setting off himself; but because he was going to appoint a king, he wishes under the form of a defence [of himself] to instruct him to be meek and gentle. And observe the wisdom of the prophet, or rather the loving kindness of God. For because he wished to turn them from [their design,] bringing together a number of grievous things he asserted them of their future king, as, for instance, that he would make their wives grind at the mill, the men shepherds and muleteers; for he went through all the service appertaining to the kingdom with minuteness. But when he saw that they would not be hindered by any of these things, but were incurably distempered; he thus both spareth them and composeth their king to gentleness. Therefore he also takes him to witness. For indeed no one was then bringing suit or charge against him that he needed to defend himself, but he said those things in order to make him better. And therefore also he added, to take down his pride, "If ye will hearken, ye and your king," such and such good things shall be yours; "but if ye will not hearken, then the reverse of all."

1 Samuel 12:23 — HOMILIES ON 1 THESSALONIANS 1

What did Samuel profit Saul? Did he not mourn for him even to his last day, and not merely pray for him only? What did he profit the Israelites? Did he not say, "God forbid that I should sin in ceasing to pray for you"? Did they not all perish? Do prayers then, you say, profit nothing? They profit even greatly: but it is when we also do something. For prayers indeed coöperate and assist, but a man coöperates with one that is operating, and assists one that is himself also working. But if thou remainest idle, thou wilt receive no great benefit.

1 Samuel 12:23 — HOMILIES ON ROMANS 29

Wherefore also to Peter Christ saith, "If thou lovest Me, feed My sheep." For he who loveth Christ loveth also His flock. And Moses too did He then set over the people of the Jews, when he had shown a kindly feeling towards them. And David in this way came to be king, having been first seen to be affectionately-minded towards them; so much indeed, though yet young, did he grieve for the people, as to risk his life for them, when he killed that barbarian.… And Samuel too was very affectionate; whence it was that he said, "But God forbid that I should sin in ceasing to pray unto the Lord for you." In like way Paul also, or rather not in like way, but even in a far greater degree, burned towards all his subjects.

1 Samuel 13:11-12 — HOMILIES ON THE GOSPEL OF MATTHEW 86.3

And mark it, he [the devil] desired to bring Saul into [the] superstition of witchcraft. But if he had counseled this at the beginning, the other would not have given heed; for how should he, who was even driving them out? Therefore gently and by little and little he leads him on to it. For when he had disobeyed Samuel and had caused the burnt offering to be offered, when he was not present, being blamed for it, he says, "The compulsion from the enemy was too great," and when he ought to have bewailed, he felt as though he had done nothing.Again God gave him the commands about the Amalekites, but he transgressed these too. Then he proceeded to his crimes about David, and thus slipping easily and little by little he did not stop, until he came to the very pit of destruction and cast himself in.

1 Samuel 13:14 — HOMILIES ON DAVID AND SAUL 1

So whom should we cite in discoursing on clemency? Who else than the one receiving testimony from on high and especially remarkable in this case? "I found in David, son of Jesse," Scripture says, remember, "a man after my own heart." Now, when God gives his opinion, there are no grounds left for opposition: that verdict is proof against corruption, God judging not from favor or from hatred but making his decision on the mere virtue of the soul. It is not for this reason alone, however, that we cite him, that he received the verdict from God, but also because he is one of those nourished in the old dispensation. You see, while there is nothing remarkable for anyone in the ages of grace to be found free of resentment, forgiving enemies their sins and sparing abusers—that is, after the death of Christ, after such wonderful forgiveness of sins, after the directives redolent of sound values—in the old dispensation, by contrast, when the law permitted an eye to be plucked out for an eye, a tooth for a tooth, and vengeance to be taken on the wrongdoer in equal terms, who amongst the listeners is not struck by someone found to surpass the norm of the commandments and attain to New Testament values?

1 Samuel 17:5-7 — AGAINST THE ANOMOEANS 11.4-5

In my discourse I showed that Goliath was protected by the power of his weapons and the strength of a full set of armor, whereas David had none of that panoply. But he was fortified by his faith.Goliath had the external protection of his glittering breastplate and shield; David shone from within with the grace of the Spirit. This is why a boy prevailed over a man, this is why the one wearing no armor conquered the one fully armed, this is why the shepherd's hand crushed and destroyed the bronze weapons of war.

1 Samuel 17:26-29 — HOMILIES ON GENESIS 46.9-10

If you don't mind, however, let us refer to a theme in our preaching earlier, so that by bringing the whole story to mind we may learn that nothing is stronger than the person protected by help from on high, and nothing is more vulnerable than the person deprived of this help, surrounded though he may be with countless armies. So this man David, quite young though he was and living in his father's house on account of his immaturity, heard the call of destiny for his virtue to become conspicuous; he was urged by his father to observe his brothers; he obeyed and was sent off to them. So, after coming on the scene to observe them, he saw the battle line drawn against the foreigner Goliath and the whole people of Saul's company withdrawing in fright and the king himself placed in particular danger. For a while he was happy to be an onlooker and went to see the strange and unusual sight of one person pitted against so many thousands. But his brothers could not tolerate the manliness of his bearing; they were moved to hatred and said to him, "Have you come for no other reason than to see the war." You haven't really come to observe us.Notice, however, his good sense and great restraint. Instead of saying anything rash to them, anything harsh, he extinguished the flame of their hatred; he mollified their hatred by saying, "Isn't it only a word?" I mean, surely you haven't observed me taking position in the ranks? I simply wanted to watch and find out the source of this man's extraordinary frenzy. "After all, who is this foreigner who reproaches the ranks of the living God?" Then, on hearing the man's awful arrogance and the unspeakable cowardice of those who had gone with Saul, he said, "What will be given to the man who cuts off his head?" He showed great boldness of spirit through these words and caused amazement in every one. Realizing this, Saul sent for the young man, who had experience of nothing other than shepherding, and when he saw his age he made fun of him. Then he learned from him how he dealt with bears when they raided his flocks; you see, this remarkable young man was obliged to describe this, not out of a wish to blow his own trumpet but because he had no choice if the king was to be inspired with courage and to have regard not for the poor impression he gave but for the faith concealed within him and the assistance from on high that made the young man stronger than the grown-ups, the unarmed stronger than the armed men, the shepherd than the soldiers.

1 Samuel 17:49 — AGAINST THE ANOMOEANS 11.6

Therefore, let us take in our hands that stone, I mean the cornerstone, the spiritual rock. If Paul could think in these terms of the rock in the desert, no one will in any way feel resentment against me if I understand David's stone in the same sense. In the case of the Jews in the desert, it was not the nature of the visible stone but the power of the spiritual stone which sent forth those streams of water. So, too, in David's case, it was not the visible stone but the spiritual stone which sank into the barbarian's head. This is why, at that time, I promised that I would say nothing based on rational arguments. "Our weapons are not merely carnal but spiritual, demolishing sophistries and reasoning and every proud height that raises itself against the knowledge of God."

1 Samuel 18:7 — HOMILIES ON 2 CORINTHIANS 24.4

For envy is a fearful, a fearful thing, and persuades men to despise their own salvation. In this way did both Cain destroy himself, and again, before his time, the devil who was the destroyer of his father. So did Saul invite an evil demon against his own soul; and when he had invited, he again envied his physician. For such is the nature of envy; he knew that he was saved, yet he would rather have perished than see him that saved him had in honor. What can be more grievous than this passion? One cannot err in calling it the devil's offspring. And in it is contained the fruit of vainglory, or rather its root also; for both these evils are wont mutually to produce each other. And thus in truth it was that Saul even thus envied, when they said, "David smote by ten thousands," than which what can be more senseless? For why dost thou envy? tell me! `Because such an one praised him?' Yet surely thou oughtest to rejoice; besides, thou dost not know even whether the praise be true. And dost thou therefore grieve because without being admirable he hath been praised as such? And yet thou oughtest to feel pity. For if he be good, thou oughtest not to envy him when praised, but thyself to praise along with those that speak well of him; but if not such, why art thou galled? why thrust the sword against thyself?

1 Samuel 18:7 — HOMILIES ON GENESIS 46.13-14

But now notice in this incident how much trouble the passion of envy caused: when the king saw this young man enjoying such popularity and the dancing crowds calling out, "Saul's conquests ran into thousands, David's into tens of thousands," he didn't take kindly to their words … but overwhelmed by envy, he now repaid his benefactor with the opposite treatment, and the one whom he should have recognized as his savior and benefactor he endeavored to do away with. What an extraordinary degree of frenzy! What excess of madness! The man who had won him the gift of life and had freed his whole army from the foreigner's rage he now suspected as an enemy, and, instead of the man's good deeds remaining fresh in his memory and prevailing over passion, the clarity of his thinking was dulled with envy as though by a kind of drunkenness, and he regarded his benefactor as his enemy.That is what the evil of this passion is like, you see: it first has a bad effect on the person giving birth to it.

1 Samuel 19:9-10 — HOMILIES ON ROMANS 28

As also, on the other hand, if we have no works, the Spirit flieth away. But if we be deserted by the Spirit, we shall also halt in our works. For when this hath gone, the unclean one cometh: this is plain from Saul. For what if he doth not choke us as he did him, still he strangles us in some other way by wicked works. We have need then of the harp of David, that we may charm our souls with the divine songs, both these, and those from good actions. Since if we do the one only, and while we listen to the charm, war with the charmer by our actions, as he did of old; the remedy will even turn to judgment to us, and the madness become the more furious. For before we heard, the wicked demon was afraid lest we should hear it and recover. But when after hearing it even, we continue the same as we were, this is the very thing to rid him of his fear. Let us sing then the Psalm of good deeds, that we may cast out the sin that is worse than the demon.

1 Samuel 19:13-17 — ON THE PRIESTHOOD 1.8

And not in war only, but also in peace the need of deceit may be found, not merely in reference to the affairs of the state but also in private life, in the dealings of husband with wife and wife with husband, son with father, friend with friend, and also children with a parent. For the daughter of Saul would not have been able to rescue her husband out of Saul's hands except by deceiving her father. And her brother, wishing to save him whom she had rescued when he was again in danger, made use of the same weapon as the wife.

1 Samuel 20:4 — COMMENTARY ON GALATIANS 5

Here some make the charge that the apostle has divided the human being into two parts, and that he states that a human's combined essence conflicts with itself, and that the body has a contest with the soul. But this is clearly not so, for by "the flesh" he does not mean the body; if he did, what would be the sense of the clause immediately following, "for it lusts," he says, "against the Spirit"? Yet the body does not move but is moved, is not an agent but is acted upon. How then does it lust, for lust belongs to the soul not to the body, for in another place it is said, "My soul longs," and, "Whatever your soul desires, I will even do it for you" … and "So my soul pants." Therefore when Paul says, "the flesh lusts against the Spirit," he means that the flesh is not the human body but the depraved will, as where he says, "But you are not in the flesh, but in the Spirit," and again, "Those who are in the flesh cannot please God."

1 Samuel 20:27 — HOMILY TO THOSE WHO HAD NOT ATTENDED THE ASSEMBLY 6

As for Saul he hated and abhorred him so much after the countless good services which he had done, after his brilliant triumphs, and the salvation which he had wrought in the matter of Goliath, that he could not bear to mention him by his own name, but called him after his father. For once when a festival was at hand, and Saul, having devised some treachery against him, and contrived a cruel plot, did not see him arrive—"where," said he, "is the son of Jesse?" He called him by his father's name, both because on account of his hatred he could not endure the recollection of his proper name, and also because he thought to damage the distinguished position of that righteous man by a reference to his low birth—a miserable and despicable thought: for certainly, even if he had some accusation to bring against the father this could in no wise injure David. For each man is answerable for his own deeds, and by these he can be praised and accused. But as it was, not having any evil deed to mention, he brought forward his low birth, expecting by this means to throw his glory into the shade, which in fact was the height of folly. For what kind of offence is it to be the child of insignificant and humble parents?

1 Samuel 20:30-34 — HOMILIES ON 1 CORINTHIANS 33.2

For love "doth nothing unseemly," but as it were with certain golden wings covereth up all the offences of the beloved. Jonathan loved David; and hearing his father say, "Thou son of damsels that have run away from their homes, thou womanly bred," he was not ashamed, though the words be full of great reproach. For what he means is this: "Thou son of mean harlots who are mad after men, who run after the passers-by, thou unnerved and effeminate wretch, who hast nothing of a man, but livest to the shame of thyself and the mother who bare thee." What then? Did he grieve at these things, and hide his face, and turn away from his beloved? Nay, quite the contrary; he displayed his fondness as an ornament. And yet the one was at that time a king, and a king's son, even Jonathan; the other a fugitive and a wanderer, I mean, David. But not even thus was he ashamed of his friendship. "For love doth not behave itself unseemly." Yea, this is its wonderful quality that not only it suffers not the injured to grieve and feel galled, but even disposes him to rejoice. Accordingly, he too, of whom we are speaking, after all these things, just as though he had a crown put on him, went away and fell on David's neck. For love knows not what sort of thing shame may be. Therefore it glories in those things for which another hides his face. Since the shame is, not to know how to love; not, when thou lovest, to incur danger and endure all for the beloved.

1 Samuel 21:1 — HOMILIES ON GENESIS 46.8

In similar fashion, whenever we have God on our side, even if we are utterly alone, we will live more securely than those who dwell in the cities. After all, the grace of God is the greatest security and the most impregnable fortification. To prove to you how the person who, in fact, lives utterly alone turns out to be more secure and efficacious than a person living in the middle of cities and enjoying plenty of human assistance, let us see how David, though shifting from place to place and living like a nomad, was protected by the hand from above, whereas Saul, who in fact was in the middle of cities and had armies at his command, bodyguards and shieldbearers as well, still spent each day in fear and dread of enemy assaults. Whereas the one man, although alone and with no one else in his company, had no need of assistance from human beings, the other, by contrast, needed his help, despite wearing a diadem and being clad in purple. The king stood in need of the shepherd; the wearer of the crown had need of the peasant.

1 Samuel 24:6-7 — HOMILIES ON DAVID AND SAUL 2

It was not without God's influence, you see, that he [David] succeeded in prevailing over those frenzied men [his soldiers who wished to kill Saul]: the grace of God was found on the inspired man's lips, adding a sort of inducement to those words. It was, however, no slight contribution that David also made: since he had formed them in the past, consequently in the critical moment he found them ready and willing. It was not as leader of troops, you see, but as priest he commanded them, and that cave was a church on that occasion: like someone appointed as bishop, he delivered a homily to them, and after this homily he offered a kind of remarkable and unusual sacrifice, not sacrificing a calf, not slaying a lamb, but—what was of greater value than these—he offered to God gentleness and clemency, sacrificing irrational resentment, slaying anger and mortifying the limbs that are on the earth. He acted as victim, priest and altar: everything came from him—the thought that offered gentleness and clemency, the clemency and gentleness and the heart in which they were offered.

1 Samuel 24:8 — HOMILIES ON DAVID AND SAUL 2

When he had offered this excellent sacrifice, then, achieved the victory and omitted nothing needed for a trophy, the cause of the problem, Saul, arose and left the cave, all unaware of what had gone on. "David also left behind him," looking in the direction of heaven with eyes now free of concern, and more satisfied on that occasion than when he had overthrown Goliath and cut off the savage's head. It was, in fact, a more conspicuous victory than the former one, the spoils more majestic, the booty more glorious, the trophy more commendable. In the former case he needed a sling, stones and battle line, whereas in this case thought counted for everything, the victory was achieved without weapons, and the trophy was erected without blood being spilt. He returned, therefore, bearing not a savage's head but resentment mortified and rage unnerved—spoils he deposited not in Jerusalem but in heaven and the city on high.

1 Samuel 24:8-11 — HOMILIES ON DAVID AND SAUL 3

So what did David reply? "Your servant, my lord the king." A contest and rivalry then developed as to which one would pay greater respect to the other: one admitted the other to kinship, the other called him lord. What he means is something like this: I am interested in one thing only, your welfare and the progress of virtue. You called me child, and I love and am fond of you if you have me as a servant, provided you set aside your resentment, provided you do not suspect me of any evil or think me to be scheming and warring against you. He fulfilled that apostolic law, note, that bids us excel ourselves in showing one another honor, unlike the general run of people, whose disposition is worse than beasts' and who cannot bear to be the first to greet their neighbor, having the view that they are shamed and insulted if they share a mere greeting with someone.

1 Samuel 24:16 — HOMILIES ON DAVID AND SAUL 3

What then did Saul say? Having heard David saying, "See, here is the corner of your cloak in my hand," and everything else by which he mounted his defense along with this, he said, "Is this your voice, my child David?" O, what a great change had suddenly taken place: the one who could never bear even to call him by name, and instead hated the very mention of it, even admitted him to kinship, calling him "child." What could be more blessed than David, who turned the murderer into a father, the wolf into a lamb, who filled the furnace of anger with heavy dew, turned the tempest into tranquility and allayed all the inflammation of resentment? Those words of David, you see, penetrated the mind of that enraged man and effected this total transformation, as you can see from those words. He did not even say, "Are these your words, my son David?" but "Is this your voice, my child David?" He was now heartened by his very utterance. Just as a father hears the voice of his son returning from somewhere and is excited not only at the sight of him but also at the sound of his voice, so Saul too, when David's words penetrated and drove out the hostility, now recognized him as holy, and in setting aside one passion he was affected by another. That is to say, by driving out resentment he was affected by benevolence and fellow feeling.

1 Thessalonians 1:1 — Homily on 1 Thessalonians 1

Wherefore then, when writing to the Ephesians, and having Timothy with him, did he not include him with himself (in his salutation), known as he was to them and admired, for he says, "Ye know the proof of him, that as a child serveth the father, so he served with me in the Gospel" (Phil. ii. 22); and again, "I have no man like-minded who will care truly for your state" (ver. 20); but here he does associate him with himself? It seems to me, that he was about to send him immediately, and it was superfluous for him to write, who would overtake the letter. For he says, "Him therefore I hope to send forthwith." (Phil. ii. 23) But here it was not so; but he had just returned to him, so that he naturally joined in the letter. For he says, "Now when Timothy came from you unto us." (1 Thess. iii. 6) But why does he place Silvanus before him, though he testifies to his numberless good qualities, and prefers him above all? Perhaps Timothy wished and requested him to do so from his great humility; for when he saw his teacher so humble-minded, as to associate his disciple with himself, he would much the more have desired this, and eagerly sought it. For he says, "Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians." Here he gives himself no title-not "an Apostle," not "a Servant"; I suppose, because the men were newly instructed, and had not yet had any experience of him, he does not apply the title; and it was as yet the beginning of his preaching to them. "To the Church of the Thessalonians," he says. And well. For it is probable there were few, and they not yet formed into a body; on this account he consoles them with the name of the Church. For where much time had passed, and the congregation of the Church was large, he does not apply this term. But-because the name of the Church is for the most part a name of multitude, and of a system now compacted, on this account he calls them by that name. "In God the Father," he says, "and the Lord Jesus Christ." "Unto the Church of the Thessalonians," he says, "which is in God." Behold again the expression, "in," applied both to the Father and to the Son. For there were many assemblies, both Jewish and Grecian; but he says, "to the (Church) that is in God." It is a great dignity, and to which there is nothing equal, that it is "in God." God grant therefore that this Church may be so addressed! But I fear that it is far from that appellation. For if any one were the servant of sin, he cannot be said to be "in God." If any one walks not according to God, he cannot be said to be "in God."

1 Thessalonians 1:2 — Homily on 1 Thessalonians 1

"Grace be unto you, and peace." Do you perceive that the very commencement of his Epistle is with encomiums? "We give thanks to God always for you all, making mention of you in our prayers." For to give thanks to God for them is the act of one testifying to their great advancement, when they are not only praised themselves, but God also is thanked for them, as Himself having done it all. He teaches them also to be moderate, all but saying, that it is all of the power of God. That he gives thanks for them, therefore, is on account of their good conduct, but that he remembers them in his prayers, proceeds from his love towards them.

1 Thessalonians 1:3 — Homily on 1 Thessalonians 1

"Remembering without ceasing," he says, "your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father." What is remembering without ceasing? Either remembering before God and the Father, or remembering your labor of love that is before God and the Father, or simply, "Remembering you without ceasing." Then again, that you may not think that this "remembering you without ceasing" is said simply, he has added, "before our God and Father." And because no one amongst men was praising their actions, no one giving them any reward, he says this, "You labor before God." What is "the work of faith"? That nothing has turned aside your steadfastness. For this is the work of faith. If thou believest, suffer all things; if thou dost not suffer, thou dost not believe. For are not the things promised such, that he who believes would choose to suffer even ten thousand deaths? The kingdom of heaven is set before him, and immortality, and eternal life. He therefore who believes will suffer all things. Faith then is shown through his works. Justly might one have said, not merely did you believe, but through your works you manifested it, through your steadfastness, through your zeal. And your labor "of love." Why? what labor is it to love? Merely to love is no labor at all. But to love genuinely is great labor. For tell me, when a thousand things are stirred up that would draw us from love, and we hold out against them all, is it not labor? For what did not these men suffer, that they might not revolt from their love? Did not they that warred against the Preaching go to Paul's host, and not having found him, drag Jason before the rulers of the city? (Acts xvii. 5, 6) Tell me, is this a slight labor, when the seed had not yet taken root, to endure so great a storm, so many trials? And they demanded security of him. And having given security, he says, Jason sent away Paul. Is this a small thing, tell me? Did not Jason expose himself to danger for him? and this he calls a labor of love, because they were thus bound to him. And observe: first he mentions their good actions, then his own, that he may not seem to boast, nor yet to love them by anticipation. "And patience," he says. For that persecution was not confined to one time, but was continual, and they warred not only with Paul, the teacher, but with his disciples also. For if they were thus affected towards those who wrought miracles, those venerable men; what think you were their feelings towards those who dwelt among them, their fellow-citizens, who had all of a sudden revolted from them? Wherefore this also he testifies of them, saying, "For ye became imitators of the Churches of God which are in Judaea." "And of hope," he says, "in our Lord Jesus Christ, before our God and Father." For all these things proceed from faith and hope, so that what happened to them showed not their fortitude only, but that they believed with full assurance in the rewards laid up for them. For on this account God permitted that persecutions should arise immediately, that no one might say, that the Preaching was established lightly or by flattery, and that their fervor might be shown, and that it was not human persuasion, but the power of God, that persuaded the souls of the believers, so that they were prepared even for ten thousand deaths, which would not have been the case, if the Preaching had not immediately been deeply fixed and remained unshaken.

1 Thessalonians 1:4-5 — Homily on 1 Thessalonians 1

"Knowing, brethren beloved of God, your election, how that our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; even as ye know what manner of men we showed ourselves among you for your sake." Knowing what? How "we showed ourselves among you"? Here he also touches upon his own good actions, but covertly. For he wishes first to enlarge upon their praises, and what he says is something of this sort. I knew that you were men of great and noble sort, that you were of the Elect. For this reason we also endure all things for your sake. For this, "what manner of men we showed ourselves among you," is the expression of one showing that with much zeal and much vehemence we were ready to give up our lives for your sake; and for this thanks are due not to us, but to you, because ye were elect. On this account also he says elsewhere, "And these things I endure for the Elect's sake." (2 Tim. ii. 10) For what would not one endure for the sake of God's beloved ones? And having spoken of his own part, he all but says, For if you were both beloved and elect, we suffer all things with reason. For not only did his praise of them confirm them, but his reminding them that they too themselves had displayed a fortitude corresponding to their zeal.

1 Thessalonians 1:6 — Homily on 1 Thessalonians 1

"And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost." Strange! what an encomium is here! The disciples have suddenly become teachers! They not only heard the word, but they quickly arrived at the same height with Paul. But this is nothing; for see how he exalts them, saying, "Ye became imitators of the Lord." How? "Having received the word in much affliction, with joy of the Holy Ghost." Not merely with affliction, but with much affliction. And this we may learn from the Acts of the Apostles, how they raised a persecution against them. (Acts xvii. 5-8) And they troubled all the rulers of the city, and they instigated the city against them. And it is not enough to say, ye were afflicted indeed, and believed, and that grieving, but even rejoicing. Which also the Apostles did: "Rejoicing," it is said, "that they were counted worthy to suffer dishonor for the Name." (Acts v. 41) For it is this that is admirable. Although neither is that a slight matter, in any way to bear afflictions. But this now was the part of men surpassing human nature, and having, as it were, a body incapable of suffering. But how were they imitators of the Lord? Because He also endured many sufferings, but rejoiced. For He came to this willingly. For our sakes He emptied Himself. He was about to be spit upon, to be beaten and crucified, and He so rejoiced in suffering these things, that He said to the Father, "Glorify Me." (John xvii. 1-5) "With joy of the Holy Ghost," he says. That no one may say, how speakest thou of "affliction"? how "of joy"? how can both meet in one? he has added, "with joy of the Holy Ghost." The affliction is in things bodily, and the joy in things spiritual. How? The things which happened to them were grievous, but not so the things which sprang out of them, for the Spirit does not allow it. So that it is possible both for him who suffers, not to rejoice, when one suffers for his sins; and being beaten to take pleasure, when one suffers for Christ's sake. For such is the joy of the Spirit. In return for the things which appear to be grievous, it brings out delight. They have afflicted you, he says, and persecuted you, but the Spirit did not forsake you, even in those circumstances. As the Three Children in the fire were refreshed with dew, so also were you refreshed in afflictions. But as there it was not of the nature of the fire to sprinkle dew, but of the "whistling wind," so also here it was not of the nature of affliction to produce joy, but of the suffering for Christ's sake, and of the Spirit bedewing them, and in the furnace of temptation setting them at ease. Not merely with joy, he says, but "with much joy." For this is of the Holy Spirit.

1 Thessalonians 1:7 — Homily on 1 Thessalonians 1

"So that ye became ensamples to all that believe in Macedonia and Achaia." And yet it was later that he went to them. But ye so shone, he says, that ye became teachers of those who received (the word) before you. And this is like the Apostle. For he did not say, so that ye became ensamples in regard to believing, but ye became an ensample to those who already believed; how one ought to believe in God, ye taught, who from the very beginning entered into your conflict. "And in Achaia," he says; that is, in Greece. Do you see how great a thing is zeal? that it does not require time, nor delay, nor procrastination, but it is sufficient only to venture one's self, and all is fulfilled. Thus then though coming in later to the Preaching, they became teachers of those who were before them. Let no one therefore despair, even though he has lost much time, and has done nothing. It is possible for him even in a little while to do so much, as he never has done in all his former time. For if he who before did not believe, shone so much at the beginning, how much more those who have already believed! Let no one, again, upon this consideration be remiss, because he perceives that it is possible in a short time to recover everything. For the future is uncertain, and the Day of the Lord is a thief, setting upon us suddenly when we are sleeping. But if we do not sleep, it will not set upon us as a thief, nor carry us off unprepared. For if we watch and be sober, it will not set upon us as a thief, but as a royal messenger, summoning us to the good things prepared for us. But if we sleep, it comes upon us as a thief. Let no one therefore sleep, nor be inactive in virtue, for that is sleep. Do you not know how, when we sleep, our goods are not in safety, how easy they are to be plotted against? But when we are awake, there needs not so much guarding. When we sleep, even with much guarding we often perish. There are doors, and bolts, and guards, and outer guards, and the thief has come upon us.

1 Thessalonians 1:8 — Homily on 1 Thessalonians 2

"For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith to God-ward is gone forth." As a sweet-smelling ointment keeps not its fragrance shut up in itself, but diffuses it afar, and scenting the air with its perfume, so conveys it also to the senses of the neighbors; so too illustrious and admirable men do not shut up their virtue within themselves, but by their good report benefit many, and render them better. Ye have filled, therefore, all your neighbors with instruction, and the world with wonder. For this is meant by the expression, "in every place." And he has not said, your faith is noised abroad, but "has sounded out"; as every place near is filled with the sound of a loud trumpet, so the report of your manfulness is loud, and sounding even like that, is sufficient to fill the world, and to fall with equal sound upon all that are round about. For great actions are more loudly celebrated there, where they have taken place; afar off indeed they are celebrated, but not so much. But in your case it was not so, but the sound of good report was spread abroad in every part of the earth. And this has also arisen from their vehemence. For as if he were speaking of something living, he introduces the word "gone forth"; so vehement and energetic was their faith. "So that we need not to speak anything," says he, "for they themselves report concerning us what entering in we had unto you." They do not wait to hear from us, but those who were not present, and have not seen, anticipate those who were present, and have seen your good deeds. So manifest were they everywhere made by report. We shall not therefore need, by relating your actions, to bring them to equal zeal. For the things which they ought to have heard from us, these they themselves talk of, anticipating us. And yet in the case of such there is frequently envy, but the exceeding greatness of the thing conquered even this, and they are the heralds of your conflicts. And though left behind, not even so are they silenced, but they are beforehand with us. And being such, it is not possible for them to disbelieve our report.

1 Thessalonians 1:9 — Homily on 1 Thessalonians 2

What means, "What manner of entering in we had unto you"? That it was full of dangers, and numberless deaths, but that none of these things troubled you. But as if nothing had happened, so you adhered to us; as if ye had suffered no evil, but had enjoyed infinite good, so you received us after these things. For this was the second entering. They went to Beroea, they were persecuted, and when they came after this they so received them, as though they had been honored by these also, so that they even laid down their lives for them. The expression, "What manner of entering in we had," is complicated, and contains an encomium both of them and of themselves. But he himself has turned this to their advantage. "And how," he says, "ye turned to God from idols, to serve a living and true God"; that is, that ye did it readily, that ye did it with much eagerness, that it did not require much labor to make you. "In order to serve," says he, "a living and true God." Here also he introduced an exhortation, which is the part of one who would make his discourse less offensive.

1 Thessalonians 1:10 — Homily on 1 Thessalonians 2

"And to wait," he says, "for His Son from heaven, whom He raised from the dead, even Jesus, which delivereth us from the wrath to come." "And to wait," he says, "for His Son from heaven"; Him that was crucified, Him that was buried; to wait for Him from heaven. And how "from heaven"? "Whom He raised from the dead." You see all things at the same time; both the Resurrection, and the Ascension, and the second Coming, the Judgment, the retribution of the just, the punishment of the wicked. "Jesus," he says, "which delivereth us from the wrath to come." This is at once comfort, and exhortation, and encouragement. For if He raised Him from the dead, and He is in heaven, and thence will come, (and ye believed in Him; for if ye had not believed in Him, ye would not have suffered so much), this of itself is sufficient comfort. These shall suffer punishment, which he says in his second epistle, and you will have no small consolation. And to "wait," he says, "for His Son from heaven." The terrible things are in hand, but the good things are in the future, when Christ shall come from heaven. See how much hope is required, in that He who was crucified has been raised, that He has been taken up into heaven, that He will come to judge the quick and the dead.

1 Thessalonians 2:1-2 — Homily on 1 Thessalonians 2

"For yourselves, brethren, know our entering in unto you, that it hath not been found vain: but having suffered before, and been shamefully entreated, as ye know, at Philippi, we waxed bold in our God to speak unto you the Gospel of God in much conflict." Great indeed were your actions also, but yet neither did we have recourse to human speech. But what he says above, that also he repeats here, that from both sides is shown what was the nature of the Preaching, from the miracles, and from the resolution of the preachers, and from the zeal and fervor of those who received it. "For yourselves," he says, "know our entering in unto you, that it hath not been found vain," that is, that it was not according to man, nor of any common kind. For being fresh from great dangers, and deaths, and stripes, we immediately fell into dangers. "But," he says, "having suffered before, and been shamefully entreated; as ye know, at Philippi, we waxed bold in our God." Do you see how again he refers the whole to God? "To speak unto you," says he, "the Gospel of God in much conflict." It is not possible to say, that there indeed we were in danger, but here we are not; yourselves also know, how great was the danger, with how much contention we were among you. Which also he says in his Epistle to the Corinthians; "And I was with you in weakness," and in labor, "and in fear, and in much trembling." (1 Cor. ii. 3)

1 Thessalonians 2:3 — Homily on Ephesians 6

For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit. And look at it as seen first in himself, or rather hear his own words. "That our ministration be not blamed." And again, "For our exhortation, is not of error, nor of uncleanness, nor in guile, nor a cloke of covetousness." Thus thou hast seen his blamelessness. And again, "For we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men." … Without these things, the work had been impossible. It was not then by his miracles that men were made believers; no, it was not the miracles that did this, nor was it upon the ground of these that he claimed his high pretension, but upon those other grounds. For a man must be alike irreproachable in conduct, prudent and discreet in his dealings with others, regardless of danger, and apt to teach. It was by these qualifications that the greater part of his success was achieved.

1 Thessalonians 2:3-4 — Homily on 1 Thessalonians 2

"For our exhortation is not of error nor of uncleanness, nor in guile: but even as we have been approved of God to be entrusted with the Gospel, so we speak; not as pleasing men, but God which proveth our hearts." Do you see that, as I said, from their perseverance he makes a proof that the Preaching is divine? For, if it were not so, if it were a deceit, we should not have endured so many dangers, which allowed us not even to take breath. You were in tribulation, we were in tribulation. What then was it? Unless somewhat of things future had excited us, unless we had been persuaded that there is a good hope, we should not have been filled with the more alacrity by suffering. For who would have chosen for the sake of what we have here to endure so many sufferings, and to live a life of anxiety, and full of dangers? For whom would they persuade? For are not these things of themselves enough to trouble the disciples, when they see their teachers in dangers? But this was not your case. "For our exhortation," that is, our teaching, "is not of error." The matter, he says, is not guile nor deceit, that we should give it up. It is not for things abominable, as the tricks of jugglers and sorcerers. "And of uncleanness," says he, "nor in guile," nor for any insurrection. "But even as we have been approved of God to be entrusted with the Gospel, so we speak, not as pleasing men, but God." Do you see, that it is not vainglory? "But God," he says, "which proveth our hearts." We do nothing for the sake of pleasing men, he says. For on whose account should we do these things? Then having praised them, he says, Not as wishing to please men, nor seeking the honors that are from men, he adds, "But as we have been approved of God to be entrusted with the Gospel." Unless He had seen that we were free from every worldly consideration, He would not have chosen us. As therefore He approved us, such we remain, as having been "approved of God." Whence did he approve us, and entrust us with the Gospel? We appeared to God approved, so we remain. It is a proof of our virtue, that we are entrusted with the Gospel; if there had been anything bad in us, God would not have approved us. But the expression that He approved us, does not here imply search. But what we do upon proving, that he does without proving. That is, as he found us proof, and trusted us, so we speak; as it is reasonable that those should, who are approved and entrusted to be worthy of the Gospel, so we speak, "not as pleasing men," that is, not on your account do we do all these things.

1 Thessalonians 2:5-6 — Homily on 1 Thessalonians 2

"For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ." For "neither at any time," he says, "were we found using words of flattery"; that is, we did not flatter, which is the part of deceivers, who wish to get possession and to domineer. No one can say that we flattered in order to rule, nor that we had recourse to it for the sake of wealth. Of this, which was manifest, he afterwards calls them to be witnesses. "Whether we flattered," he says, "ye know." But as to what was uncertain, namely, whether it were in the way of covetousness, he calls God to witness. "Nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ"; that is, not seeking after honors either, nor boasting ourselves, nor requiring attendance of guards. And yet even if we had done this, we should have done nothing out of character. For if persons sent forth by kings are nevertheless in honor, much more might we be. And he has not said, that "we were dishonored," nor that "we did not enjoy honors," which would have been to reproach them, but "we did not seek them." We therefore, who, when we might have sought them, sought them not, even when the preaching required it, how should we do anything for the sake of glory? And yet even if we had sought them, not even in that case would there have been any blame. For it is fit that those men who are sent forth from God, as ambassadors now coming from heaven, should enjoy great honor. But with an excess of forbearance we do none of these things, that we may stop the mouths of the adversaries. And it cannot be said, that to you we act thus, but not so others.

1 Thessalonians 2:7-8 — Homily on 1 Thessalonians 2

"But we were gentle in the midst of you, as when a nurse cherisheth her own children: even so, being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel of God only, but also our own souls, because ye were become very dear to us." "But we were gentle," he says; we exhibited nothing that was offensive or troublesome, nothing displeasing, or boastful. And the expression "in the midst of you," is as if one should say, we were as one of you, not taking the higher lot. "As when a nurse cherisheth her own children." So ought the teacher to be. Does the nurse flatter that she may obtain glory? Does she ask money of her little children? Is she offensive or burdensome to them? Are they not more indulgent to them than mothers? Here he shows his affection. "Even so, being affectionately desirous of you," he says, we are so bound to you, he says, and we not only take nothing of you, but if it be necessary even to impart to you our souls, we should not have refused. Tell me, then, is this of a human view? and who is so foolish as to say this? "We were well pleased to impart to you," he says, "not the Gospel of God only, but also our own souls." So that this is greater than the other. And what is the gain? For from the Gospel is gain, but to give our souls, is with respect to difficulty a greater thing than that. For merely to preach is not the same thing as to give the soul. For that indeed is more precious, but the latter is a matter of more difficulty. We were willing, he says, if it were possible, even to spend our souls upon you. And this we should have been willing to do; for if we had not been willing, we should not have endured the necessity. He who loves, ought so to love, that if he were asked even for his soul, and it were possible, he would not refuse it. For nothing, nothing can be sweeter than such love; nothing will fall out there that is grievous. Truly "a faithful friend is the medicine of life." (Ecclus. vi. 16) Truly "a faithful friend is a strong defense." (Ib. 14) For what will not a genuine friend perform? What pleasure will he not afford? what benefit? what security?

1 Thessalonians 2:9 — Homily on 1 Thessalonians 3

The teacher ought to do nothing with a feeling of being burdened, that tends to the salvation of his disciples. For if the blessed Jacob was buffeted night and day in keeping his flocks, much more ought he, to whom the care of souls is entrusted, to endure all toils, though the work be laborious and mean, looking only to one thing, the salvation of his disciples, and the glory thence arising to God. See then, Paul, a man that was a Preacher, an Apostle of the world, and raised to so great honor, worked with his hands that he might not be burdensome to his disciples. "For ye remember," he says, "my brethren, our labor and travail." He had said previously, "we might have been burdensome as the Apostles of Christ," as he also says in the Epistle to the Corinthians, "Know ye not that they which minister about sacred things eat of the things of the Temple? Even so also did Christ ordain that they which proclaim the Gospel should live of the Gospel." (1 Cor. ix. 13, 14) But I, he says, would not, but I labored; and he did not merely work, but with much diligence. Observe then what he says; "For ye remember," he has not said, the benefits received from me, but, "our labor and travail: for working night and day, that we might not burden any of you, we preached unto you the Gospel of God." And to the Corinthians he said a different thing, "I robbed other Churches, taking wages of them that I might minister unto you." (2 Cor. xi. 8) And yet even there he worked, but of this he made no mention, but urged what was more striking, as if he had said, I was maintained by others when ministering to you. But here it is not so. But what? "Working night and day." And there indeed he says, "And when I was present with you, and was in want, I was not a burden on any man," and, "I took wages that I might minister unto you." (2 Cor. xi. 8, 9) And here he shows that the men were in poverty, but there it was not so.

1 Thessalonians 2:10 — Homily on 1 Thessalonians 3

On this account he frequently addresses them as witnesses. For "ye are witnesses," he says, "and God also"; God was worthy to be believed, but this other was that which most fully assured them. For that indeed was uncertain to those who were ignorant of it; but this was without doubt to all. For do not enquire whether it was Paul who said these things. Much beyond what was necessary he gives them assurance. Wherefore he says, "Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe." It was proper to praise them again. On this account he sets these things before them, which were sufficient to persuade them. For he that stood there in want, and did not receive anything, would much more not receive anything now. "How holily," says he, "and righteously and unblamably we behaved ourselves toward you that believe."

1 Thessalonians 2:11-12 — Homily on 1 Thessalonians 3

"As ye know how we exhorted and comforted each one of you, as a father doth his own children." Above having spoken of his behavior here he speaks of his love, which was more than what belonged to his rule over them. And what is said marks his freedom from pride. "As a father his own children, exhorting you, and encouraging you, and testifying, to the end that ye should walk worthily of God, who calleth you into His own kingdom and glory." When he says, "and testifying," then he makes mention of "fathers"; although we testified, it was not violently, but like fathers. "Each one of you." Strange! in so great a multitude to omit no one, neither small nor great, neither rich nor poor. "Exhorting" you, he says; to bear. "And comforting and testifying." "Exhorting," therefore they did not seek glory; and "testifying," therefore they did not flatter. "That ye should walk worthily of God, who calleth you into His own kingdom and glory." Observe again, how, in relating, he both teaches and comforts. For if He hath called them unto His kingdom, if He called them unto glory, they ought to endure all things. We "entreat" you, not that you should grant us any favor, but that you should gain the kingdom of heaven.

1 Thessalonians 2:13 — Homily on 1 Thessalonians 3

"And for this cause we also thank God without ceasing, that when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but as it is in truth, the word of God, which also worketh in you that believe." It cannot be said, he says, that we indeed do all things unblamably, but you on the other hand have done things unworthy of our course of life. For in hearing us, you gave such heed as if not hearing men, but as if God Himself were exhorting you. Whence is this manifest? Because as he shows from his own temptations and their testimony, and the way in which he acted, that he did not preach with flattery or vainglory; so from their trials, he shows also that they rightly received the word. For whence, he says, unless ye had heard as if God were speaking, did ye endure such perils? And observe his dignity.

1 Thessalonians 2:14 — Homily on 1 Thessalonians 3

"For ye," he says, "became imitators of the Churches of God which are in Judaea." This is a great consolation. It is no wonder, he says, that they should do these things to you, inasmuch as they have done it also to their own countrymen. And this too is no little proof that the Preaching is true, that even Jews were able to endure all things. "For ye also," he says, "have suffered the same things of your own countrymen, even as they did of the Jews." There is something more in his saying, "as they also did in Judaea"; it shows that everywhere they rejoiced, as having nobly contended. He says therefore, "that ye also suffered the same things." And again, what wonder is it, if to you also, when even to the Lord they dared do such things? Do you see how he introduces this as containing great consolation? And constantly he adverts to it; and upon a close examination one may find it in nearly all his Epistles, how variously, upon all occasions of temptation, he brings forward Christ. Observe accordingly, that here also, when accusing the Jews, he puts them in mind of the Lord, and of the sufferings of the Lord; so well does he know that this is a matter of the greatest consolation.

1 Thessalonians 2:14 — Homily on Ephesians 6

And are we worthy then so much as even to mention the name of Paul? He, who had moreover grace to aid him, yet was not satisfied, but contributed to the work ten thousand perils; whilst we, who are destitute of that source of confidence, whence, tell me, do we expect either to preserve those who are committed to our charge, or to gain those who are not come to the fold;—men, as we are, who have been making a study of self-indulgence, who are searching the world over for ease, and who are unable, or rather who are unwilling, to endure even the very shadow of danger, and are as far distant from his wisdom as heaven is from earth? Hence it is too that they who are under us are at so great a distance behind the men of those days; because the disciples of those days were better than the teachers of these, isolated as they were in the midst of the populace, and of tyrants, and having all men on all sides their enemies, and yet not in the slightest degree dragged down or yielding. Hear at least what he saith to the Philippians, "Because to you it hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf." And again to the Thessalonians, "For ye, brethren, became imitators of the churches of God which are in Judaea." And again in writing to the Hebrews he said, "And ye took joyfully the spoiling of your possessions." And to the Colossians he testifies, saying, "For ye died, and your life is hid with Christ in God." And indeed to these very Ephesians he bears witness of many perils and dangers. And again in writing to the Galatians, he says, "Did ye suffer so many things in vain? if it be indeed in vain." And you see them too, all employed in doing good. Hence it was that both grace wrought effectually in those days, hence also that they lived in good works.

1 Thessalonians 2:15-16 — Homily on 1 Thessalonians 3

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

1 Thessalonians 2:17 — Homily on 1 Thessalonians 3

"But we, being taken from you for a short time in presence, not in heart, endeavored the more abundantly to see your face with great desire." He has not said "separated," but what was much more. He had spoken above of flattery, showing that he did not flatter, that he did not seek glory. He speaks here concerning love. Because he had said above, "as a father his children," "as a nurse," here he uses another expression, "being made orphans," which is said of children who have lost their fathers. And yet they were made orphans. "No"-he says-"but we. For if any one should examine our longing, even as little children without a protector, having sustained an untimely bereavement, long for their parents, not only from the feelings of nature itself, but also on account of their deserted state, so truly do we too feel." From this also he shows his own despondency on account of their separation. And this we cannot say, he says, that we have waited a long period, but "for a short time," and that "in presence, not in heart." For we always have you in our mind. See how great is his love Although having them always in his heart, he sought also their presence face to face. Tell me not of your superlative philosophy This is truly fervent love; both to see, and to hear, and speak; and this may be of much advantage. "We endeavored the more exceedingly." What is "more exceedingly"? He either means to say, "we are vehemently attached to you," or, "as was likely, being bereaved for a season, we endeavored to see your face." Observe the blessed Paul. When of himself he cannot satisfy his longing, he does it through others, as when he sends Timothy to the Philippians, and the same person again to the Corinthians, holding intercourse with them through others, when he cannot of himself. For in loving them, he was like some mad person, not to be restrained, nor to command himself in his affection.

1 Thessalonians 2:18 — Homilies Concerning the Statues, Homily 1

Do thou also, when about to perform any duty to God, look forward to manifold dangers, manifold punishments, manifold deaths; and be not surprised, nor be disturbed, if such things happen. For it is said, "My Son, if thou come to serve the Lord, prepare thy soul for temptation." For surely no one choosing to fight, expects to carry off the crown without wounds! And thou, therefore, who hast undertaken to wage a complete combat with the devil, think not to pursue a life without danger, and full of luxury! God hath not pledged to thee His recompense and His promise here; but everything that is splendid for thee in the future life! Be glad and rejoice then, if when thou hast thyself done any good action, thou receive the contrary, or if thou see another suffering this; inasmuch as this becomes to thee the source of a higher recompense! Do not be downcast: nor give up thy zeal, nor become the more torpid; but rather press onward with more eagerness; since even the Apostles, when they preached, although scourged, stoned, and constant inmates of the prisons, did not only after deliverance from dangers, but also in those very dangers, announce with greater forwardness the message of Truth. Paul is to be seen in prison, yea, even in chains, instructing and initiating: and moreover doing the very same in a court of justice, in shipwreck, in tempest, and in a thousand dangers. Do thou too imitate these saints, and cease not from good works, so long as thou art able; and although thou seest the devil thwarting thee ten thousand times, never fall back! Thou perchance, bearing with thee thy wealth, hast met with shipwreck; but Paul carrying the word, far more precious than all wealth, was going to Rome, and was wrecked; and sustained innumerable hardships. And this he himself signified, when he said, "Many times we desired to come unto you, but Satan hindered us." And God permitted it; thus revealing the more abundantly His power, and showing that the multitude of things which the devil did, or prevented from being done, neither lessened nor interrupted the preaching of the Gospel.

1 Thessalonians 2:18 — Homily on 1 Thessalonians 3

"Wherefore we would fain have come unto you, I Paul once and again, and Satan hindered us." Which is the part of love; yet here he mentions no other necessity but "that we might see you." What sayest thou? does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him (from Rom. xv. 22); and elsewhere Luke says, that "the Spirit" hindered them from going into Asia. (Acts xvi. 7) And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations: for a plot, it says, being formed against him by the Jews, he was detained three months in Greece. But it is another thing to remain for the sake of the dispensation, and willingly. For there he says, "Wherefore having no more place in these parts" (Rom. xv. 23), and, "To spare you I forbare to come unto Corinth." (2 Cor. i. 23) But here nothing of this sort. But what? That "Satan hindered" him. "Even I Paul," he says, "both once and again." Observe, how ambitious he is, and what a display he makes, in his willingness to show that he loved them most of all. "I Paul," he says, instead of Although no others. For they indeed were only willing, but I even attempted it.

1 Thessalonians 2:19-20 — Homily on 1 Thessalonians 3

"For what is our hope, or joy, or crown of glorying? Are not even ye before our Lord Jesus at His coming? For ye are our glory and our joy." Are the Macedonians, tell me, thy hope, O blessed Paul? Not these alone, he says. Therefore he has added, "Are not ye also?" For "what," he says, "is our hope, or joy, or crown of glorying"? Observe then the words, which are those of women, inflamed with tenderness, talking to their little children. "And crown of glorying," he says. For the name of "crown" was not sufficient to express the splendor, but also "of glorying." Of what fiery warmth is this! Never could either mother, or father, yea if they even met together, and commingled their love, have shown their own affection to be equivalent to that of Paul. "My joy and crown," he says, that is, I rejoice in you more than in a crown. For consider how great a thing it is, that an entire Church should be present, planted and rooted by Paul. Who would not rejoice in such a multitude of children, and in the goodness of those children? So that this also is not flattery. For he has not said "ye," but "ye also" together with the others.

1 Thessalonians 2:19 — Homily on 1 Corinthians 33

He that will not seek his own profit in the advantage of his neighbor, will not attain unto the crowns due to this: God Himself having therefore so disposed of it, in order that we should be mutually bound together: and even as one awakening a slumbering child to follow his brother, when he is of himself unwilling, places in the brother's hand that which he desires and longs for, that through desire of obtaining it he may pursue after him that holds it, and accordingly so it takes place: thus also here, each man's own profit hath he given to his neighbor, that hence we may run after one another, and not be torn asunder. And if thou wilt, see this also in our case who address you. For my profit depends on thee, and thy advantage on me. Thus, on the one hand it profits thee to be taught the things that please God, but with this have I been entrusted, that thou mightest receive it from me, and therefore mightest be compelled to run unto me; and on the other hand it profits me that thou shouldest be made better: for the reward which I shall receive for this will be great; but this again lieth in thee; and therefore am I compelled to follow after thee that thou mayest be better, and that I may receive my profit from thee. Wherefore also Paul saith, "For what is my hope? are not even ye?" And again, "My hope, and my joy, and the crown of my rejoicing." So that the joy of Paul was the disciples, and his joy they had. Therefore he even wept when he saw them perishing.

1 Thessalonians 3:1-2 — Homily on 1 Thessalonians 3

"Wherefore, when we could no longer forbear, we thought it good to be left behind at Athens alone. And sent Timothy, our brother and God's minister and our fellow-worker in the Gospel of Christ." Instead of saying, "we chose." And this he says, not as extolling Timothy, but honoring them, that he sent them the fellow-worker, and minister of the Gospel. As if he had said, Having withdrawn him from his labors we have sent to you the minister of God, and our fellow-laborer in the Gospel of Christ. "To establish you, and to comfort you concerning your faith."

1 Thessalonians 3:1 — Homily on the Acts of the Apostles 42

Seest thou how God permits trials, and by them stirs up and awakens the disciples, and makes them more energetic? Then let us not sink down under trials: for He Himself will "also make the way of escape, that we may be able to bear them." Nothing so makes friends, and rivets them so firmly, as affliction: nothing so fastens and compacts the souls of believers: nothing is so seasonable for us teachers in order that the things said by us may be heard. For the hearer when he is in ease is listless and indolent, and seems to suffer annoyance from the speaker: but when he is in affliction and distress, he falls into a great longing for the hearing. For when distressed in his soul, he seeks on all sides to find comfort for his affliction: and the preaching brings no small comfort.

1 Thessalonians 3:3-4 — Homily on 1 Thessalonians 3

"That no man be moved by these afflictions; for yourselves know that hereunto we are appointed. For verily, when we were with you, we told you beforehand that we are to suffer affliction; even as it came to pass, and ye know." What then does he say here? Because the temptations of the teachers trouble their disciples, and he had then fallen into many temptations, as also he himself says, that "Satan hindered us," always saying this; "both once," he says, "and again I would have come to you," and was not able, which was a proof of great violence. And it was reasonable that this should trouble them, for they are not so much troubled at their own temptations, as at those of their teachers; as neither is the soldier so much troubled at his own trials, as when he sees his general wounded. "To establish you," he says; not that they were at all deficient in faith, nor that they required to learn anything. Ye ought not, he says, to be troubled, for nothing strange, nothing contrary to expectation is happening; which was sufficient to raise them up. For do you see that on this account also Christ foretold to His disciples? For hear Him saying, "Now I have told you before it came to pass, that when it is come to pass ye may believe." (John xiv. 29) For greatly indeed, greatly does it tend to the comfort of others, to have heard from their teachers what is to happen. For as he that is sick, if he hear from his physician that this or that is taking place, is not much troubled; but if anything happen unexpectedly, as if he too were at a loss, and the disorder was beyond his art, he is afflicted and troubled; so also is it here. Which Paul fore-knowing, foretold to them, "we are about to be afflicted," "as it came to pass, and ye know." He not only says that this came to pass, but that he foretold many things, and they happened. "Hereunto we are appointed." So that not only ye ought not to be troubled and disturbed about the past, but not even about the future, if any such thing should happen, "for hereunto we are appointed." Let us hear, who have ears to hear. The Christian is appointed hereunto. For concerning all the faithful is this said, "Hereunto we are appointed." And we, as if we were appointed for ease, think it strange if we suffer anything; and yet what reason have we for thinking anything strange? For no season of affliction or temptation has overtaken us, but what is common to man.

1 Thessalonians 3:3 — Homily on Ephesians 7

"Wherefore I desire that ye faint not at my tribulations for you, which is your glory." How is it "for them?" How is it "their glory?" It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison. Surely this was from God's exceeding love towards them: it is what God also saith concerning the Prophets, "I have slain them by the words of my mouth." But how was it that they fainted, when another was afflicted? He means, they were troubled, were distressed. This also he says when writing to the Thessalonians, "that no man be moved by these afflictions." For not only ought we not to grieve, but we ought even to rejoice. If ye find consolation in the forewarning, we tell you beforehand that here we have tribulation. And why pray? Because thus hath the Lord ordered.

1 Thessalonians 3:5 — Homily on 1 Thessalonians 4

"For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain." A Question lies before us to-day, which is much disputed, and which is gathered from many sources. But what is this question? "For this cause," he says, "when I could no longer forbear, I sent Timothy that I might know your faith." What sayest thou? He, who knew so many things, who heard unutterable words, who ascended even to the third heaven, doth not he know, even when he is in Athens? And yet the distance is not great, nor has he been long parted from them. For he says, "Being bereaved of you for a short season." He does not know the affairs of the Thessalonians, but is compelled to send Timothy to know their faith, "lest," he says, "the tempter had tempted you, and our labors should be in vain." What then is one to say? That the Saints knew not all things. And this one might learn from many instances, both of the early ones, and of those who came after them. And this comes to pass out of great care on God's part. How, and in what way? For the sake both of the Saints themselves, and of those who believe in them. For as He permits that there should be persecutions, so He permits that they should also be ignorant of many things, that they may be kept humble. What means, "Lest by any means the tempter had tempted you"? Dost thou see that to be shaken in afflictions proceeds from the devil, and from his seduction? For when he cannot shake us ourselves, he takes another way, and shakes the weaker sort through our means. "And our labor," he says, "should be in vain." Wherefore! for even if they were turned aside, it was not through thy fault, not through thy negligence. But nevertheless, though this were the case, I think, from my great love of the brethren, that my labor had been rendered vain. "Lest by any means the tempter had tempted you." But he tempts, not knowing whether he shall overthrow. Does he then, even though he knows not, yet assail us, and do we, who know that we shall completely overcome him, not watch? Let us all hear, how Paul labored. He does not say work, but "labor"; he does not say, and you be lost, but "our labor." So that even if anything had happened, it would be happening with some reason. But that it did not happen was a great wonder. These things indeed we expected, he says, but the contrary happened. For not only did we receive from you no addition to our affliction but even consolation.

1 Thessalonians 3:6 — Homily on 1 Thessalonians 4

"But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also to see you." "Brought us glad tidings," he says. Do you see the excessive joy of Paul? he does not say, brought us word, but "brought us glad tidings." So great a good did he think their steadfastness and love. For it was necessary, the one remaining firm, that the other also must be steadfast. And he rejoiced in their love, because it was a sign of their faith. "And that ye have," he says, "good remembrance of us always, longing to see us, even as we also to see you." That is, with praises. Not when we were present, nor when we were working miracles, but even now, when we are far off, and are scourged, and are suffering numberless evils, "ye have good remembrance of us." Hear how disciples are admired, who have good remembrance of their teachers, how they are called blessed. Let us imitate these. For we benefit ourselves, not those who are loved by us. "Longing to see us," he says, "as we also to see you." And this too cheered them; for to him who loves, to perceive that the beloved person knows that he is beloved, is a great comfort and consolation.

1 Thessalonians 3:7-8 — Homily on 1 Thessalonians 4

"For this cause, brethren, we were comforted over you in all our distress and affliction through your faith: for now we live, if ye stand fast in the Lord." What is comparable to Paul, who thought the salvation of his neighbors was his own, being so affected towards all, as really towards members? He did not require them to be thankful to him for the trials which he suffered for them, but he was thankful to them that they were not moved on account of his trials. As if he had said, that to you rather than to us was injury done by those trials; you were tempted rather than we, you who suffered nothing, rather than we who suffered. Because, he says, Timothy brought us these good tidings, we feel nothing of our sorrows, but were comforted in all our affliction; not in this affliction only. For nothing besides can touch a good teacher, as long as the affairs of his disciples go on to his mind. Through you, he says, we were comforted; you confirmed us. And yet the reverse was the case. For that when suffering they did not yield, but stood manfully, was sufficient to confirm the disciples. But he reverses the whole matter, and turns the encomium over to them. You have anointed us, he says, you have caused us to breathe again; you have not suffered us to feel our trials. And he has not said, we breathe again, nor we are comforted, but what? "Now we live," showing that he thinks nothing is either trial or death, but their stumbling, whereas their advancement was even life. How else could any one have set forth either the sorrow for the weakness of one's disciples, or the joy? He has not said we rejoice, but "we live," the life to come. So that without this we do not even think it life to live. So ought teachers to be affected, so disciples; and there will be nothing at any time amiss.

1 Thessalonians 3:8 — Homily on 2 Timothy 2

Such ought a Teacher to be, so to regard his disciples, to think them everything. "Now we live," he says, "if ye stand fast in the Lord." And again, "What is our hope, or joy, or crown of rejoicing? are not even ye in the presence of our Lord Jesus Christ?" You see his anxiety in this matter, his regard for the good of his disciples, not less than for his own. For teachers ought to surpass natural parents, to be more zealous than they. And it becomes their children to be kindly affectioned towards them. For he says, "Obey them that have the rule over you, and submit yourselves: for they watch for your souls as they that must give account."

1 Thessalonians 3:8 — Homily on Matthew 58

And if ye would fain even number them, let us bring in some one of those that are in honor in kings' courts, and let him have both very much wealth, and great power, and a birthplace excelling others, and distinction of ancestry, and let him be looked up to by all men. Now then let us see, if this be not the very person to be more in slavery than all; and let us set in comparison with him, not a slave merely, but a slave's slave, for many though servants have slaves.… But not such are our circumstances; rather should another fare ill, there are many to grieve with him: should he obtain distinction, many to find pleasure with him. Not so again the apostle: "For whether," saith he, "one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it." And the words of him who gives these admonitions, are at one time, "What is my hope or joy? are not even ye?" at another, "Now we live, if ye stand fast in the Lord;" at another, "Out of much affliction and anguish of heart I wrote unto you;" and, "Who is weak, and I am not weak? Who is offended, and I burn not?"

1 Thessalonians 3:9-10 — Homily on 1 Thessalonians 4

"For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?" Not only, he says, are ye the causes of life to us, but also of much joy, and so much that we cannot worthily give thanks to God. Your good behavior, he says, we consider to be the gift of God. Such kindnesses have you shown to us, that we think it to be of God; yea, rather, and it is of God. For such a disposition of mind comes not of a human soul or carefulness. "Night and day," he says, "praying exceedingly." This too is a sign of joy. For as any husbandman, hearing concerning his land that has been tilled by himself, that it is burdened with ears of grain, longs with his own eyes to see so pleasant a sight, so Paul to see Macedonia. "Praying exceedingly." Observe the excess; "that we may see your face, and may perfect that which is lacking in your faith." Here there is a great question. For if now thou livest, because they stand fast, and Timothy brought thee "glad tidings of their faith and love," and thou art full of so much joy as not to be able worthily to give thanks to God, how sayest thou here that there are deficiencies in their faith? Were those then the words of flattery? By no means, far be it. For previously he testified that they endured many conflicts, and were no worse affected than the Churches in Judaea. What then is it? They had not enjoyed the full benefit of his teaching, nor learned all that it behoved them to learn. And this he shows toward the end. Perhaps there had been questionings among them concerning the Resurrection, and there were many who troubled them, not by temptations, nor by dangers, but by acting the part of teachers. This is what he says is lacking in their faith, and for this reason, he has so explained himself, and has not said, that you should be confirmed, where indeed he feared concerning the faith itself, "I have sent," he says, "Timothy to confirm you," but here, "to perfect that which is lacking," which is rather a matter of teaching than of confirming.

1 Thessalonians 3:11-12 — Homily on 1 Thessalonians 4

"Now may our God and Father Himself, and our Lord Jesus Christ direct our way unto you: and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you." This is a proof of excessive love, that he not only prays for them by himself, but even in his Epistles inserts his prayer. This argues a fervent soul, and one truly not to be restrained. This is a proof of the prayers made there also, and at the same time also an excuse, as showing that it was not voluntarily, nor from indolence, that they did not go to them. As if he had said, May God Himself cut short the temptations that everywhere distract us, so that we may come directly to you. "And the Lord make you to increase and abound." Do you see the unrestrainable madness of love that is shown by his words? "Make you to increase and abound," instead of cause you to grow. As if one should say, that with a kind of superabundance he desires to be loved by them. "Even as we do also toward you," he says. Our part is already done, we pray that yours may be done. Do you see how he wishes love to be extended, not only toward one another, but everywhere? For this truly is the nature of godly love, that it embraces all. If you love indeed such an one, but do not love such an one, it is human love. But such is not ours. "Even as we do also toward you."

1 Thessalonians 3:13 — Homily on 1 Thessalonians 4

"To the end He may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints." He shows that love produces advantage to themselves, not to those who are loved. I wish, he says, that this love may abound, that there may be no blemish. He does not say to stablish you, but your hearts. "For out of the heart come forth evil thoughts." (Matt. xv. 19) For it is possible, without doing anything, to be a bad man; as for example, to have envy, unbelief, deceit, to rejoice at evils, not to be loving, to hold perverted doctrines, all these things are of the heart; and to be pure of these things is holiness. For indeed chastity is properly by preeminence called holiness, since fornication and adultery is also uncleanness. But universally all sin is uncleanness, and every virtue is purity. For, "Blessed," it is said, "are the pure in heart." (Matt. v. 8) By "the pure" He means those who are in every way pure. For other things also know how to pollute the soul, and no less. For that wickedness defiles the soul, hear the prophet, saying, "O Jerusalem, wash thine heart from wickedness." (Jer. iv. 14) And again, "Wash you, make you clean, put away the wickednesses from your souls." (Isa. i. 16, Sept) He did not say "fornications," so that not only fornication, but other things also defile the soul. "To establish your hearts," he says, "unblamable in holiness before our God and Father, at the coming of our Lord Jesus Christ with all His saints." Therefore Christ will then be a Judge, but not before Him (only), but also before the Father we shall stand to be judged. Or does he mean this, to be unblamable before God, as he always says, "in the sight of God," for this is sincere virtue-not in the sight of men? It is love then that makes them unblamable. For it does make men really unblamable.

1 Thessalonians 4:1-2 — Homily on 1 Thessalonians 5

"Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, so ye abound more and more. For ye know what charge we gave you through the Lord Jesus Christ." When he has met what was pressing, and what was upon his hands, and is about henceforth to enter upon things that are perpetual, and which they ought continually to hear, he adds this expression, "finally," that is, always and forever. "We beseech and exhort you in the Lord." Strange! He does not even speak of himself as of sufficient credit to exhort. And yet who was so worthy of credit? But he takes Christ along with him. We exhort you, he says, by God. Which also he said to the Corinthians, "God entreats (exhorts) you through us." (2 Cor. v. 20) "That as ye received of us." This "received" is not of words only, but of actions also, viz. "how ye ought to walk," and he means thereby the whole conduct of life. "And to please God, that ye abound more and more." That is, that by more abounding ye do not stop at the limit of the commandments, but that you even go beyond them. For this it is, that "ye abound more and more." In what preceded he accepts the marvel of their firm faith, but here he regulates their life. For this is proficiency, even to go beyond the commandments and the statutes. For no longer from the constraint of a teacher, but from their own voluntary choice, is all this performed.

1 Thessalonians 4:1 — LETTERS TO THE FALLEN THEODORE 2.4

There is only one calamity for a Christian, this being disobedience to God. All the other things, such as loss of property, exile, peril of life, Paul does not even consider a grievance at all. And that which all dread, departure from this life to the other world—this is to him sweeter than life itself. For as when one has climbed to the top of a cliff and gazes on the sea and those who are sailing upon it, he sees some being washed by the waves, others running upon hidden rocks, some hurrying in one direction, others being driven in another, like prisoners, by the force of the gale. Many are actually in the water, some of them using their hands only in the place of a boat and a rudder, and many drifting along upon a single plank or some fragment of the vessel, others floating dead. He witnesses a scene of manifold and various disasters. Even so he who is engaged in the service of Christ draws himself out of the turmoil and stormy billows of life and takes his seat upon secure and lofty ground. For what position can be loftier or more secure than that in which a man has only one anxiety, "How he ought to please God"? Have you seen the shipwrecks, Theodore, of those who sail upon this sea?

1 Thessalonians 4:3 — Homily on 1 Thessalonians 5

"For this is the will of God, even your sanctification." And observe how he nowhere so vehemently glances at any other thing, as at this. As elsewhere also he writes to this effect; "Follow after peace with all men, and the sanctification without which no man shall see the Lord." (Heb. xii. 14) And why dost thou wonder, if he everywhere writes to his disciples upon this subject, when even in his Epistle to Timothy he has said, "Keep thyself pure." (1 Tim. v. 22) Also in his second Epistle to the Corinthians he has said, "In much patience, in fastings, by pureness." (2 Cor. vi. 5, 6) And one may find this in many places, both in this Epistle to the Romans, and everywhere, and in all his Epistles. For in truth this is an evil pernicious to all. And as a swine full charged with mire, wherever he enters, fills all places with his ill odor, and chokes the senses with dung, so too does fornication; it is an evil not easy to be washed away. But when some even who have wives practice this, how excessive is the outrage! "For this," he says, "is the will of God, even your sanctification, that ye abstain from all fornication." For there are many forms of disorderly conduct. The pleasures of wantonness are of many kinds and various, it were not tolerable to mention them. But having said "from all fornication," he leaves it to those who know them.

1 Thessalonians 4:4-5 — Homily on 1 Thessalonians 5

"That each one of you know how to possess himself of his own vessel in sanctification and honor, not in the passion of lust, even as the Gentiles which know not God." He says, "That each one of you know how to possess himself of his own vessel." It is, then, a matter to be learnt, and that diligently, not to be wanton. But we possess our vessel, when it is pure; when it is impure, sin possesses it. And reasonably. For it does not do the things which we wish, but what sin commands. "Not in the passion of lust," he says. Here he shows also the manner, according to which one ought to be temperate; that we should cut off the passions of lust. For luxury, and wealth, and idleness, and sloth, and ease, and all such things, lead us on to irregular lust. "Even as the Gentiles," he says, "which know not God." For such are they who do not expect that they shall suffer punishment.

1 Thessalonians 4:6 — Homily on 1 Thessalonians 5

"That no man transgress, and wrong his brother in the matter." He has well said, "that no man transgress." To each man God has assigned a wife, he has set bounds to nature, that intercourse with one only: therefore intercourse with another is transgression, and the taking of more than belongs to one, and robbery; or rather it is more cruel than any robbery; for we grieve not so much, when our riches are carried off, as when marriage is invaded. Dost thou call him brother, and wrongest him, and that in things which are unlawful? Here he speaks concerning adultery, but above also concerning "all fornication." For since he was about to say, "That no man transgress and wrong his brother," Do not think, he says, that I say this only in the case of brethren; you must not have the wives of others at all, nor even women that have no husbands, and that are common. You must abstain from "all fornication"; "Because," he says, "the Lord is an avenger in all these things." He exhorted them first, he shamed them, saying, "even as the Gentiles." Then from reasonings he showed the impropriety of defrauding a brother. Afterwards he adds the principal thing; "Because," he says, "the Lord is an avenger in all these things, as also we forewarned you and testified." For we do not these things without being punished, neither do we enjoy so much pleasure, as we undergo punishment.

1 Thessalonians 4:7 — Homily on 1 Thessalonians 5

"For God called us not for uncleanness, but in sanctification." Because he had said "his brother," and had also added, that God is the avenger, showing that even if an unbeliever has suffered this, he who has done it shall suffer punishment, he says, it is not as avenging him that He punishes thee, but because thou hast insulted Himself. He Himself called thee, thou hast insulted Him who called thee.

1 Thessalonians 4:8 — Homily on 1 Thessalonians 5

"Therefore he that rejecteth, rejecteth not man, but God, who giveth His Holy Spirit unto you." So that even if thou shouldest defile the Empress, he says, or even thine own handmaid, that hath a husband, the crime is the same. Why? Because He avenges not the persons that are injured, but Himself. For thou art equally defiled, thou hast equally insulted God; for both the one and the other is adultery, as both the one and the other is marriage. And though thou shouldest not commit adultery, but fornication, though the harlot has no husband, yet nevertheless God avenges, for He avenges Himself. For thou dost this act, not despising the man, so much as God. And it is manifest from this, that thou doest it concealing it from man, but thou pretendest that God doth not see thee. For tell me, if one who was thought worthy of the purple, and of infinite honor from the king (Emperor), and was commanded to live suitably to the honor, should go and defile himself with any woman; whom has he insulted? her, or the king who gave him all? She indeed is insulted too, but not equally.

1 Thessalonians 4:8 — Homily on Ephesians 14

"And grieve not," he adds, "the Holy Spirit of God." A matter this more terrible and startling, as he also says in the Epistle to the Thessalonians; for there too he uses an expression of this sort. "He that rejecteth, rejecteth not man, but God." So also here. If thou utter a reproachful word, if thou strike thy brother, thou art not striking him, thou art "grieving the Holy Spirit." And then is added further the benefit bestowed, in order to heighten the rebuke.

1 Thessalonians 4:9-10 — Homily on 1 Thessalonians 6

"But concerning love of the brethren we have no need to write unto you: for ye yourselves are taught of God to love one another; for indeed ye do it toward all the brethren, and those which are in all Macedonia." Why then having discoursed with them earnestly concerning chastity, and being about to discourse about the duty of working, and about the not sorrowing for the departed, does he introduce that which was the principal of all good things, love, as if he were passing it over, saying, "We have no need to write to you"? This also is from his great wisdom, and belongs to spiritual instruction. For here he shows two things. First, that the thing is so necessary, as not to require instruction. For things that are very important are manifest to all. And secondly, by saying this he makes them more ashamed than if he had admonished them. For he who thinks that they have behaved aright, and therefore does not admonish them, even if they had not behaved aright, would the sooner lead them to it. And observe, he does not speak of love towards all, but of that towards the brethren. "We have no need to write unto you." He ought then to have been silent, and to say nothing, if there was no need. But now by saying there is no need, he has done a greater thing, than if he had said it. "For ye yourselves are taught of God." And see with how high a praise he has made God their Teacher in this matter. Ye need not, he says, to learn from man. Which also the prophet says, "and they shall all be taught of God." (Isa. liv. 13) "For ye yourselves," he says, "are taught of God to love one another. For indeed ye do it toward all the brethren, and those which are in all Macedonia"; and toward all the others, he means. These words are very encouraging to make them do so. And I do not merely say, that ye are taught of God, but I know it from the things which you do. And in this respect he bore many testimonies to them.

1 Thessalonians 4:11-12 — Homily on 1 Thessalonians 6

"But we exhort you, brethren, that ye abound more and more, and study to be quiet, and to do your own business, and to work with your hands, even as we charged you: that ye may walk honestly toward them that are without, and may have need of nothing." He shows of how many evils idleness is the cause, and of how many benefits industry. And this he makes manifest from things which happen among us, as he often does, and that wisely. For by these things the majority are led on more than by spiritual things. For it is a mark of love to our neighbors not to receive from them, but to impart to them. And observe. Being about to exhort and admonish, he places in the middle their good conduct, both that they may recover even from the preceding admonition, and from the threat, when he said, "He therefore that rejecteth, rejecteth not man, but God," and that they may not be restive at this. And this is the effect of working, that one does not receive of others, nor live idly, but by working imparts to others. For it is said, "It is more blessed to give than to receive." (Acts xx. 35) "And to work," he says, "with your hands." Where are those, who look out for work that is spiritual? Seest thou how he takes from them every excuse, saying, "with your hands"? But does one practice fasting with his hands? or watchings all night? or lyings on the ground? This no one can say. But he is speaking of spiritual work. For it is truly spiritual, that one should by working impart to others, and there is nothing equal to this. "That ye may walk," he says, "becomingly." Seest thou whence he touches them? He has not said, that ye may not be shamed by begging. But he has indeed insinuated the same, yet he puts it in a milder way, so as both to strike and not to do this severely. For if those who are among us are offended at these things, much more those who are without, finding numberless accusations and handles, when they see a man who is in good health and able to support himself, begging and asking help of others.

1 Thessalonians 4:13 — Homily on 1 Thessalonians 6

"But we would not have you ignorant, brethren, concerning them that are asleep; that ye sorrow not, even as the rest, which have no hope." Here he proceeds now to start his discourse concerning the Resurrection. And why? Had he not discoursed with them upon that point? Yes, but here he glances at some further mystery. What then is this? "That we that are alive," he says, "that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep." The discourse then of the Resurrection was sufficient to comfort him that was grieving. But that which is now said is sufficient also to make the Resurrection eminently worthy of credit. But first let us speak of what precedes, "But we would not have you ignorant, brethren, concerning them that are asleep; that ye sorrow not, even as the rest, which have no hope." See how here also he treats them mildly. He does not say, "Are ye so without understanding?" as he said to the Corinthians, "foolish"? that, knowing there is a resurrection, ye so sorrow, as those who do not believe; but he speaks very mildly, showing respect to their other virtues. And he has not said "concerning the dead," but "them that are asleep," even at the beginning suggesting consolation to them. "That ye sorrow not," he says, "even as the rest, which have no hope." Therefore to afflict yourselves for the departed is to act like those who have no hope. And they justly. For a soul that knows nothing of the Resurrection, but thinks that this death is death, naturally afflicts itself, and bewails and mourns intolerably as for lost ones. But thou, who expectest a resurrection, on what account dost thou lament? To lament then is the part of those who have no hope. Hear this, ye women, as many of you as are fond of wailing, as many as at times of mourning take the sorrow impatiently, that ye act the part of heathens. But if to grieve for the departed is the part of heathens, then tell me whose part it is to beat one's self, and tear the cheeks? On what account do you lament, if you believe that he will rise again, that he has not perished, that the matter is but a slumber and a sleep?

1 Thessalonians 4:14 — Homily on 1 Thessalonians 7

"For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with Him." Where are they who deny the Flesh? For if He did not assume Flesh, neither did He die. If He did not die, neither did He rise again. How then does he exhort us from these things to faith? Was he not then according to them a trifler and a deceiver? For if to die proceeds from sin, and Christ did not sin, how does he now encourage us? And now, concerning whom does he say, O men, for whom do ye mourn? For whom do ye sorrow? for sinners, or simply for those who die? And why does he say, "Even as the rest, which have no hope"? For whom do the rest mourn? so that to them all these things are vapid? "The firstborn from the dead" (Col. i. 18), he says, the first-fruits. Therefore there must also be others left. And see how here he introduces nothing from reasonings, because they were docile. For in writing to the Corinthians, he started many things also from reasonings, and then he added, "Thou fool, that which thou sowest is not quickened." (1 Cor. xv. 36) For this is more authoritative, but it is when he converses with the believer. But with him who is without, what authority would this have? "Even so," he says, "them also that are fallen asleep in Jesus will God bring with Him." Again, "fallen asleep": he nowhere says, the dead. But with respect to Christ, his words are, "He died," because there followed mention of the Resurrection, but here "them that are fallen asleep." How "through Jesus"? Either that they fell asleep through Jesus, or that through Jesus will He bring them. The phrase "that fell asleep through Jesus" means the faithful.

1 Thessalonians 4:14-15 — Homily on 2 Corinthians 1

And sayest thou, How is it possible for one that is man not to mourn?… Say not then, "He is perished and shall no more be;" for these be the words of unbelievers; but say, "He sleepeth and will rise again," "He is gone a journey and will return with the King." Who sayeth this? He that hath Christ speaking in him. "For," saith he, "if we believe that Jesus died and rose again" and revived, "even so them also which sleep in Jesus will God bring with Him." If then thou seek thy son, there seek him where the King is, where is the army of the Angels; not in the grave; not in the earth; lest whilst he is so highly exalted, thyself remain grovelling on the ground.

1 Thessalonians 4:15 — Homily on 1 Thessalonians 7

"For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep." Speaking concerning the faithful, and them "which are fallen asleep in Christ" (1 Cor. xv. 18); and again, "the dead shall rise in Christ." Since his discourse is not concerning the Resurrection only, but both concerning the Resurrection and concerning the honor in glory; all then shall partake of a Resurrection, he says, but not all shall be in glory, only those in Christ. Since therefore he wishes to comfort them, he comforts them not with this only, but also with the abundant honor, and with its speedy arrival, since they knew that. For in proof that he wishes to comfort them with the honor, as he goes on, he says, "And we shall be ever with the Lord": and "we shall be caught up in the clouds." But how do the faithful fall asleep in Jesus? It means having Christ within themselves. But the expression, "He shall bring with Him," shows that they are brought from many places. "This." Something strange he was about to tell them. On this account he also adds what makes it worthy of credit; "From the word of the Lord," he says, that is, we speak not of ourselves, but having learnt from Christ, "That we that are alive, that are left unto the coming of the Lord, shall in nowise precede them that are fallen asleep." Which also he says in his Epistle to the Corinthians; "In a moment, in the twinkling of an eye." (1 Cor. xv. 52) Here he gives a credibility to the Resurrection by the manner also in which it will occur. For because the matter seems to be difficult he says that as it is easy for the living to be taken up, so also for the departed. But in saying "we," he does not speak of himself, for he was not about to remain until the Resurrection, but he speaks of the faithful. On this account he has added, "We that are left unto the coming of the Lord shall in nowise precede them that are fallen asleep." As if he had said, Think not that there is any difficulty. It is God that does it. They who are then alive shall not anticipate those who are dissolved, who are rotted, who have been dead ten thousand years. But as it is easy to bring those who are entire, so is it also those who are dissolved.

1 Thessalonians 4:16-17 — Homily on 1 Thessalonians 8

"For the Lord Himself shall descend from heaven, with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first: then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord." But wherefore with the trumpet? For we see this on Mount Sinai too, and Angels there also. But what means the voice of the Archangel? As he said in the parable of the Virgins, Arise! "The Bridegroom cometh." (From Matt. xxv. 6) Either it means this, or that as in the case of a king, so also shall it then be, Angels ministering at the Resurrection. For He says, let the dead rise, and the work is done, the Angels not having power to do this, but His word. As if upon a king's commanding and saying it, those who were shut up should go forth, and the servants should lead them out, yet they do this not from their own power, but from that Voice. This also Christ says in another place: "He shall send forth his Angels with a great trumpet, and they shall gather together his Elect from the four winds, from one end of heaven to the other." (Matt. xxiv. 31) And everywhere you see the Angels running to and fro. The Archangel therefore I think is he, who is set over those who are sent forth, and who shouts thus: "Make all men ready, for the Judge is at hand." And what is "at the last trumpet"? Here he implies that there are many trumpets, and that at the last the Judge descends. If He is about to descend, on what account shall we be caught up? For the sake of honor. For when a king drives into a city, those who are in honor go out to meet him; but the condemned await the judge within. And upon the coming of an affectionate father, his children indeed, and those who are worthy to be his children, are taken out in a chariot, that they may see and kiss him; but those of the domestics who have offended remain within. We are carried upon the chariot of our Father. For He received Him up in the clouds, and "we shall be caught up in the clouds." (Acts i. 9) Seest thou how great is the honor? and as He descends, we go forth to meet Him, and, what is more blessed than all, so we shall be with Him. But as to the saying, that they are gathered together; they arise indeed everywhere, but are gathered together by the Angels. The former therefore is the work of the power of God commanding the earth to give up its deposit, and there is no one who ministers in it, as He then called Lazarus, "Lazarus, come forth" (John xi. 43); but the gathering is the work of ministers. But if Angels gather them together, and run to and fro, how are they caught up here? They are caught up after the descent, after that they are gathered together.

1 Thessalonians 4:18 — Homily on 1 Thessalonians 8

"Wherefore comfort one another with these words." If He is about to descend, on what account shall we be caught up? For the sake of honor. For when a king drives into a city, those who are in honor go out to meet him; but the condemned await the judge within. And upon the coming of an affectionate father, his children indeed, and those who are worthy to be his children, are taken out in a chariot, that they may see and kiss him; but those of the domestics who have offended remain within. We are carried upon the chariot of our Father. For He received Him up in the clouds, and "we shall be caught up in the clouds." (Acts i. 9) Seest thou how great is the honor? and as He descends, we go forth to meet Him, and, what is more blessed than all, so we shall be with Him. "Who shall speak of the mightinesses of the Lord, and make all His praises to be heard?" (Ps. cvi. 2, Sept) How many blessings has He vouchsafed to the human race! Those who are dead are raised first, and thus the meeting takes place together. Abel who died before all shall then meet Him together with those who are alive. So that they in this respect will have no advantage, but he who is corrupted, and has been so many years in the earth, shall meet Him with them, and so all the others. For if they awaited us, that we might be crowned, as elsewhere he says in an Epistle, "God having provided some better thing concerning us, that apart from us they should not be made perfect" (Heb. xi. 40), much more shall we also await them; or rather, they indeed awaited, but we not at all. For the Resurrection takes place "in a moment, in the twinkling of an eye."

1 Thessalonians 5:1-2 — Homily on 1 Thessalonians 9

"But concerning the times and the seasons, brethren, ye have no need that aught be written unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night." Nothing, as it seems, is so curious, and so fondly prone to pry into things obscure and concealed, as the nature of men. And this is wont to happen to it, when the mind is unsettled and in an imperfect state. Why has he not said that no one knows? why has he not said, that it is not revealed, instead of saying, "Ye have no need that aught be written unto you"? Because in that case he would have grieved them more, but by speaking thus he comforted them. For by the expression, "Ye have no need," as if it were both superfluous, and inexpedient, he suffers them not to enquire. For tell me, what would be the advantage? Let us suppose that the end would be after twenty or thirty or a hundred years, what is this to us? Is not the end of his own life the consummation to every individual? Why art thou curious, and travailest about the general end? But the case is the same with us in this, as in other things. For this reason Christ did not tell it, because it was not expedient. Hear Paul saying, "For yourselves know perfectly that the day of the Lord so cometh as a thief in the night." Not the general day only, but that of every individual. For the one resembles the other, is also akin to it. For what the one does collectively, that the other does partially. For the period of consummation took its beginning from Adam, and then is the end of the consummation; since even now one would not err in calling it a consummation.

1 Thessalonians 5:2 — THE SECOND HOMILY CONCERNING THE POWER OF DEMONS 2

Do not place your confidence in your youth, nor think that you have a very fixed term of life, "For the day of the Lord comes as a thief in the night." On this account he has made our end invisible, so that we might demonstrate clearly our diligence and forethought. Do you not see men taken away prematurely day after day? On this account a certain one admonishes, "don't delay in turning to the Lord, and don't put things off from day to day," lest at any time, while you delay, you are destroyed. Let the old man keep this admonition; let the young man heed this advice. Indeed, are you in insecurity, and are you rich, and do you abound in wealth, and does no affliction happen to you? Still hear what Paul says: "when they say peace and safety, then sudden destruction comes upon them." Affairs change often. We are not masters of our end. Let us be masters of virtue. Our Master Christ is loving.

1 Thessalonians 5:3 — Homily on 1 Thessalonians 9

"When they are saying peace and safety, then sudden destruction cometh upon them, as travail upon a woman with child; and they shall in nowise escape." Here he has glanced at something which he has also said in his second Epistle. For since they indeed were in affliction, but they that warred on them at ease and in luxury, and then while he comforted them in their present sufferings by this mention of the Resurrection, the others insulted them with arguments taken from their forefathers, and said, When will it happen? But it may be worth while to ask, If Antichrist comes, and Elias comes, how is it "when they say Peace and safety," that then a sudden destruction comes upon them? For these things do not permit the day to come upon them unawares, being signs of its coming. But he does not mean this to be the time of Antichrist, and the whole day, because that will be a sign of the coming of Christ, but Himself will not have a sign, but will come suddenly and unexpectedly. For travail, indeed, you say, does not come upon the pregnant woman unexpectedly: for she knows that after nine months the birth will take place. And yet it is very uncertain. For some bring forth at the seventh month, and others at the ninth. And at any rate the day and the hour is uncertain. With respect to this therefore, Paul speaks thus. And the image is exact. For there are not many sure signs of travail; many indeed have brought forth in the high roads, or when out of their houses and abroad, not foreseeing it. And he has not only glanced here at the uncertainty, but also at the bitterness of the pain.

1 Thessalonians 5:3 — HOMILIES ON MATTHEW 77.2

And that thou mayest learn by another thing also, that the silence is not a mark of ignorance on His part, see, together with what we have mentioned, how He sets forth another sign also. "But as in the days of Noe they were eating and drinking, marrying and giving in marriage, until the day that the flood came, and took all away; so shall also the coming of the Son of Man be." And these things He spake, showing that He should come on a sudden, and unexpectedly, and when the more part were living luxuriously. For Paul too saith this, writing on this wise, "When they shall speak of peace and safety, then sudden destruction cometh upon them;" and to show how unexpected, He said, "as travail upon a woman with child."

1 Thessalonians 5:4 — Homily on 1 Thessalonians 9

"But ye, brethren, are not in darkness, that that day should overtake you as a thief." Here he speaks of a life that is dark and impure. For it is just as corrupt and wicked men do all things as in the night, escaping the notice of all, and inclosing themselves in darkness. For tell me, does not the adulterer watch for the evening, and the thief for the night? Does not the violator of the tombs carry on all his trade in the night? What then? Does it not overtake them as a thief? Does it not come upon them also uncertainly, but do they know it beforehand? How then does he say, "Ye have no need that aught be written unto you"? He speaks here not with respect to the uncertainty, but with respect to the calamity, that is, it will not come as an evil to them. For it will come uncertainly indeed even to them, but it will involve them in no trouble. "That that Day," he says, "may not overtake you as a thief." For in the case of those who are watching and who are in the light, if there should be any entry of a robber, it can do them no harm: so also it is with those who live well. But those who are sleeping he will strip of everything, and go off; that is, those who are trusting in the things of this life.

1 Thessalonians 5:5 — Homily on 1 Thessalonians 9

"For ye are all sons of light, and sons of the day." And how is it possible to be "sons of the day"? Just as it is said, "sons of destruction" and "sons of hell." Wherefore Christ also said to the Pharisees, "Woe unto you-for ye compass sea and land to make one proselyte, and when he is become so, ye make him a son of hell." (Matt. xxiii. 15.) And again Paul said, "For which things' sake cometh the wrath of God upon the sons of disobedience." (Col. iii. 6.) That is, those who do the works of hell and the works of disobedience. So also sons of God are those who do things pleasing to God; so also sons of day and sons of light, those who do the works of light. "And we are not of the night nor of darkness."

1 Thessalonians 5:6-7 — Homily on 1 Thessalonians 9

"So then let us not sleep, as do also the rest, but let us watch and be sober. For they that sleep sleep in the night; and they that be drunken are drunken in the night." Here he shows, that to be in the day depends on ourselves. For here indeed, in the case of the present day and night, it does not depend on ourselves. But night comes even against our will, and sleep overtakes us when we do not wish it. But with respect to that night and that sleep, it is not so, but it is in our power always to have it day, it is in our power always to watch. For to shut the eyes of the soul, and to bring on the sleep of wickedness, is not of nature, but of our own choice. "But let us watch," he says, "and be sober." For it is possible to sleep while awake, by doing nothing good. Wherefore he has added, "and be sober." For even by day, if any one watches, but is not sober, he will fall into numberless dangers, so that sobriety is the intensity of watchfulness. The drunkenness he here speaks of is not that from wine only, but that also which comes of all vices. For riches and the desire of wealth is a drunkenness of the soul, and so carnal lust; and every sin you can name is a drunkenness of the soul.

1 Thessalonians 5:6 — ON THE INCOMPREHENSIBLE NATURE OF GOD 5.6

So that you may know that the prayers which are uttered in time of affliction would have the best chance of being heard, hear what the prophet says, "In my affliction I cried to the Lord, and he listened to me." Therefore, let us stir up our conscience to fervor, let us afflict our soul with the memory of our sins, not so that it is crushed with anxiety but so that we may make it ready to be heard, so that we make it live in sobriety and watchfulness and ready to attain heaven itself. Nothing puts carelessness and negligence to flight the way grief and affliction do. They bring together our thoughts from every side and make our mind turn back to ponder itself. The man who prays in this way, in his affliction, after many a prayer, can bring joy into his own soul.

1 Thessalonians 5:8 — Homily on 1 Thessalonians 9

"But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet the hope of salvation." But it is not sufficient to watch and be sober, we must also be armed. For if a man watch and is sober, but has not arms, the robbers soon dispatch him. "Putting on the breastplate of faith and love," he says. He has shown what it is to watch and be sober, to have "the breastplate of faith and love." Not a common faith, he says, but as nothing can soon pierce through a breastplate, but it is a safe wall to the breast; so do thou also, he says, surround thy soul with faith and love, and none of the fiery darts of the devil can ever be fixed in it. For where the power of the soul is preoccupied with the armor of love, all the devices of those who plot against it are vain and ineffectual. "And for a helmet the hope of salvation." For as the helmet guards the vital part in us, surrounding the head and covering it on every side, so also this hope does not suffer the reason to falter, but sets it upright as the head, not permitting anything from without to fall upon it. And whilst nothing falls on it, neither does it slip of itself. For it is not possible that one who is fortified with such arms as these, should ever fall. For "now abideth faith, hope, love." (1 Cor. xiii. 13)

1 Thessalonians 5:9 — Homily on 1 Thessalonians 9

"For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us." Thus God has not inclined to this, that He might destroy us, but that He might save us. And whence is it manifest that this is His will? He has given His own Son for us. So does He desire that we should be saved, that He has given His Son, and not merely given, but given Him to death. From these considerations hope is produced. For do not despair of thyself, O man, in going to God, who has not spared even His Son for thee. Faint not at present evils. He who gave His Only-Begotten, that He might save thee and deliver thee from hell, what will He spare henceforth for thy salvation? So that thou oughtest to hope for all things kind. For neither should we fear, if we were going to a judge who was about to judge us, and who had shown so much love for us, as to have sacrificed his son. Let us hope therefore for kind and great things, for we have received the principal thing; let us believe, for we have seen an example; let us love, for it is the extreme of madness for one not to love who has been so treated.

1 Thessalonians 5:10-11 — Homily on 1 Thessalonians 9

"That, whether we wake or sleep, we should live together with Him. Wherefore exhort one another, and build each other up, even as also ye do." And again, "whether we wake or sleep"; by sleep there he means one thing, and here another. For here, "whether we sleep" signifies the death of the body; that is, fear not dangers; though we should die, we shall live. Do not despair because thou art in danger. Thou hast a strong security. He would not have given His Son if He had not been inflamed by vehement love for us. So that, though thou shouldest die, thou wilt live; for He Himself also died. Therefore whether we die, or whether we live, we shall live with Him. This is a matter of indifference: it is no concern of mine, whether I live or die; for we shall live with Him.

1 Thessalonians 5:11 — HOMILIES ON GENESIS 8.4-5

You see, I wish and pray that you would all hold fast to right order as teachers, that you would not simply be listeners to what is said by us but also transmit it to others, casting your net for those still in error so as to bring them to the way of truth—as Paul says, "Edify one another," and "With fear and trembling work out your own salvation." In this way we will have the satisfaction of seeing the church grow in strength, and you will enjoy more abundant favor from above through the great care you show for your members. God, you know, does not wish Christians to be concerned only for themselves but also to edify others, not simply through their teaching but also through their behavior and the way they live. After all, nothing is such an attraction to the way of truth as an upright life—in other words, people pay less attention to what we say than to what we do.

1 Thessalonians 5:11 — Homily on Hebrews 30

Dost thou see how everywhere he puts the common salvation into the hands of each individual? "Exhorting one another daily" (he says) "while it is called To-day." Do not then cast all [the burden] on your teachers; do not [cast] all upon them who have the rule over you: ye also (he means) are able to edify one another. Which also he said in writing to the Thessalonians, "Edify one another, even as also ye do." And again, "Comfort one another with these words." This we also now exhort you.… If ye be willing, ye will have more success with each other than we can have. For ye both are with one another for a longer time, and ye know more than we of each other's affairs, and ye are not ignorant of each other's failings, and ye have more freedom of speech, and love, and intimacy; and these are no small [advantages] for teaching, but great and opportune introductions for it: ye will be more able than we both to reprove and to exhort. And not this only, but because I am but one, whereas ye are many; and ye will be able, however many, to be teachers.

1 Thessalonians 5:12-13 — Homily on 1 Thessalonians 10

"But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love for their work's sake. Be at peace among yourselves." For Christ indeed has subjected them with so strict a necessity, that He says, "The Scribes and the Pharisees sit on Moses' seat. All things therefore whatsoever they bid you, these do and observe: but do not ye after their works." (Matt. xxiii. 2, 3) And since he had said, "build each other up," lest they should think that he raised them to the rank of teachers, he has added, See, however, that I gave leave to you also to edify one another, for it is not possible for a teacher to say everything. "Them that labor among you," he says, "and are over you in the Lord, and admonish you." And how, he says, is it not absurd? If a man stand up for thee before a man, thou doest anything, thou confessest thyself much indebted; but he stands up for thee before God, and thou dost not own the favor. And how does he stand up for me? thou sayest. Because he prays for thee, because he ministers to thee the spiritual gift that is by Baptism, he visits, he advises and admonishes thee, he comes at midnight if thou callest for him; he is nothing else than the constant subject of thy mouth, and he bears thy injurious speeches. What necessity had he? Has he done well or ill? Thou indeed hast a wife, and livest luxuriously, and choosest a life of commerce. But from this the Priest has hindered himself by his occupation; his life is no other than to be employed about the Church. "And to esteem them," he says, "exceeding highly in love for their work's sake; be at peace with them." Seest thou how well he is aware that unpleasant feelings arise? He does not merely say "love," but "very highly," as children love their fathers. For through them ye were begotten by that eternal generation: through them you have obtained the kingdom: through their hands all things are done, through them the gates of heaven are opened to you.

1 Thessalonians 5:14 — Homily on 1 Thessalonians 10

"And we exhort you, brethren, admonish the disorderly, encourage the faint-hearted, support the weak, be long suffering toward all." Here he addresses those who have rule. Admonish, he says, "the disorderly," not of imperiousness, he says, nor of self-will rebuke them, but with admonition. "Encourage the fainthearted, support the weak, be longsuffering toward all." For he who is rebuked with harshness, despairing of himself, becomes more bold in contempt. On this account it is necessary by admonition to render the medicine sweet. But who are the disorderly? All those who do what is contrary to the will of God. For this order of the Church is more harmonious than the order of an army; so that the reviler is disorderly, the drunkard is disorderly, and the covetous, and all who sin; for they walk not orderly in their rank, but out of the line, wherefore also they are overthrown. But there is also another kind of evils, not such as this indeed, but itself also a vice, little mindedness. For this is destructive equally with sloth. He who cannot bear an insult is feeble-minded. He who cannot endure trial is feeble-minded. This is he who is sown upon the rock. There is also another sort, that of weakness. "Support the weak," he says; now weakness occurs in regard to faith. But observe how he does not permit them to be despised. And elsewhere also in his Epistles he says, "Them that are weak in the faith receive ye." (Rom. xiv. 1) For in our bodies too we do not suffer the weak member to perish. "Be longsuffering toward all," he says. Even toward the disorderly? Yes, certainly. For there is no medicine equal to this, especially for the teacher, none so suitable to those who are under rule. It can quite shame and put out of countenance him that is fiercer and more shameless than all men.

1 Thessalonians 5:14 — Homily on 1 Corinthians 33

But if we are to hate ungodly and lawless men, we shall go on to hate also sinners; and thus in regular process thou wilt be broken off from the most even of thy brethren, or rather from all: for there is not one, no, not one, without sin. For if it be our duty to hate the enemies of God, one must not hate the ungodly only, but also sinners: and thus we shall be worse than wild beasts, shunning all, and puffed up with pride; even as that Pharisee. But not thus did Paul command us, but how? "Admonish the disorderly, encourage the faint-hearted, support the weak, be long suffering toward all."

1 Thessalonians 5:15 — Homily on 1 Thessalonians 10

"See that none render unto any one evil for evil; but alway follow after that which is good, one toward another, and toward all." If we ought not to render evil for evil, much less evil for good; much less, when evil has not been previously done, to render evil. Such an one, you say, is a bad man, and has aggrieved me, and done me much injury. Do you wish to revenge yourself upon him? Do not retaliate. Leave him unpunished. Well, is this the stopping-place? By no means; "But alway follow after that which is good, one toward another, and toward all." This is the higher philosophy, not only not to requite evil with evil, but to render good for evil. For this is truly revenge that brings harm to him and advantage to thyself, or rather great advantage even to him, if he will. And that thou mayest not think that this is said with respect to the faithful, therefore he has said, "both one toward another and toward all."

1 Thessalonians 5:16 — Homily on 1 Thessalonians 10

"Rejoice alway." This is said with respect to the temptations that bring in affliction. Hear ye, as many as have fallen into poverty, or into distressing circumstances. For from these joy is engendered. For when we possess such a soul that we take revenge on no one, but do good to all, whence, tell me, will the sting of grief be able to enter into us? For he who so rejoices in suffering evil, as to requite even with benefits him that has done him evil, whence can he afterwards suffer grief? And how, you say, is this possible? It is possible, if we will. Then also he shows the way.

1 Thessalonians 5:17-18 — Homily on 1 Thessalonians 10

"Pray without ceasing; In every thing giving thanks: for this is the will of God." Always to give thanks, this is a mark of a philosophic soul. Hast thou suffered any evil? But if thou wilt, it is no evil. Give thanks to God, and the evil is changed into good. Say thou also as Job said, "Blessed be the name of the Lord for ever." (Job i. 21) For tell me, what such great thing hast thou suffered? Has disease befallen thee? Yet it is nothing strange. For our body is mortal, and liable to suffer. Has a want of possessions overtaken thee? But these also are things to be acquired, and again to be lost, and that abide here. But is it plots and false accusations of enemies? But it is not we that are injured by these, but they who are the authors of them. "For the soul," he says, "that sinneth, itself shall also die." (Ezek. xviii. 4) And he has not sinned who suffers the evil, but he who has done the evil.

1 Thessalonians 5:18 — HOMILIES ON THE STATUES 17.1

Most opportunely have we all this day sung together, "Blessed be the Lord God of Israel, who only doeth wondrous things." For marvellous, and beyond all expectation, are the things which have happened. A whole city, and so great a population, when just about to be overwhelmed—to sink under the waves, and to be utterly and instantly destroyed—He hath entirely rescued from shipwreck in a single moment of time! Let us give thanks then, not only that God hath calmed the tempest, but that He suffered it to take place; not only that He rescued us from shipwreck, but that He allowed us to fall into such distress; and such an extreme peril to hang over us. Thus also Paul bids us "in every thing give thanks." But when he says, "In every thing give thanks," he means not only in our deliverance from evils, but also at the time when we suffer those evils. "For all things work together for good to them that love God." Let us be thankful to Him for this deliverance from trials; and let us never forget them.

1 Thessalonians 5:19 — HOMILIES ON SECOND TIMOTHY 1

For it requires much zeal to stir up the gift of God. As fire requires fuel, so grace requires our alacrity, that it may be ever fervent. "I put thee in remembrance that thou stir up the gift of God, that is in thee by the putting on of my hands," that is, the grace of the Spirit, which thou hast received, for presiding over the Church, for the working of miracles, and for every service. For this grace it is in our power to kindle or to extinguish; wherefore he elsewhere says, "Quench not the Spirit." For by sloth and carelessness it is quenched, and by watchfulness and diligence it is kept alive. For it is in thee indeed, but do thou render it more vehement, that is, fill it with confidence, with joy and delight.

1 Thessalonians 5:19 — Homily on 1 Thessalonians 11

A thick mist, a darkness and cloud is spread over all the earth. And, showing this, the Apostle said, "For we were once darkness." (Eph. v. 8) And again, "Ye, brethren, are not in darkness, that that day should overtake you as a thief." Since therefore there is, so to speak, a moonless night, and we walk in that night, God hath given us a bright lamp, having kindled in our souls the grace of the Holy Spirit. But some who have received this light have rendered it more bright and shining, as, for instance, Paul and Peter, and all those Saints; while others have even extinguished it, as the five virgins, as those who have "made shipwreck concerning the faith," as the fornicator of Corinth, as the Galatians who were perverted. On this account Paul says, "Quench not the Spirit," that is, the gift of grace, for it is his custom so to call the gift of the Spirit. But this an impure life extinguishes. For as any one, who has sprinkled both water and dust upon the light of our lamp, extinguishes it, and if he does not this, but only takes out the oil-so it is also with the gift of grace. For if you have cast over it earthly things, and the cares of fluctuating matters, you have quenched the Spirit. And if you have done none of these things, but a temptation coming from some other quarter has vehemently assailed it, as some wind, and if the light be not strong, and it has not much oil, or you have not closed the opening, or have not shut the door, all is undone.

1 Thessalonians 5:20-22 — Homily on 1 Thessalonians 11

But there is also another explanation. There were among them many indeed who prophesied truly, but some prophesied falsely. For the devil, of his vile craft, wished through this gift of grace to subvert everything pertaining to the Church. For since both the demon and the Spirit prophesied concerning the future, the one indeed uttering falsehood, and the other truth, and it was not possible from any quarter to receive a proof of one or the other, He gave also the "discernings of spirits." Since therefore then also among the Thessalonians many were prophesying, glancing at whom he says, "Neither by word, nor by epistle, as from us, as that the day of the Lord is now present" (2 Thess. ii. 2), he says this here. Seest thou that this is what he means by, "Prove all things"? Because he had said, "Despise not prophesyings," lest they should think that he opened the pulpit to all, he says, "Prove all things," that is, such as are really prophecies; "and hold fast that which is good. Abstain from every form of evil"; not from this or that, but from all; that you may by proof distinguish both the true things and the false, and abstain from the latter, and hold fast the former. For thus both the hatred of the one will be vehement and the love of the other arises, when we do all things not carelessly, nor without examination, but with careful investigation.

1 Thessalonians 5:23 — Homily on 1 Thessalonians 11

"And the God of peace Himself sanctify you wholly; and may your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ." Observe the affection of the Teacher. After the admonition he adds a prayer; not only that, but even introduces it in his letter. For we need both counsel and prayer. "Sanctify you wholly," he says, and may "your spirit and soul and body be preserved entire, without blame at the coming of our Lord Jesus Christ." What does he here call the spirit? The gift of grace. For if we depart hence having our lamps bright, we shall enter into the bridechamber. But if they are quenched, it will not be so. For this reason he says "your spirit." For if that remains pure, the other remains also. "And soul and body," he says. For neither the one nor the other then admits anything evil.

1 Thessalonians 5:24 — Homily on 1 Thessalonians 11

"Faithful is He that calleth you, who will also do it." Observe his humility. For, because he had prayed, Think not, he says, that this happens from my prayers, but from the purpose, with which He called you. For if He called you to salvation, and He is true, He will certainly save you, in that He wills it.

1 Thessalonians 5:25 — Homily on 1 Thessalonians 11

"Brethren, pray for us also." Strange! what humility is here! But he indeed said this for the sake of humility, but we, not from humility, but for the sake of great benefit, and wishing to gain some great profit from you, say, "Pray for us also." For although you do not receive any great or wonderful benefit from us, do it nevertheless for the sake of the honor and the title itself. Some one has had children, and even if they had not been benefited by him, nevertheless, because he has been their father, he perhaps sets this before them, saying, "For one day I have not been called father by thee." On this account we too say, "Pray for us also." I am not merely saying this, but really desiring your prayers. For if I have become responsible for this presidency over you all, and shall have to render an account, much more ought I to have the benefit of your prayers. On your account my responsibilities are greater, therefore the help also from you should be greater.

1 Thessalonians 5:26 — Homily on 1 Thessalonians 11

"Salute all the brethren with a holy kiss." Oh! what fervor! Oh! what mad passion is here! Because being absent he could not greet them with the kiss, he greets them through others, as when we say, Kiss him for me. So also do ye yourselves retain the fire of love. For it does not admit of distances, but even through long intervening ways it extends itself, and is everywhere present.

1 Thessalonians 5:27 — Homily on 1 Thessalonians 11

"I adjure you by the Lord that this Epistle be read unto all the holy brethren." And this command is rather from love, and not so much in the way of teaching; that with them also, he means, I may be conversing. And he does not merely command, but adjures them, and this from a fervent mind, that even though they should despise him, for the sake of the adjuration they may practice what is commanded. For men had a great dread of that appeal, but now that too is trampled under foot.

1 Thessalonians 5:28 — Homily on 1 Thessalonians 11

"The grace of our Lord Jesus Christ be with you. Amen." And he closes the Epistle with a benediction, praying that the grace of our Lord Jesus Christ be with them. For grace is that which we need above all things, both in the present life and in the life to come.

1 Timothy 1:1 — Homily on 1 Timothy 1

Great and admirable is the dignity of an Apostle, and we find Paul constantly setting forth the causes of it, not as if he took the honor to himself, but as intrusted with it, and being under the necessity of so doing. For when he speaks of himself as "called," and that "by the will of God," and again elsewhere, "a necessity is laid upon me" (1 Cor. ix. 16.), and when he says, "for this I was separated," by these expressions all idea of arrogance and ambition is removed. For as he deserves the severest blame, who intrudes into an office which is not given him of God, so he who refuses, and shrinks from it when offered to him, incurs blame of another kind, that of rebellion and disobedience. Therefore Paul, in the beginning of this Epistle, thus expresses himself, "Paul, an Apostle of Jesus Christ by the commandment of God." He does not say here, "Paul called," but "by commandment." He begins in this manner, that Timothy may not feel any human infirmity from supposing that Paul addresses him on the same terms as his disciples. But where is this commandment given? We read in the Acts of the Apostles: "The Spirit said, Separate me Paul and Barnabas." (Acts xiii. 2.) And everywhere in his writings Paul adds the name of Apostle, to instruct his hearers not to consider the doctrines he delivered as proceeding from man. For an Apostle can say nothing of his own, and by calling himself an Apostle, he at once refers his hearers to Him that sent him. In all his Epistles therefore he begins by assuming this title, thus giving authority to his words, as here he says, "Paul, an Apostle of Jesus Christ according to the commandment of God our Saviour." Now it does not appear that the Father anywhere commanded him. It is everywhere Christ who addresses him. Thus, "He said unto me, Depart, for I will send thee far hence unto the Gentiles" (Acts xxii. 21); and again, "Thou must be brought before Caesar." (Acts xxvii. 24.) But whatever the Son commands, this he considers to be the commandment of the Father, as those of the Spirit are the commandments of the Son. For he was sent by the Spirit, he was separated by the Spirit, and this he says was the commandment of God. What then? does it derogate from the power of the Son, that His Apostle was sent forth by the commandment of the Father? By no means. For observe, how he represents the power as common to both. For having said, "according to the commandment of God our Saviour"; he adds, "and Lord Jesus Christ, our hope." And observe, with what propriety he applies the titles. And indeed, the Psalmist applies this to the Father, saying, "The hope of all the ends of the earth." (Ps. lxiv. 5.) And again, the blessed Paul in another place writes, "For therefore we both labor, and suffer reproach, because we have hope in the living God." The teacher must suffer dangers even more than the disciple. "For I will smite the shepherd, (he says,) "and the sheep shall be scattered abroad." (Zech. xiii. 7.) Therefore the devil rages with greater violence against teachers, because by their destruction the flock also is scattered. For by slaying the sheep, he has lessened the flock, but when he has made away with the shepherd, he has ruined the whole flock, so that he the rather assaults him, as working greater mischief by a less effort; and in one soul effecting the ruin of all. For this reason Paul, at the beginning, elevates and encourages the soul of Timothy, by saying, We have God for our Saviour and Christ for our hope. We suffer much, but our hopes are great; we are exposed to snares and perils, but to save us we have not man but God. Our Saviour is not weak, for He is God, and whatever be our dangers they will not overcome us; nor is our hope made ashamed, for it is Christ. For in two ways we are enabled to bear up against dangers, when we are either speedily delivered from them, or supported by good hopes under them. But Paul never calls himself the Apostle of the Father, but always of Christ. Because…

1 Timothy 1:2 — Homily on 1 Timothy 1

"Unto Timothy, my own son in the faith." This too is encouraging. For if he evinced such faith as to be called peculiarly Paul's "own" son, he might be confident also with respect to the future. For it is the part of faith not to be cast down or disturbed, though circumstances occur that seem contrary to the promises. But observe he says, "my son," and even "mine own son," and yet he is not of the same substance. But what? was he of irrational kind? "Well," says one, "he was not of Paul, so this does not imply 'being of' another." What then? was he of another substance? Neither was it so, for after saying "mine own son," he adds, "in the faith," to show that he was really "his own son," and truly from him. There was no difference. The likeness he bore to him was in respect to his faith, as in human births there is a likeness in respect of substance. The son is like the father in human beings, but with respect to God the proximity is greater. For here a father and a son, though of the same substance, differ in many particulars, as in color, figure, understanding, age, bent of mind, endowments of soul and body, and in many other things they may be like or unlike, but there is no such dissimilarity in the divine Essence. "By commandment." This is a stronger expression than "called", as we learn from other passages. As he here calls Timothy "mine own son," in like manner he says to the Corinthians, "in Christ Jesus I have begotten you," i.e. in faith; but he adds the word "own," to show his particular likeness to himself, as well as his own love and great affection for him. Notice again the "in" applied to the faith. "My own son," he says, "in the faith." See what an honorable distinction, in that he calls him not only his "son," but his "own" son. "Grace, mercy, and peace from God our Father and Jesus Christ our Lord." Why is mercy mentioned here, and not in the other Epistles? This is a further mark of his affection. Upon his son he invokes greater blessings, with the anxious apprehension of a parent. For such was his anxiety, that he gives directions to Timothy, which he has done in no other case, to attend to his bodily health; where he says, "Use a little wine for thy stomach's sake, and thine often infirmities" (1 Tim. v. 23.) Teachers indeed stand more in need of mercy. "From God our Father," he says, "and Jesus Christ our Lord." Here too is consolation. For if God is our Father, He cares for us as sons, as Christ says, "What man is there of you, whom if his son ask bread, will he give him a stone?" (Matt. vii. 9.)

1 Timothy 1:3 — Homily on 1 Timothy 1

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

1 Timothy 1:4 — Homily on 1 Timothy 1

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

1 Timothy 1:5 — Homily on 1 Timothy 2

Nothing is so injurious to mankind as to undervalue friendship; and not to cultivate it with the greatest care; as nothing, on the other hand, is so beneficial, as to pursue it to the utmost of our power. This Christ has shown, where He says, "If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of My Father" (Matt. xviii. 19); and again, "Because iniquity shall abound, love shall wax cold." (Matt. xxiv. 12.) It is this that has been the occasion of all heresies. For men, because they loved not their brethren, have envied those who were in high repute, and from envying, they have become eager for power, and from a love of power have introduced heresies. On this account Paul having said, "that thou mightest charge some that they teach no other doctrine," now shows that the manner in which this may be effected is by charity. As therefore when he says, "Christ is the end of the Law" (Rom. x. 4), that is, its fulfillment, and this is connected with the former, so this a commandment implied in love. The end of medicine is health, but where there is health, there is no need to make much ado; so where there is love, there is no need of much commanding. But what sort of love does he speak of? That which is sincere, which is not merely in words but which flows from the disposition, from sentiment, and sympathy. "From a pure heart," he says, either with respect to a right conversation, or sincere affection. For an impure life too produces divisions. "For every one that doeth evil, hateth the light." (John iii. 20.) There is indeed a friendship even among the wicked. Robbers and murderers may love one another, but this is not "from a good conscience," not "from a pure" but from an impure "heart," not from "faith unfeigned," but from that which is false and hypocritical. For faith points out the truth, and a sincere faith produces love, which he who truly believes in God cannot endure to lay aside.

1 Timothy 1:6 — Homily on 1 Timothy 2

"From which some having swerved have turned aside to vain jangling." He has well said, "swerved," for it requires skill, to shoot straight and not beside the mark, to have the direction of the Spirit. For there are many things to turn us aside from the right course, and we should look but to one object.

1 Timothy 1:7 — Homily on 1 Timothy 2

"Desiring to be teachers of the law." Here we see another cause of evil, the love of power. Wherefore Christ said, "Be not ye called Rabbi" (Matt. xxiii. 8); and the Apostle again, "For neither do they keep the law, but that they may glory in your flesh." (Gal. vi. 13.) They desire preeminence, he means, and on that account disregard truth. "Understanding neither what they say, nor whereof they affirm." Here he censures them, because they know not the end and aim of the Law, nor the period for which it was to have authority. But if it was from ignorance, why is it called a sin? Because it was incurred not only from their desiring to be teachers of the law, but from their not retaining love. Nay, and their very ignorance arose from these causes. For when the soul abandons itself to carnal things, the clearness of its vision is dimmed, and falling from love it drops into contentiousness, and the eye of the mind is blinded. For he that is possessed by any desire for these temporal things intoxicated, as he is, with passion, cannot be an impartial judge of truth. "Not knowing whereof they affirm." For it is probable that they spoke of the law, and enlarged on its purifications and other bodily rites. The Apostle then forbearing to censure these, as either nothing, or at best a shadow and figure of spiritual things, proceeds in a more engaging way to praise the law, calling the Decalogue here the law, and by means of it discarding the rest. For if even these precepts punish transgressors, and become useless to us, much more the others.

1 Timothy 1:8 — Homily on 1 Timothy 2

"But we know that the law is good, if a man use it lawfully. Knowing this, that the law is not made for a righteous man." The law, he seems to say, is good, and again, not good. What then? if one use it not lawfully, is it not good? Nay even so it is good. But what he means is this; if any one fulfills it in his actions; for that is to "use it lawfully" as here intended. But when they expound it in their words, and neglect it in their deeds, that is using it unlawfully. For such an one uses it, but not to his own profit. And another way may be named besides. What is it? that the law, if thou use it aright, sends thee to Christ. For since its aim is to justify man, and it fails to effect this, it remits us to Him who can do so. Another way again of using the law lawfully, is when we keep it, but as a thing superfluous. And how as a thing superfluous? As the bridle is properly used, not by the prancing horse that champs it, but by that which wears it only for the sake of appearance, so he uses the law lawfully, who governs himself, though not as constrained by the letter of it. He uses the law lawfully who is conscious that he does not need it, for he who is already so virtuous that he fulfills it not from fear of it, but from a principle of virtue, uses it lawfully and safely: that is, if one so use it, not as being in fear of it, but having before his eyes rather the condemnation of conscience than the punishment hereafter. Moreover he calls him a righteous man, who has attained unto virtue. He therefore uses the law lawfully, who does not require to be instructed by it. For as points in reading are set before children; but he who does what they direct, without their aid, from other knowledge, shows more skill, and is a better reader; so he who is above the law, is not under the schooling of the law. For he keeps it in a much higher degree, who fulfills it not from fear, but from a virtuous inclination; since he that fears punishment does not fulfill it in the same manner as he that aims at reward. He that is under the law doth it not as he that is above the law. For to live above the law is to use it lawfully. He uses it lawfully, and keeps it, who achieves things beyond the law, and who does not need its instructions. For the law, for the most part, is prohibition of evil; now this alone does not make a man righteous, but the performance of good actions besides. Hence those, who abstain from evil like slaves, do not come up to the mark of the law. For it was appointed for the punishment of transgression. Such men indeed use it, but it is to dread its punishment. It is said, "Wilt thou not be afraid of the power? do that which is good" (Rom. xiii. 3): which implies, that the law threatens punishment only to the wicked. But of what use is the law to him whose actions deserve a crown? as the surgeon is of use only to him who hath some hurt, and not to the sound and healthy man.

1 Timothy 1:9 — Homily on 1 Timothy 2

"But for the lawless and disobedient, for the ungodly and for sinners, for the unholy and profane, for murderers of fathers and murderers of mothers." He calls the Jews "lawless and disobedient" too. "The law (he says) worketh wrath," that is, to the evil doers. But what to him who is deserving of reward? "By the law is the knowledge of sin." (Rom. iii. 20.) What then with respect to the righteous? "the law is not made," he says, "for a righteous man." Wherefore? Because he is exempted from its punishment, and he waits not to learn from it what is his duty, since he has the grace of the Spirit within to direct him. For the law was given that men might be chastened by fear of its threatenings. But the tractable horse needs not the curb, nor the man that can dispense with instruction the schoolmaster. Thus he does not stop at the mention of sins in general, nor of these only, but goes over the several kinds of sin, to shame men, as it were, of being under the direction of the law; and having thus particularized some, he adds a reference to those omitted, though what he had enumerated were sufficient to withdraw men. Of whom then does he say these things? Of the Jews, for they were "murderers of fathers and murderers of mothers": they were "profane and unholy," for these too he means when he says, "ungodly and sinners," and being such, the law was necessarily given to them. For did they not repeatedly worship idols? did they not stone Moses? were not their hands imbrued in the blood of their kindred? Do not the prophets constantly accuse them of these things? But to those who are instructed by a heavenly philosophy, these commandments are superfluous.

1 Timothy 1:10 — Homily on 1 Timothy 2

"For murderers of fathers and murderers of mothers, for manslayers, for whoremongers, for them that defile themselves with mankind, for menstealers, for liers, for perjured persons, and if there be any other thing that is contrary to sound doctrine." For all the things which he had mentioned were the passions of a corrupted soul, and contrary, therefore, to sound doctrine.

1 Timothy 1:11 — Homily on 1 Timothy 2

"According to the glorious Gospel of the blessed God, which was committed to my trust." Thus the Law is still necessary for the confirmation of the Gospel, yet to those who obey it is unnecessary. And he calls the Gospel "glorious." There were some who were ashamed of its persecutions, and of the sufferings of Christ, and so for the sake of these, as well as for others, he has called it "the glorious Gospel," thus showing that the sufferings of Christ are our glory. And perhaps he glances too at the future. For if our present state is exposed to shame and reproach, it will not be so hereafter; and it is to things future, and not to things present, that the Gospel belongs. Why then did the Angel say, "Behold, I bring you good tidings of great joy, for unto you is born a Saviour"? (Luke ii. 10.) Because He was born to be their Saviour, though His miracles did not commence from His birth. "According to the Gospel," he saith, "of the blessed God." The glory he means is either that of the service of God, or, in that if present things are filled with its glory, yet much more will things future be so; when "His enemies shall be put under His feet" (1 Cor. xv. 25), when there shall be nothing opposed, when the just shall behold all those blessed things, which "eye hath not seen, nor ear heard, and which hath not entered into the heart of man." (1 Cor. ii. 9.) "For I will" says our Saviour, "that they also may be with Me, where I am, that they may behold My glory, which Thou hast given Me." (John xvii. 24.)

1 Timothy 1:12 — HOMILIES ON FIRST CORINTHIANS 38.5

But consider how he abounds in the expressions of humility. For so, "to me last of all He appeared," saith he. Wherefore neither doth he with himself mention any other, and saith, "as of one born out of due time," and that himself is "the least of the apostles," and not even worthy of this appellation. And he was not content even with these, but that he might not seem in mere words to be humble-minded, he states both reasons and proofs: of his being "one born out of due time," his seeing Jesus last; and of his being unworthy even of the name of an apostle, "his persecuting the Church." For he that is simply humble-minded doeth not this: but he that also sets down the reasons utters all from a contrite mind. Wherefore also he elsewhere makes mention of these same things, saying, "And I thank him that enabled me; even Christ Jesus our Lord, for that He counted me faithful, appointing me to his service, though I was before a blasphemer, and a persecutor, and injurious."

1 Timothy 1:12 — Homily on 1 Timothy 3

The advantages arising from humility are generally acknowledged, and yet it is a thing not easily to be met with. There is affectation of humble talking enough and to spare, but humbleness of mind is nowhere to be found. This quality was so cultivated by the blessed Paul, that he is ever looking out for inducements to be humble. They who are conscious to themselves of great merits must struggle much with themselves if they would be humble. And he too was one likely to be under violent temptations, his own good conscience swelling him up like a gathering humor. Observe therefore his method in this place. "I was intrusted," he had said, "with the glorious Gospel of God, of which they who still adhere to the law have no right to partake; for it is now opposed to the Gospel, and their difference is such, that those who are actuated by the one, are as yet unworthy to partake of the other; as we should say, that those who require punishments, and chains, have no right to be admitted into the train of philosophers." Being filled therefore with high thoughts, and having used magnificent expressions, he at once depresses himself, and engages others also to do the like. Having said therefore that "the Gospel was committed to his trust"; lest this should seem to be said from pride, he checks himself at once, adding by way of correction, "I thank Christ Jesus our Lord, who hath enabled me, for that He counted me faithful, putting me into the ministry." Thus everywhere, we see, he conceals his own merit, and ascribes everything to God, yet so far only, as not to take away free will. For the unbeliever might perhaps say, If everything is of God, and we contribute nothing of ourselves, while He turns us, as if we were mere wood and stone, from wickedness to the love of wisdom, why then did He make Paul such as he was, and not Judas? To remove this objection, mark the prudence of his expression, "Which was committed," he says, "to my trust." This was his own excellence and merit, but not wholly his own; for he says, "I thank Christ Jesus, who enabled me." This is God's part: then his own again, "Because He counted me faithful." Surely because he would be serviceable of his own part.

1 Timothy 1:12 — HOMILIES CONCERNING THE STATUES 12.1

If thou hast sinned, and God hath pardoned thy sin, receive thy pardon, and give thanks; but be not forgetful of the sin; not that thou shouldest fret thyself with the thought of it, but that thou mayest school thy soul, not to grow wanton, and relapse again into the same snares. Thus also Paul did; for having said, "He counted me faithful, putting me into the ministry," he goes on to add, "who was before a blasphemer, a persecutor, and injurious." "Let the life of the servant," saith he, "be openly exposed, so that the lovingkindness of the Master be apparent. For although I have received the remission of sins, I do not reject the memory of those sins." And this not only manifested the lovingkindness of the Lord, but made the man himself the more illustrious. For when thou hast learnt who he was before, then thou wilt be the more astonished at him; and when thou seest out of what he came to be what he was, then thou wilt commend him the more; and if thou hast greatly sinned, yet upon being changed thou wilt conceive favourable hopes from this instance. For in addition to what has been said, such an example comforts those who are in despair, and causes them again to stand erect.

1 Timothy 1:13 — Homily on 1 Timothy 3

Then observe how he magnifies the mercy and loving-kindness of God, in describing his former life, "who was formerly," he says, "a blasphemer, and a persecutor, and injurious." And when he speaks of the still unbelieving Jews, he rather extenuates their guilt. "For I bear them record that they have a zeal for God, but not according to knowledge." (Rom. x. 2.) But of himself he says, "Who was a blasphemer and a persecutor." Observe his lowering of himself! So free was he from self-love, so full of humility, that he is not satisfied to call himself a persecutor and a blasphemer, but he aggravates his guilt, showing that it did not stop with himself, that it was not enough that he was a blasphemer, but in the madness of his blasphemy he persecuted those who were willing to be godly.

1 Timothy 1:14 — Homily on 1 Timothy 3

"And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus." This is added, lest hearing that he obtained mercy, we should understand by it only, that being deserving of punishment, as a persecutor and blasphemer, nevertheless he was not punished. But mercy was not confined to this, that punishment was not inflicted; many other great favors are implied by it. For not only has God released us from the impending punishment, but He has made us "righteous" too, and "sons," and "brethren," and "heirs," and "joint-heirs." Therefore it is he says, that "grace was exceeding abundant." For the gifts bestowed were beyond mercy, since they are not such as would come of mercy only, but of affection and excessive love.

1 Timothy 1:15 — ON THE INCOMPREHENSIBLE NATURE OF GOD 5.6

It is no humility to think that you are a sinner when you really are a sinner. But whenever one is conscious of having done many great deeds but does not imagine that he is something great in himself, that is true humility. When a man is like Paul and can say, "I have nothing on my conscience," and then can add, "But I am not justified by this," and can say again, "Christ Jesus came to save sinners of whom I am the chief," that is true humility. That man is truly humble who does exalted deeds but, in his own mind, sees himself as lowly.

1 Timothy 1:15 — Homily on 1 Timothy 4

The favors of God so far exceed human hope and expectation, that often they are not believed. For God has bestowed upon us such things as the mind of man never looked for, never thought of. It is for this reason that the Apostles spend much discourse in securing a belief of the gifts that are granted us of God. For as men, upon receiving some great good, ask themselves if it is not a dream, as not believing it; so it is with respect to the gifts of God. What then was it that was thought incredible? That those who were enemies, and sinners, neither justified by the law, nor by works, should immediately through faith alone be advanced to the highest favor. Upon this head accordingly Paul has discoursed at length in his Epistle to the Romans, and here again at length. "This is a faithful saying," he says, "and worthy of all acceptation, that Christ Jesus came into the world to save sinners." As the Jews were chiefly attracted by this, he persuades them not to give heed to the law, since they could not attain salvation by it without faith. Against this he contends; for it seemed to them incredible, that a man who had mis-spent all his former life in vain and wicked actions, should afterwards be saved by his faith alone. On this account he says, "It is a saying to be believed."

1 Timothy 1:16 — HOMILIES ON JOHN 10.1

Even as he rejoicing at the lovingkindness of God, has proclaimed aloud, and has not been ashamed, but having recorded in his writings, as on a pillar, the deeds formerly dared by him, has exhibited them to all; thinking it better that his former life should be placarded in sight of all, so that the greatness of the free gift of God might appear, than that he should obscure His ineffable and indescribable lovingkindness by hesitating to parade before all men his own error. Wherefore continually he treats of his persecution, his plottings, his wars against the Church, at one time saying, "I am not meet to be called an Apostle, because I persecuted the Church of God"; at another, "Jesus came into the world to save sinners, of whom I am chief." And again, "Ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God, and wasted it." For making as it were a kind of return to Christ for His longsuffering towards him, by showing who it was, what a hater and enemy that He saved, he declared with much openness the warfare which at the first with all zeal he warred against Christ; and with this he holds forth good hopes to those who despaired of their condition. For he says, that Christ accepted him, in order that in him first He "might show forth all longsuffering," and the abundant riches of His goodness, "for a pattern to them that should hereafter believe in Him to life everlasting."

1 Timothy 1:16 — COMMENTARY ON GALATIANS 1

God indeed says that He called him on account of his excellent capacity, as He said to Ananias, "for he is a chosen vessel unto Me, to bear my name before the Gentiles, and kings," that is to say, capable of service, and the accomplishment of great deeds. God gives this as the reason for his call. But he himself everywhere ascribes it to grace, and to God's inexpressible mercy, as in the words, "Howbeit for this cause I obtained mercy," not that I was sufficient or even serviceable, but "that in me as chief might Jesus Christ show forth all His long-suffering, for an ensample of them which should hereafter believe on Him unto eternal life." Behold his overflowing humility; I obtained mercy, says he, that no one might despair, when the worst of men had shared His bounty. For this is the force of the words, "that He might show forth all His long-suffering for an ensample of them which should hereafter believe on Him."

1 Timothy 1:16 — Homily on 1 Timothy 4

"Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering, for a pattern to them which should hereafter believe on Him to life everlasting." See how he further humbles and depreciates himself, by naming a fresh and less creditable reason. For that he obtained mercy on account of his ignorance, does not so much imply that he who obtained mercy was a sinner, or under deep condemnation; but to say that he obtained mercy in order that no sinner hereafter might despair of finding mercy, but that each might feel sure of obtaining the like favor, this is an excess of humiliation, such that even in calling himself the chief of sinners, "a blasphemer and a persecutor, and one not meet to be called an Apostle," he had said nothing like it.

1 Timothy 1:17 — Homily on 1 Timothy 4

"Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen." For these things, then, we glorify not the Son only, but the Father. Here let us argue with the heretics. Speaking of the Father, he says, "To the only God." Is the Son then not God? "The only immortal." Is the Son then not immortal? Or does He not possess that Himself, which hereafter He will give to us? Yes, they say, He is God and immortal, but not such as the Father. What then? is He of inferior essence, and therefore of inferior immortality? What then is a greater and a less immortality? For immortality is nothing else than the not being subject to destruction. For there is a greater and a less glory; but immortality does not admit of being greater or less: as neither is there a greater and a less health. For a thing must either be destructible, or altogether indestructible. Are we men then immortal even as He? God forbid! Surely not! Why? because He has it by nature, but we adventitiously.

1 Timothy 1:17 — ON THE INCOMPREHENSIBLE NATURE OF GOD 3.2

We must first turn our words to prayer. I say this because, sometimes, when prayer accompanies a teaching, it will serve to provide us with a demonstration of the things we are seeking to prove.… And Paul often does this at the beginning of his epistles. He first mentions God and then does not go on to his teaching until he pays to God the glory and praise due to him. Listen: "To the King of ages, the immortal, the invisible, the only God of wisdom, be honor and glory for ever and ever! Amen."

1 Timothy 1:18 — Homily on 1 Timothy 5

The office of a Teacher and that of a Priest is of great dignity, and to bring forward one that is worthy requires a divine election. So it was of old, and so it is now, when we make a choice without human passion, not looking to any temporal consideration, swayed neither by friendship, nor enmity. For though we be not partakers of so great a measure of the Spirit as they, yet a good purpose is sufficient to draw unto us the election of God. For the Apostles, when they elected Matthias, had not yet received the Holy Spirit, but having committed the matter to prayer, they chose him into the number of the Apostles. For they looked not to human friendships. And so now too it ought to be with us. But we have advanced to the extreme of negligence; and even what is clearly evident, we let pass. Now when we overlook what is manifest, how will God reveal to us what is unseen? as it is said, "If ye have not been faithful in that which is little, who will commit to you that which is great and true?" But then, when nothing human was done, the appointment of Priests too was by prophecy. What is "by prophecy"? By the Holy Spirit. For prophecy is not only the telling of things future, but also of the present. It was by prophecy that Saul was discovered "hidden among the stuff." For God reveals things to the righteous. So it was said by prophecy, "Separate me Barnabas and Saul." In this way Timothy also was chosen, concerning whom he speaks of prophecies in the plural; that, perhaps, upon which he "took and circumcised him," and when he ordained him, as he himself says in his Epistle to him, "Neglect not the gift that is in thee." Therefore to elevate him, and prepare him to be sober and watchful, he reminds him by whom he was chosen and ordained, as if he had said, "God hath chosen thee. He gave thee thy commission, thou wast not made by human vote. Do not therefore abuse or bring into disgrace the appointment of God." When again he speaks of a charge, which implies something burdensome, he adds, "This charge I commit to thee, son Timothy." He charges him as his son, his own son, not so much with arbitrary or despotic authority as like a father, he says, "my son Timothy." The "committing," however, implies that it is to be diligently kept, and that it is not our own. For we did not obtain it for ourselves, but God conferred it upon us; and not it only, but also "faith and a good conscience." What He hath given us then, let us keep. For if He had not come, the faith had not been to be found, nor that pure life which we learn by education. As if he had said, "It is not I that charge thee, but He who chose thee," and this is meant by "the prophecies that went before on thee." Listen to them, obey them. And say; what chargest thou? "That by them thou shouldest war a good warfare." They chose thee, that then for which they chose thee do thou, "war a good warfare." He named "a good warfare," since there is a bad warfare, of which he says, "As ye have yielded your members instruments to uncleanness and to iniquity." Those men serve under a tyrant, but thou servest under a King. And why calls he it a warfare? To show how mighty a contest is to be maintained by all, but especially by a Teacher; that we require strong arms, and sobriety, and awakenedness, and continual vigilance: that we must prepare ourselves for blood and conflicts, must be in battle array, and have nothing relaxed. "That thou shouldest war in them," he says. For as in an army all do not serve in the same capacity, but in their different stations; so also in the Church one has the office of a Teacher, another that of a disciple, another that of a private man. But thou art in this...

1 Timothy 1:19 — Homily on 1 Timothy 5

"Holding faith, and a good conscience." For he that would be a Teacher must first teach himself. For as he who has not first been a good soldier, will never be a general, so it is with the Teacher; wherefore he says elsewhere, "Lest when I have preached to others, I myself should be a cast-away." "Holding faith," he says, "and a good conscience," that so thou mayest preside over others. When we hear this, let us not disdain the exhortations of our superiors, though we be Teachers. For if Timothy, to whom all of us together are not worthy to be compared, receives commands and is instructed, and that being himself in the Teacher's office, much more should we. "Which some having put away, have made shipwreck concerning the faith." And this follows naturally. For when the life is corrupt, it engenders a doctrine congenial to it, and from this circumstance many are seen to fall into a gulf of evil, and to turn aside into Heathenism. For that they may not be tormented with the fear of futurity, they endeavor to persuade their souls, that what we preach is false. And some turn aside from the faith, who seek out everything by reasoning; for reasoning produces shipwreck, while faith is as a safe ship.

1 Timothy 1:19 — Homily on John 33

Everywhere, beloved, we have need of faith, faith the mother of blessings, the medicine of salvation; and without this it is impossible to possess any one of the great doctrines. Without this, men are like to those who attempt to cross the open sea without a ship, who for a little way hold out by swimming, using both hands and feet, but when they have advanced farther, are quickly swamped by the waves: in like manner they who use their own reasonings, before they have learnt anything, suffer shipwreck; as also Paul saith, "Who concerning faith have made shipwreck." (1 Tim. i. 19.) That this be not our case, let us hold fast the sacred anchor by which Christ bringeth over the Samaritan woman now.

1 Timothy 1:20 — Homily on 1 Timothy 5

They then who turn aside from the faith must suffer shipwreck; and this he shows by an example. "Of whom are Hymenaeus and Alexander." And from them he would instruct us. You see how even from those times there have been seducing Teachers, curious enquirers, and men holding off from the faith, and searching out by their own reasonings. As the shipwrecked man is naked and destitute of all things, so is he that fails away from the faith without resource, he knows not where to stand or where to stay himself, nor has he the advantage of a good life so as to gain anything from that quarter. For when the head is disordered, what avails the rest of the body? and if faith without a good life is unavailing, much more is the converse true. If God despises His own for our sakes, much more ought we to despise our own for His sake. For so it is, where any one fails away from the faith, he has no steadiness, he swims this way and that, till at last he is lost in the deep. "Whom I delivered to Satan, that they might be taught not to blaspheme!" Thus it is blasphemy to search into divine things by our own reasonings. For what have human reasonings in common with them? But how does Satan instruct them not to blaspheme? can he instruct others, who has not yet taught himself, but is a blasphemer still? It is not that "he should instruct," but that they should be instructed. It is not he that does it, though such is the result. As elsewhere he says in the case of the fornicator: "To deliver such an one to Satan for the destruction of the flesh." Not that he may save the body, but "that the spirit may be saved." Therefore it is spoken impersonally. How then is this effected? As executioners, though themselves laden with numberless crimes, are made the correctors of others; so it is here with the evil spirit. But why didst thou not punish them thyself, as thou didst that Bar-Jesus, and as Peter did Ananias, instead of delivering them to Satan? It was not that they might be punished, but that they might be instructed. For that he had the power appears from other passages, "What will ye? Shall I come unto you with a rod?" And again, "Lest I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." Why did he then call upon Satan to punish them? That the disgrace might be greater, as the severity and the punishment was more striking. Or rather, they themselves chastised those who did not yet believe, but those who turned aside, they delivered to Satan. Why then did Peter punish Ananias? Because whilst he was tempting the Holy Ghost, he was still an unbeliever. That the unbelieving therefore might learn that they could not escape, they themselves inflicted punishment upon them; but those who had learnt this, yet afterwards turned aside, they delivered to Satan; showing that they were sustained not by their own power, but by their care for them; and as many as were lifted up into arrogance were delivered to him. For as kings with their own hands slay their enemies, but deliver their subjects to executioners for punishment, so it is in this case. And these acts were done to show the authority committed to the Apostles. Nor was it a slight power, to be able thus to subject the devil to their commands. For this shows that he served and obeyed them even against his will, and this was no little proof of the power of grace. And listen how he delivered them: "When ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one unto Satan." He was then immediately expelled from the common assembly, he was separated from the fold, he became deserted and destitute; he was delivered to the wolf. For as the cloud designated the camp of the Hebrews, so the Spirit distinguished the Church. If any one therefore was without, he was consumed, and it was by the judgment of the Apostles that he was cast out of the pale. So also the Lord delivered Judas to Satan. For immedi…

1 Timothy 2:1 — Homily on 2 Corinthians 2

Let us then exhort the saints to give thanks for us; and let us do the same ourselves for one another. To priests especially this good work belongs, since it is an exceeding privilege. For drawing near, we first give thanks for the whole world and the good things common [to all]. For even though the blessings of God be common, yet doth the common preservation include thine own; so that thou both owest common thanksgivings for thine own peculiar blessing, and for the common blessings shouldest of right render up thine own peculiar praise: for He lighted up the sun not for thee alone, but also for all in common; but nevertheless thou for thy part hast it whole.… So then let us give thanks also for the confidence of others [toward God]. For this custom is an ancient one, planted in the Church from the beginning. Thus Paul also giveth thanks for the Romans, for the Corinthians, for the whole world.

1 Timothy 2:1 — Homily on 1 Timothy 6

The Priest is the common father, as it were, of all the world; it is proper therefore that he should care for all, even as God, Whom he serves. For this reason he says, "I exhort therefore that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men." From this, two advantages result. First, hatred towards those who are without is done away; for no one can feel hatred towards those for whom he prays: and they again are made better by the prayers that are offered for them, and by losing their ferocious disposition towards us. For nothing is so apt to draw men under teaching, as to love, and be loved. Think what it was for those who persecuted, scourged, banished, and slaughtered the Christians, to hear that those whom they treated so barbarously offered fervent prayers to God for them. Observe how he wishes a Christian to be superior to all ill-treatment. As a father who was struck on the face by a little child which he was carrying, would not lose anything of his affection for it; so we ought not to abate in our good will towards those who are without, even when we are stricken by them. What is "first of all"? It means in the daily Service; and the initiated know how this is done every day both in the evening and the morning, how we offer prayers for the whole world, for kings and all that are in authority.

1 Timothy 2:2 — Homily on 1 Timothy 6

But some one perhaps will say, he meant not for all men, but for all the faithful. How then does he speak of kings? for kings were not then worshipers of God, for there was a long succession of ungodly princes. And that he might not seem to flatter them, he says first, "for all men," then "for kings"; for if he had only mentioned kings, that might have been suspected. And then since the soul of some Christians might be slow at hearing this, and reject the exhortation, if at the celebration of the holy Mysteries it was necessary to offer prayers for a heathen king, he shows them the advantage of it, thus at least to reconcile them to the advice, "that we may lead a quiet and peaceable life"; as much as to say, Their safety is a security to us; as also in his Epistle to the Romans, he exhorts them to obey their rulers, "not for wrath but for conscience' sake." For God has appointed government for the public good. When therefore they make war for this end, and stand on guard for our security, were it not unreasonable that we should not offer prayers for their safety in wars and dangers? It is not therefore flattery, but agreeable to the rules of justice. For if they were not preserved, and prospered in their wars, our affairs must necessarily be involved in confusion and trouble; and if they were cut off, we must either serve ourselves, or be scattered up and down as fugitives. For they are a sort of bulwarks thrown up before us, within which those who are inclosed are in peace and safety.

1 Timothy 2:2 — Homily on 1 Timothy 7

If in order to put an end to public wars, and tumults, and battles, the Priest is exhorted to offer prayers for kings and governors, much more ought private individuals to do it. For there are three very grievous kinds of war. The one is public, when our soldiers are attacked by foreign armies: The second is, when even in time of peace, we are at war with one another: The third is, when the individual is at war with himself, which is the worst of all. For foreign war will not be able to hurt us greatly. What, I pray, though it slaughters and cuts us off? It injures not the soul. Neither will the second have power to harm us against our will; for though others be at war with us, we may be peaceable ourselves. For so says the Prophet, "For my love they are my adversaries, but I give myself unto prayer"; and again, "I was at peace with them that hate peace"; and, "I am for peace; but when I speak, they are for war." But from the third, we cannot escape without danger. For when the body is at variance with the soul, and raises up evil desires, and arms against it sensual pleasures, or the bad passions of anger, and envy; we cannot attain the promised blessings, till this war is brought to an end; whoever does not still this tumult, must fall pierced by wounds that will bring that death that is in hell. We have daily need therefore of care and great anxiety, that this war may not be stirred up within us, or that, if stirred up, it may not last, but be quelled and laid asleep. For what advantage is it, that the world enjoys profound peace, if thou art at war with thyself? This then is the peace we should keep. If we have it, nothing from without will be able to harm us. And to this end the public peace contributes no little: whence it is said, "That we may lead a quiet and peaceable life." But if any one is disturbed when there is quiet, he is a miserable creature. Seest thou that He speaks of this peace which I call the third kind? Therefore when he has said, "that we may lead a quiet and peaceable life," he does not stop there, but adds "in all godliness and honesty." But we cannot live in godliness and honesty, unless that peace be established. For when curious reasonings disturb our faith, what peace is there? or when spirits of uncleanness, what peace is there? For that we may not suppose that he speaks of that sort of life which all men live, when he says, "that we may lead a quiet and peaceable life," he adds, "in all godliness and honesty," since a quiet and peaceable life may be led by heathens, and profligates, and voluptuous and wanton persons may be found living such a life. That this cannot be meant, is plain, from what he adds, "in all godliness and honesty." Such a life is exposed to snares, and conflicts, and the soul is daily wounded by the tumults of its own thoughts. But what sort of life he really means is plain from the sequel, and plain too, in that he speaks not simply of godliness, but adds, of "all godliness." For in saying this he seems to insist on a godliness not only of doctrine, but such as is supported by life, for in both surely must godliness be required. For of what advantage is it to be godly as to doctrine, but ungodly in life? and that it is very possible to be ungodly in life, hear this same blessed Apostle saying elsewhere, "They profess that they know God, but in works they deny Him." And again, "He hath denied the faith, and is worse than an infidel." And, "If any man that is called a brother be a fornicator, or covetous, or an idolater," such a man honors not God. And, "He that hateth his brother, knoweth not God." Such are the various ways of ungodliness. Therefore he says, "All godliness and good order." For not only is the fornicator not honest, but the covetous man may be called disorderly and intemperate. For avarice is a lust no less than the bodily appetites, which he who does not chastise, is called dissolute. For men are called dissolute from not restraining their desires, so that…

1 Timothy 2:3 — Homily on 1 Timothy 6

He says, "supplications, prayers, intercessions, and giving of thanks." For we must give thanks to God for the good that befalls others, as that He maketh the sun to shine upon the evil and the good, and sendeth His rain both upon the just and the unjust. Observe how he would unite and bind us together, not only by prayer but by thanksgiving. For he who is urged to thank God for his neighbor's good, is also bound to love him, and be kindly disposed towards him. And if we must give thanks for our neighbor's good, much more for what happens to ourselves, and for what is unknown, and even for things against our will, and such as appear grievous to us, since God dispenses all things for our good.

1 Timothy 2:3 — Homily on 1 Timothy 7

What is said to be "acceptable"? The praying for all men. This God accepts, this He wills.

1 Timothy 2:4 — Homily on 1 Timothy 7

Imitate God! if He willeth that all men should be saved, there is reason why one should pray for all, if He hath willed that all should be saved, be thou willing also; and if thou wishest it, pray for it, for wishes lead to prayers. Observe how from every quarter He urges this upon the soul, to pray for the Heathen, showing how great advantage springs from it; "that we may lead a quiet and peaceable life"; and what is much more than this, that it is pleasing to God, and thus men become like Him, in that they will the same that He does. This is enough to shame a very brute. Fear not therefore to pray for the Gentiles, for God Himself wills it; but fear only to pray against any, for that He wills not. And if you pray for the Heathens, you ought of course to pray for Heretics also, for we are to pray for all men, and not to persecute. And this is good also for another reason, as we are partakers of the same nature, and God commands and accepts benevolence and affection towards one another. But if the Lord Himself wills to give, you say, what need of my prayer? It is of great benefit both to them and to thyself. It draws them to love, and it inclines thee to humanity. It has the power of attracting others to the faith; (for many men have fallen away from God, from contentiousness towards one another;) and this is what he now calls the salvation of God, "who will have all men to be saved"; without this all other is nothing great, a mere nominal salvation, and only in words. "And to come to the knowledge of the truth." The truth: what truth? Faith in Him. And indeed he had previously said, "Charge some that they teach no other doctrine." But that no one may consider such as enemies, and on that account raise troubles against them; he says that "He willeth that all men should be saved, and come to the knowledge of the truth"...

1 Timothy 2:4 — Homily on 1 Timothy 6

And if we are commanded to pray for our neighbors, not only for the faithful, but for the unbelieving also, consider how wrong it is to pray against your brethren.

1 Timothy 2:4 — Homily on Colossians 5

Seest thou how great the darkness is; and how everywhere there is need of faith. This it is, that is solid. But, if you will, let us come to things which are less than these. That substance hath an operation. And what in His case is operation? Is it a certain motion? Then He is not immutable: for that which is moved, is not immutable: for, from being motionless it becomes in motion. But nevertheless He is in motion, and never stands still. But what kind of motion, tell me; for amongst us there are seven kinds; down, up, in, out, right, left, circular, or, if not this, increase, decrease, generation, destruction, alteration. But is His motion none of these, but such as the mind is moved with? No, nor this either. Far be it! for in many things the mind is even absurdly moved. Is to will, to operate, or not? If to will is to operate, and He wills all men to be good, and to be saved, how comes it not to pass? But to will is one thing, to operate, another. To will then is not sufficient for operation.

1 Timothy 2:5 — Homily on 1 Timothy 7

He had before said, "to come to the knowledge of the truth," implying that the world is not in the truth. Now he says, "that there is one God," that is, not as some say, many, and that He has sent His Son as Mediator, thus giving proof that He will have all men to be saved. But is not the Son God? Most truly He is; why then does he say, "One God"? In contradistinction to the idols; not to the Son. For he is discoursing about truth and error. Now a mediator ought to have communion with both parties, between whom he is to mediate. For this is the property of a mediator, to be in close communion with each of those whose mediator he is. For he would be no longer a mediator, if he were connected with one but separated from the other. If therefore He partakes not of the nature of the Father, He is not a Mediator, but is separated. For as He is partaker of the nature of men, because He came to men, so is He partaker of the nature of God, because He came from God. Because He was to mediate between two natures, He must approximate to the two natures; for as the place situated between two others is joined to each place, so must that between natures be joined to either nature. As therefore He became Man, so was He also God. A man could not have become a mediator, because he must also plead with God. God could not have been mediator, since those could not receive Him, toward whom He should have mediated. And as elsewhere he says, "There is one God the Father, ...and one Lord Jesus Christ"; so also here "One" God, and "One" Mediator; he does not say two; for he would not have that number wrested to Polytheism, of which he was speaking. So he wrote "One" and "One." You see how accurate are the expressions of Scripture! For though one and one are two, we are not to say this, though reason suggests it. And here thou sayest not one and one are two, and yet thou sayest what reason does not suggest. "If He begat He also suffered." "For there is one God," he says, "and one Mediator between God and men, the Man Christ Jesus."

1 Timothy 2:6 — Homily on 1 Timothy 7

Was Christ then a ransom for the Heathen? Undoubtedly Christ died even for Heathen; and you cannot bear to pray for them. Why then, you ask, did they not believe? Because they would not: but His part was done. His suffering was a "Testimony," he says; for He came, it is meant, "to bear witness to the truth" of the Father, and was slain. Thus not only the Father bore witness to Him, but He to the Father. "For I came," He saith, "in my Father's name." And again, "No man hath seen God at any time." And again, "That they might know Thee, the only true God." And, "God is a Spirit." And He bore witness even to the death. But this, "in due time," means, In the fittest time. "He gave himself a ransom," he saith, how then was He delivered up by the Father? Because it was of His goodness. And what means "ransom"? God was about to punish them, but He forbore to do it. They were about to perish, but in their stead He gave His own Son, and sent us as heralds to proclaim the Cross. These things are sufficient to attract all, and to demonstrate the love of Christ.

1 Timothy 2:7 — ON THE INCOMPREHENSIBLE NATURE OF GOD 8.3

If the Son was born a perfect and complete king, it is also clear that he is a judge and arbiter. For it is especially the mark of a king that he makes decisions and judgments both to grant honors and to punish. And another source might help you to see that he has the power to grant heavenly honors. So we shall bring forward the man who is better than all men, and we shall show that Christ granted this man a crown.… Who is the one who is better than all men? Who other than that tentmaker, that teacher of the entire world, the one who coursed over land and sea as if equipped with wings, the chosen instrument, the attendant of Christ the bridegroom, the one who planted the church, the wise builder, the preacher, the one who ran the course and fought the good fight, the soldier, the trainer of athletes, the one who left memorials of his own virtue everywhere in the world.

1 Timothy 2:7 — Homily on 1 Timothy 7

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

1 Timothy 2:8 — Homily on 1 Timothy 8

"When thou prayest," saith Christ, "thou shalt not be as the hypocrites are; for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father, which is in secret; and thy Father, which seeth in secret, shall reward thee openly." What then says Paul? "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting." This is not contrary to the other, God forbid, but quite in harmony with it. But how, and in what way? We must first consider what means, "enter into thy closet," and why Christ commands this, if we are to pray in every place? or whether we may not pray in the church, nor in any other part of the house, but the closet? What then means that saying? Christ is recommending us to avoid ostentation, when He bids us offer our prayers not only privately, but secretly. For, when He says, "Let not thy left hand know what thy right hand doeth," it is not the hands that He considers, but He is bidding them use the utmost caution against ostentation: and He is doing the like here; He did not limit prayer to one place, but required one thing alone, the absence of vainglory.

1 Timothy 2:9 — Homily on 1 Timothy 8

In like manner he says, I will that women approach God without wrath and doubting, lifting up holy hands: that they should not follow their own desires, nor be covetous or rapacious. For what if a woman does not rob or steal herself, but does it through means of her husband? Paul however requires something more of women, that they adorn themselves "in modest apparel, with shamefacedness and sobriety; not with broidered hair or gold or pearls or costly array; But (which becometh women professing godliness) with good works." But what is this "modest apparel"? Such attire as covers them completely, and decently, not with superfluous ornaments, for the one is becoming, the other is not.

1 Timothy 2:9 — Instructions to Catechumens, Second Instruction

For what reason wilt thou be able to state, what defense, when the Master lays these pearls to thy charge, and brings the poor who have perished with hunger into the midst? On this account Paul said, "not with braided hair, or gold, or pearls, or costly raiment." For therein would be a snare. And if we were to enjoy them continually, yet we shall lay them aside with death. But arising out of virtue there is all security, and no vicissitude and changeableness, but here it makes us more secure, and also accompanies us there. Dost thou wish to possess pearls, and never to lay aside this wealth? Take off all ornament and place it in the hands of Christ through the poor. He will keep all thy wealth for thee, when He shall raise up thy body with much radiancy. Then He shall invest thee with better wealth and greater ornament, since this present is mean and absurd.

1 Timothy 2:9 — Homily on the Gospel of Matthew 89

And Paul again with him stands as an accuser, telling Timothy to charge the women, "not to adorn themselves with braided hair, or gold, or pearls, or costly array." So that everywhere the wearing of gold is hurtful, but especially when thou art entering into a church, when thou passest through the poor. For if thou weft exceedingly anxious to bring an accusation against thyself, thou couldest not put on any other array than this visage of cruelty and inhumanity.

1 Timothy 2:9 — Homily on the Gospel of Matthew 49

And if thou despise our judgments, hear the voice of Paul, with great earnestness forbidding these things, and then thou wilt perceive the absurdity of them. What then saith he? "Not with braided hair, or gold, or pearls, or costly array." Of what favor then canst thou be worthy; when, in spite of Paul's prohibiting the married woman to have costly clothing, thou extendest this effeminacy even to thy shoes, and hast no end of contrivances for the sake of this ridicule and reproach? Yes: for first a ship is built, then rowers are mustered, and a man for the prow, and a helmsman, and a sail is spread, and an ocean traversed, and, leaving wife and children and country, the merchant commits his very life to the waves, and comes to the land of the barbarians, and undergoes innumerable dangers for these threads, that after it all thou mayest take them, and sew them into thy shoes, and ornament the leather. And what can be done worse than this folly?

1 Timothy 2:10 — Homily on 1 Timothy 8

Paul however requires something more of women, that they adorn themselves "in modest apparel, with shamefacedness and sobriety; not with broidered hair or gold or pearls or costly array; But (which becometh women professing godliness) with good works." But what is this "modest apparel"? Such attire as covers them completely, and decently, not with superfluous ornaments, for the one is becoming, the other is not.

1 Timothy 2:10 — ON VIRGINITY 63.1

Gems and gold and costly garments and lavish, embroidered flowers of various colors and anything else perishable in nature in no way adorn souls. But the following do: fasts, holy vigils, gentleness, reasonableness, poverty, courage, humility, patience—in a word, disdain for everything passing in this life.

1 Timothy 2:11 — Homily on 1 Timothy 9

Great modesty and great propriety does the blessed Paul require of women, and that not only with respect to their dress and appearance: he proceeds even to regulate their speech. And what says he? "Let the woman learn in silence"; that is, let her not speak at all in the church; which rule he has also given in his Epistle to the Corinthians, where he says, "It is a shame for women to speak in the church"; and the reason is, that the law has made them subject to men. And again elsewhere, "And if they will learn anything, let them ask their husbands at home." Then indeed the women, from such teaching, kept silence; but now there is apt to be great noise among them, much clamor and talking, and nowhere so much as in this place. They may all be seen here talking more than in the market, or at the bath. For, as if they came hither for recreation, they are all engaged in conversing upon unprofitable subjects. Thus all is confusion, and they seem not to understand, that unless they are quiet, they cannot learn anything that is useful. For when our discourse strains against the talking, and no one minds what is said, what good can it do to them? To such a degree should women be silent, that they are not allowed to speak not only about worldly matters, but not even about spiritual things, in the church. This is order, this is modesty, this will adorn her more than any garments. Thus clothed, she will be able to offer her prayers in the manner most becoming.

1 Timothy 2:12 — Homily on 1 Corinthians 26

For with us indeed the woman is reasonably subjected to the man: since equality of honor causeth contention. And not for this cause only, but by reason also of the deceit which happened in the beginning. Wherefore you see, she was not subjected as soon as she was made; nor, when He brought her to the man, did either she hear any such thing from God, nor did the man say any such word to her: he said indeed that she was "bone of his bone, and flesh of his flesh:" but of rule or subjection he no where made mention unto her. But when she made an ill use of her privilege and she who had been made a helper was found to be an ensnarer and ruined all, then she is justly told for the future, "thy turning shall be to thy husband."

1 Timothy 2:12 — Treatise on the Priesthood, Book 3

The divine law indeed has excluded women from the ministry, but they endeavor to thrust themselves into it; and since they can effect nothing of themselves, they do all through the agency of others; and they have become invested with so much power that they can appoint or eject priests at their will: things in fact are turned upside down, and the proverbial saying may be seen realized—"The ruled lead the rulers:" and would that it were men who do this instead of women, who have not received a commission to teach. Why do I say teach? for the blessed Paul did not suffer them even to speak in the Church. But I have heard some one say that they have obtained such a large privilege of free speech, as even to rebuke the prelates of the Churches, and censure them more severely than masters do their own domestics.

1 Timothy 2:12 — Homily on 1 Timothy 9

"But I suffer not a woman to teach." "I do not suffer," he says. What place has this command here? The fittest. He was speaking of quietness, of propriety, of modesty, so having said that he wished them not to speak in the church, to cut off all occasion of conversation, he says, let them not teach, but occupy the station of learners. For thus they will show submission by their silence. For the sex is naturally somewhat talkative: and for this reason he restrains them on all sides. "For Adam," says he, "was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression."

1 Timothy 2:13 — Homily on 1 Timothy 9

If it be asked, what has this to do with women of the present day? it shows that the male sex enjoyed the higher honor. Man was first formed; and elsewhere he shows their superiority. "Neither was the man created for the woman, but the woman for the man." Why then does he say this? He wishes the man to have the preeminence in every way; both for the reason given above, he means, let him have precedence, and on account of what occurred afterwards. For the woman taught the man once, and made him guilty of disobedience, and wrought our ruin. Therefore because she made a bad use of her power over the man, or rather her equality with him, God made her subject to her husband. "Thy desire shall be to thy husband?" This had not been said to her before.

1 Timothy 2:14 — Homily on 1 Timothy 9

But how was Adam not deceived? If he was not deceived, he did not then transgress? Attend carefully. The woman said, "The serpent beguiled me." But the man did not say, The woman deceived me, but, "she gave me of the tree, and I did eat." Now it is not the same thing to be deceived by a fellow-creature, one of the same kind, as by an inferior and subordinate animal. This is truly to be deceived. Compared therefore with the woman, he is spoken of as "not deceived." For she was beguiled by an inferior and subject, he by an equal. Again, it is not said of the man, that he "saw the tree was good for food," but of the woman, and that she "did eat, and gave it to her husband": so that he transgressed, not captivated by appetite, but merely from the persuasion of his wife. The woman taught once, and ruined all. On this account therefore he saith, let her not teach. But what is it to other women, that she suffered this? It certainly concerns them; for the sex is weak and fickle, and he is speaking of the sex collectively. For he says not Eve, but "the woman," which is the common name of the whole sex, not her proper name. Was then the whole sex included in the transgression for her fault? As he said of Adam, "After the similitude of Adam's transgression, who is the figure of Him that was to come"; so here the female sex transgressed, and not the male.

1 Timothy 2:15 — Homily on 1 Timothy 9

Shall not women then be saved? Yes, by means of children. For it is not of Eve that he says, "If they continue in faith and charity and holiness with sobriety." What faith? what charity? what holiness with sobriety? It is as if he had said, "Ye women, be not cast down, because your sex has incurred blame. God has granted you another opportunity of salvation, by the bringing up of children, so that you are saved, not only by yourselves, but by others." See how many questions are involved in this matter. "The woman," he says, "being deceived was in the transgression." What woman? Eve. Shall she then be saved by child-bearing? He does not say that, but, the race of women shall be saved. Was not it then involved in transgression? Yes, it was, still Eve transgressed, but the whole sex shall be saved, notwithstanding, "by childbearing." And why not by their own personal virtue? For has she excluded others from this salvation? And what will be the case with virgins, with the barren, with widows who have lost their husbands, before they had children? will they perish? is there no hope for them? yet virgins are held in the highest estimation. What then does he mean to say? Some interpret his meaning thus. As what happened to the first woman occasioned the subjection of the whole sex, (for since Eve was formed second and made subject, he says, let the rest of the sex be in subjection,) so because she transgressed, the rest of the sex are also in transgression. But this is not fair reasoning; for at the creation all was the gift of God, but in this case, it is the consequence of the woman's sin. But this is the amount of what he says. As all men died through one, because that one sinned, so the whole female race transgressed, because the woman was in the transgression. Let her not however grieve. God hath given her no small consolation, that of childbearing. And if it be said that this is of nature, so is that also of nature; for not only that which is of nature has been granted, but also the bringing up of children. "If they continue in faith and charity and holiness with sobriety"; that is, if after childbearing, they keep them in charity and purity. By these means they will have no small reward on their account, because they have trained up wrestlers for the service of Christ. By holiness he means good life, modesty, and sobriety.

1 Timothy 3:1 — ON THE PRIESTHOOD 3.10-11

The first of all qualities that a priest or bishop ought to possess is that he must purify his soul entirely of ambition for the office.… The right course, I think, is to have so reverent an estimation of the office as to avoid its responsibility from the start.… But if anyone should cling to a position for which he is not fit, he deprives himself of all pardon and provokes God's anger the more by adding a second and more serious offense.… It is indeed a terrible temptation to covet this honor. And in saying this, I do not contradict St. Paul but entirely agree with what he says. What are his words? "If a man seeks the office of a bishop, he desires a good work." What is terrible is to desire the absolute authority and power of the bishop but not the work itself.

1 Timothy 3:1 — Homily on 1 Timothy 9

"This is a faithful saying." This relates to the present subject, not to what follows, respecting the office of a Bishop. For as it was doubted, he affirms it to be a true saying, that fathers may be benefited by the virtue of their children, and mothers also, when they have brought them up well. But what if she be herself addicted to wickedness and vice? Will she then be benefited by the bringing up of children? Is it not probable that she will bring them up to be like herself? It is not therefore of any woman, but of the virtuous woman, that it is said she shall receive a great recompense for this also.

1 Timothy 3:1 — Homily on 1 Timothy 10

As now proceeding to discourse of the Episcopal office, he sets out with showing what sort of a person a Bishop ought to be. And here he does not do it as in the course of his exhortation to Timothy, but addresses all, and instructs others through him. And what says he? "If a man desire the office of a Bishop," I do not blame him, for it is a work of protection. If any one has this desire, so that he does not covet the dominion and authority, but wishes to protect the Church, I blame him not. "For he desireth a good work." Even Moses desired the office, though not the power, and his desire exposed him to that taunt, "Who made thee a ruler and a judge over us?" If any one, then, desire it in this way, let him desire it. For the Episcopate is so called from having the oversight of all.

1 Timothy 3:2 — Homily on 1 Timothy 10

"A Bishop then," he says, "must be blameless, the husband of one wife." This he does not lay down as a rule, as if he must not be without one, but as prohibiting his having more than one. For even the Jews were allowed to contract second marriages, and even to have two wives at one time. For "marriage is honorable." Some however say, that this is said that he should be the husband of one wife. "Blameless." Every virtue is implied in this word; so that if any one be conscious to himself of any sins, he doth not well to desire an office for which his own actions have disqualified him. For such an one ought to be ruled, and not to rule others. For he who bears rule should be brighter than any luminary; his life should be unspotted, so that all should look up to him, and make his life the model of their own. "Vigilant," he says, that is, circumspect, having a thousand eyes about him, quicksighted, not having the eyes of his mind dimmed. For many things occur which permit not a man to see clearly, to see things as they are. For care and troubles, and a load of business on all sides press upon him. He must therefore be vigilant, not only over his own concerns, but over those of others. He must be well awake, he must be fervent in spirit, and, as it were, breathe fire; he must labor and attend upon his duty by day and by night, even more than a general upon his army; he must be careful and concerned for all. "Sober, of good behavior, given to hospitality." Because these qualities are possessed by most of those who are under their rule, (for in these respects they ought to be equal to those who rule over them,) he, to show what is peculiar to the Bishops, adds, "apt to teach." For this is not required of him that is ruled, but is most essential to him who has this rule committed to him.

1 Timothy 3:3 — Homily on 1 Timothy 10

"Not given to wine": here he does not so much mean intemperate, as insolent and impudent. "No striker": this too does not mean a striker with the hands. What means then "no striker"? Because there are some who unseasonably smite the consciences of their brethren, it seems to be said with reference to them. "Not greedy of filthy lucre, but patient: not a brawler, not covetous;" ... But why does he say, speaking of a Bishop, that he should be "not given to wine, hospitable," when he should name greater things? Why said he not that he should be an Angel, not subject to human passions? Where are those great qualities of which Christ speaks, which even those under their rule ought to possess? To be crucified to the world, to be always ready to lay down their lives, as Christ said. "The good Shepherd giveth his life for the sheep" (John x. 11); and again, "He that taketh not his cross and followeth after me, is not worthy of me." (Matt. x. 38) But "not given to wine," he says; a good prospect indeed, if such are the things of which a Bishop is to be admonished! Why has he not said that he ought to be already raised above the world? But dost thou demand less of the Bishop, than even of those in the world? For to these he saith, "Mortify your members which are upon the earth" (Col. iii. 5), and "He that is dead, is freed from sin." (Rom. vi. 7) "They that are Christ's have crucified the flesh"; and Christ again says, "Whosoever forsaketh not all that he hath, he is not worthy of Me." (Luke xv. 33) Why are not these things required by Paul? Plainly because few could be found of such a character, and there was need of many Bishops, that one might preside in every city.

1 Timothy 3:4 — Homily on 1 Timothy 10

"One that ruleth well his own house, having his children in subjection with all gravity." If then "he who is married cares for the things of the world," and a Bishop ought not to care for the things of the world, why does he say the husband of one wife? Some indeed think that he says this with reference to one who remains free from a wife. But if otherwise, he that hath a wife may be as though he had none. For that liberty was then properly granted, as suited to the nature of the circumstances then existing. And it is very possible, if a man will, so to regulate his conduct. For as riches make it difficult to enter into the kingdom of Heaven, yet rich men have often entered in, so it is with marriage. "Having his children in subjection with all gravity." This is necessary, that an example might be exhibited in his own house. For who would believe that he who had not his own son in subjection, would keep a stranger under command? "One that ruleth well his own house." Even those who are without say this, that he who is a good manager of a house will be a good statesman. For the Church is, as it were, a small household, and as in a house there are children and wife and domestics, and the man has rule over them all; just so in the Church there are women, children, servants. And if he that presides in the Church has partners in his power, so hath the man a partner, that is, his wife. Ought the Church to provide for her widows and virgins? so there are in a family servants, and daughters, to be provided for. And, in fact, it is easier to rule the house.

1 Timothy 3:5 — Homily on 1 Timothy 10

Therefore he asks, "if a man know not how to rule his own house, how shall he take care of the Church of God?" For the Church is, as it were, a small household, and as in a house there are children and wife and domestics, and the man has rule over them all; just so in the Church there are women, children, servants. And if he that presides in the Church has partners in his power, so hath the man a partner, that is, his wife. Ought the Church to provide for her widows and virgins? so there are in a family servants, and daughters, to be provided for. And, in fact, it is easier to rule the house.

1 Timothy 3:6 — Homily on John 9

Because nothing so alienates men from the lovingkindness of God, and gives them over to the fire of the pit, as the tyranny of pride. For when this is present with us, our whole life becomes impure, even though we fulfill temperance, chastity, fasting, prayer, almsgiving, anything.… Let us then restrain this swelling of the soul, let us cut up by the roots this lump of pride, if at least we would wish to be clean, and to escape the punishment appointed for the devil. For that the proud must fall under the same punishment as that (wicked) one, hear Paul declare; "Not a novice, lest being lifted up with pride, he fall into the judgment, and the snare of the devil." What is "the judgment"? He means, into the same "condemnation," the same punishment.

1 Timothy 3:6 — Homily on 1 Timothy 10

"Not a novice." He does not say, not a young man, but not a new convert. For he had said, "I have planted, Apollos watered, but God gave the increase." Wishing them to point out such an one, he used this word. For, otherwise, what hindered him from saying, "Not a young man"? For if youth only was an objection, why did he himself appoint Timothy, a young man? (and this he proves by saying to him, "Let no man despise thy youth.") Because he was aware of his great virtue, and his great strictness of life. Knowing which he writes, "From a child thou hast learned the holy Scriptures." And that he practiced intense fasting is proved by the words, "Use a little wine for thine often infirmities"; which he wrote to him amongst other things, as, if he had not known of such good works of his, he would not have written, nor given any such charge to his disciple. But as there were many then who came over from the Heathen, and were baptized, he says, "Do not immediately advance to a station of dignity a novice, that is, one of these new converts." For, if before he had well been a disciple, he should at once be made a Teacher, he would be lifted up into insolence. If before he had learnt to be under rule, he should be appointed one of the rulers, he would be puffed up: therefore he adds, "Lest being lifted up with pride, he fall into the condemnation of the devil," that is, into the same condemnation which Satan incurred by his pride.

1 Timothy 3:7 — Homily on 1 Timothy 10

"Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil." This is rightly said, as he was certain to be reproached by them, and for the same reason perhaps he said, "the husband of one wife," though elsewhere he says, "I would that all men were even as I myself!" that is, practicing continency. That he may not therefore confine them within too narrow a limit, by requiring an over-strict conversation, he is satisfied to prescribe moderate virtue. For it was necessary to appoint one to preside in every city, as he writes to Titus, "That thou shouldest ordain elders in every city, as I had appointed thee." But what if he should have a good report, and fair reputation, and not be worthy of it? In the first place this would not easily happen. It is much for good men to obtain a good report among their enemies. But, in fact, he has not left this to stand by itself; a good report "also," he says, that is, besides other qualities. What then, if they should speak evil of him without a cause from envy, especially as they were Heathens? This was not to be expected. For even they will reverence a man of blameless life. Why then does he say, speaking of himself, "Through evil report and good report"? Because it was not his life that they assailed, but his preaching. Therefore he says, "through evil report." They were slandered as deceivers and impostors, on account of their preaching, and this because they could not attack their moral characters and lives. For why did no one say of the Apostles, that they were fornicators, unclean, or covetous persons, but that they were deceivers, which relates to their preaching only? Must it not be that their lives were irreproachable? It is manifest. Therefore so let us too live, and no enemy, no unbeliever, will be able to speak evil of us. For he whose life is virtuous, is revered even by them. For truth stops the mouths even of enemies. But how does he "fall into a snare"? By falling often into the same sins, as those who are without. For if he be such a character, the evil one soon lays another snare for him, and they soon effect his destruction. But if he should have a good report from his enemies, much more will he have it from his friends. For that it is not likely that he, whose life is blameless, should be ill-reported of, we may infer from the words of Christ; "Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven." But what if one be falsely accused, and from peculiar circumstances be slandered? Well this is a possible case; but even such an one ought not to be promoted. For the result is much to be feared. Therefore it is said he should have "a good report," for your good works are to shine. As therefore no one will say that the sun is dark, not even the blind, (for he will be ashamed to oppose the opinion of all,) so him that is of remarkable goodness no one will blame. And though, on account of his doctrines, the Heathen will often slander him, yet they will not attack his virtuous life, but will join with others in admiring and revering it.

1 Timothy 3:7 — ON THE PRIESTHOOD 2.4

For when St. Paul said, "Moreover he must have good testimony from them that are without," he does not do away with careful and exact scrutiny, nor does he set up this testimony as a chief sign of assurance about such men. But having listed many requirements already, he added this one afterwards, to show that we must not be content with it alone for this kind of election but only take it into account along with other considerations. For it often happens that popular report is false.

1 Timothy 3:8 — Homily on 1 Timothy 11

Discoursing of Bishops, and having described their character, and the qualities which they ought to possess, and having passed over the order of Presbyters, he proceeds to that of Deacons. The reason of this omission was, that between Presbyters and Bishops there was no great difference. Both had undertaken the office of Teachers and Presidents in the Church, and what he has said concerning Bishops is applicable to Presbyters. For they are only superior in having the power of ordination, and seem to have no other advantage over Presbyters. "Likewise the Deacons." That is, they should have the same qualities as Bishops. And what are these same? To be blameless, sober, hospitable, patient, not brawlers, not covetous. And that he means this when he says "likewise," is evident from what he says in addition, "grave, not doubletongued"; that is, not hollow or deceitful. For nothing so debases a man as deceit, nothing is so pernicious in the Church as insincerity. "Not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience." Thus he explains what he means by "blameless."

1 Timothy 3:9 — Homily on 1 Timothy 11

And here he requires, though in other words, that he be "not a novice," where he says, "Let these also first be proved," where the conjunction "also" is added, as connecting this with what had been said before of Bishops, for nothing intervenes between. And there is the same reason for the "not a novice" in that case. For would it not be absurd, that when a newly purchased slave is not entrusted with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the Church of God from a state of heathenism, and be at once placed in a station of preeminence?

1 Timothy 3:10 — Homily on 1 Timothy 11

And here he requires, though in other words, that he be "not a novice," where he says, "Let these also first be proved," where the conjunction "also" is added, as connecting this with what had been said before of Bishops, for nothing intervenes between. And there is the same reason for the "not a novice" in that case. For would it not be absurd, that when a newly purchased slave is not entrusted with anything in a house, till he has by long trial given proofs of his character, yet that one should enter into the Church of God from a state of heathenism, and be at once placed in a station of preeminence?

1 Timothy 3:11 — Homily on 1 Timothy 11

"Even so must the women be grave, not slanderers, sober, faithful in all things." Some have thought that this is said of women generally, but it is not so, for why should he introduce anything about women to interfere with his subject? He is speaking of those who hold the rank of Deaconesses.

1 Timothy 3:12 — Homily on 1 Timothy 11

"Let the Deacons be husbands of one wife." This must be understood therefore to relate to Deaconesses. For that order is necessary and useful and honorable in the Church. Observe how he requires the same virtue from the Deacons, as from the Bishops, for though they were not of equal rank, they must equally be blameless; equally pure. "Ruling their children and their own houses well." Everywhere they are required to rule their children well, that others may not be scandalized by their misconduct.

1 Timothy 3:13 — Homily on 1 Timothy 11

"For they that have used the office of a Deacon well purchase to themselves a good degree, and much boldness in the faith which is in Christ Jesus." "They that use the office of a Deacon well, purchase to themselves a good degree," that is, advancement, "and much boldness in the faith of Jesus Christ"; as if he would say, that those who have been found vigilant in the lower degree will soon ascend to the higher.

1 Timothy 3:14 — Homily on 1 Timothy 11

"These things write I unto thee, hoping to come unto thee shortly. But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth." That he may not plunge Timothy into dejection by giving him orders about such matters, he says, I write thus not as though I were not coming, but I will indeed come, still in case I should be delayed, that thou mayest not be distressed. And this he writes to him to prevent his being dejected, but to others in order to rouse them to greater earnestness. For his presence, though only promised, would have great effect. Nor let it seem strange that, though foreseeing everything through the Spirit, he was yet ignorant of this, and only says, I hope to come, but if I tarry, which implies uncertainty. For since he was led by the Spirit, and did not act from his own inclination, he was naturally uncertain about this matter.

1 Timothy 3:15 — Homily on 1 Timothy 11

"That thou mayest know," he says, "how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth." Not like that Jewish house. For it is this that maintains the faith and the preaching of the Word. For the truth is the pillar and the ground of the Church.

1 Timothy 3:16 — Homily on 1 Timothy 11

"And without controversy great is the mystery of godliness; God [He who] was manifest in the flesh, justified in the Spirit." Here he speaks of the Dispensation in our behalf. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The Church is the pillar of the world. Consider this mystery, and thou mayest be struck with awe: for it is indeed "a great mystery," and "a mystery of godliness," and that "without controversy" or question, for it is beyond all doubt. Since in his directions to the Priests he had required nothing like what is found in Leviticus he refers the whole matter to Another, saying, "God was manifest in the flesh." The Creator was seen incarnate. "He was justified in the Spirit." As it is said, "Wisdom is justified of her children," or because He practiced no guile, as the Prophet says, "Because he had done no violence, neither was guile found in his mouth." (Isa. liii. 9; 1 Pet. ii. 22) "Seen of Angels." So that Angels together with us saw the Son of God, not having before seen Him. Great, truly great, was this mystery! "Preached unto the Gentiles, believed on in the world." He was heard of and believed in through all parts of the world, as the Prophet foreshowed, saying, "Their sound is gone out into all the world." (Ps. xix. 4) Think not that these things are mere words, for they are not, but full of hidden realities. "Received up into glory." He ascended upon clouds. "This Jesus," it is said, "Who is taken up from you, shall so come in like manner as ye have seen Him go into heaven." (Acts i. 11) The dispensation in our behalf he calls a "mystery," and well may it be so called, since it is not manifest to all, nay, it was not manifest to the Angels, for how could it, when it was "made known by the Church"? (Eph. iii. 10) Therefore he says, "without controversy great is the mystery." Great indeed was it. For God became Man, and Man became God. A Man was seen without sin! A Man was received up, was preached in the world! Together with us the Angels saw Him. This is indeed a mystery! Let us not then expose this mystery. Let us not lay it forth everywhere, but let us live in a manner worthy of the mystery. They to whom a mystery is intrusted are great persons. We account it a mark of favor, if a king intrusts a secret to us. But God has committed His mystery to us, yet are we ungrateful to our Benefactor, as if we had not received the greatest benefits. Our insensibility to such a kindness should strike us with horror. And how is that a mystery which all know? In the first place all do not know it, and before then too they knew it not, but now it is made manifest.

1 Timothy 3:16 — Homily on John 73

"Had ye known My Essence and My Dignity, ye would have known that of the Father also; and henceforth ye shall know Him, and have seen Him," (the one belonging to the future, the other to the present,) that is, "by Me." By "sight," He meaneth knowledge by intellectual perception. For those who are seen we may see and not know; but those who are known we cannot know and not know. Wherefore He saith, "and ye have seen Him"; just as it saith, "was seen also of Angels." (1 Tim. iii. 16.) Yet the very Essence was not seen; yet it saith that He "was seen," that is, as far as it was possible for them to see. These words are used, that thou mayest learn that the man who hath seen Him knoweth Him who begat Him. But they beheld Him not in His unveiled Essence, but clothed with flesh.

1 Timothy 4:1 — Homily on 1 Timothy 12

As those who adhere to the faith are fixed on a safe anchor, so those who fall from the faith can nowhere rest; but after many wanderings to and fro, they are borne at last into the very gulf of perdition. And this he had shown before, saying, that some had "already made shipwreck concerning the faith," and now he says, "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits." This is said of the Manichaeans, the Encratites, and the Marcionites, and the whole of their tribe, that they should hereafter depart from the faith. Seest thou that this departure from the faith is the cause of all the evils that follow! But what is "expressly"? Plainly, clearly, and beyond doubt. Marvel not, he says, if some having departed from the faith still adhere to Judaism. There will be a time, when even those who have partaken of the faith will fall into a worse error, not only with respect to meats, but to marriages, and other such things, introducing the most pernicious notions. This refers not to the Jews, (for "the latter times," and a "departure from the faith," is not applicable to them;) but to the Manichees, and the founders of these sects. And he calls them very justly, "seducing spirits," since it was by these they were actuated in speaking such things.

1 Timothy 4:2 — Homily on 1 Timothy 12

"Speaking lies in hypocrisy." This implies that they utter not these falsehoods through ignorance and unknowingly, but as acting a part, knowing the truth, but "having their conscience seared," that is, being men of evil lives. But why does he speak only of these heretics? Christ had before said, "Offenses must need come" (Matt. xviii. 7), and he had predicted the same in his parable of the sower, and of the springing up of the tares. But here admire with me the prophetic gift of Paul, who, before the times in which they were to appear, specifies the time itself. As if he had said, Do not wonder, if, at the commencement of the faith, some endeavor to bring in these pernicious doctrines; since, after it has been established for a length of time, many shall depart from the faith.

1 Timothy 4:2 — ON VIRGINITY 5.2-6.1

In what way then is she a virgin who has fallen away from the faith, who has devoted herself to the deceivers, who obeys the demons and honors falsehood? In what way is she a virgin who has a seared conscience? For the virgin must be pure not only in body but also in soul if she is going to receive the holy bridegroom.… Virginity is defined by holiness of body and soul. But if a woman is unholy and impure in each respect, how could she be a virgin?… But she shows me a pale face, wasted limbs, a shabby garment and gentle glance.… What is the good of all that when the eye of the soul is bold, for what could be more audacious than that eye encouraging her real eyes to consider the objects of God's creation as bad?

1 Timothy 4:3 — Homily on 1 Timothy 12

"Forbidding to marry, and commanding to abstain from meats." Why then has he mentioned no other heresies? Though not particularized, they are implied by the expressions of "seducing spirits and doctrines of demons." But he did not wish to instill these things into the minds of men before the time; but that which had already commenced, the case of meats, he specifies. "Which God hath created to be received with thanksgiving of them which believe and know the truth." Why did he not say, by the unbelievers too? How by the unbelievers, when they exclude themselves from them by their own rules? But is not luxury forbidden? Certainly it is. But why? if good things are created to be received. Because He created bread, and yet too much is forbidden; and wine also, and yet excess is forbidden; and we are not commanded to avoid dainties as if they were unclean in themselves, but as they corrupt the soul by excess. It is then the last time. For "in the latter times," he says, "some shall depart from the faith." "Forbidding to marry." And do not we forbid to marry? God forbid. We do not forbid those who wish to marry, but those who do not wish to marry, we exhort to virginity. It is one thing to forbid, and another to leave one to his own free choice. He that forbids, does it once for all, but he who recommends virginity as a higher state, does not forbid marriage, because he prefers virginity. "Forbidding to marry," he says, "and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." It is well said, "who know the truth." The former things then were a type. For nothing is unclean by nature, but it becomes so through the conscience of him that partakes of it. And what was the object of the prohibition of so many meats? To restrain excessive luxury. But had it been said, "eat not for the sake of luxury," it would not have been borne. They were therefore shut up under the necessity of the law, that they might abstain from the stronger principle of fear. The fish was not forbidden, though it was manifestly more unclean than the swine. But they might have learned how pernicious luxury was from that saying of Moses, "Jeshurun waxed fat, and kicked." (Deut. xxxii. 15) Another cause of these prohibitions might be, that being straitened for other food, they might be reduced to slaughter sheep and oxen; he therefore restrained them from other things, on account of Apis and the calf, which was an abomination, ungrateful, polluted, and profane.

1 Timothy 4:3 — Homily on Matthew 7

"Well," saith one, "and what dost thou require us to do? to occupy the mountains, and become monks?" Why it is this which makes me sigh, that ye think them alone to be properly concerned with decency and chastity; and yet assuredly Christ made His laws common to all. Thus, when He saith, "if any one look on a woman to lust after her," He speaks not to the solitary, but to him also that hath a wife; since in fact that mount was at that time filled with all kinds of persons of that description. Form then in thy mind an image of that amphitheatre, and hate thou this, which is the devil's. Neither do thou condemn the severity of my speech. For I nether "forbid to marry," nor hinder thy taking pleasure; but I would have this be done in chastity, not with shame, and reproach, and imputations without end. I do not make it a law that you are to occupy the mountains and the deserts, but to be good and considerate and chaste, dwelling in the midst of the city. For in fact all our laws are common to the monks also, except marriage; yea rather, even with respect to this, Paul commands us to put ourselves altogether on a level with them; saying, "For the fashion of this world passeth away:" that "they that have wives be as though they had none."

1 Timothy 4:4 — Homily on 1 Timothy 12

"For every creature of God is good, and nothing to be refused, if it be received with thanksgiving." If it be the creature of God, it is good. For "all things," it is said, "were very good." (Gen. i. 31) By speaking thus of things eatable, he by anticipation impugns the heresy of those who introduce an uncreated matter, and assert that these things proceed from it. But if it is good, why is it "sanctified by the word of God and prayers"? For it must be unclean, if it is to be sanctified? Not so, here he is speaking to those who thought that some of these things were common; therefore he lays down two positions: first, that no creature of God is unclean: secondly, that if it were become so, you have a remedy, seal it, give thanks, and glorify God, and all the uncleanness passes away. Can we then so cleanse that which is offered to an idol? If you know not that it was so offered. But if, knowing this, you partake of it, you will be unclean; not because it was offered to an idol, but because contrary to an express command, you thereby communicate with devils. So that it is not unclean by nature, but becomes so through your wilful disobedience. What then, is not swine's flesh unclean? By no means, when it is received with thanksgiving, and with the seal; nor is anything else. It is your unthankful disposition to God that is unclean.

1 Timothy 4:5 — Homily on 1 Timothy 12

But if it is good, why is it "sanctified by the word of God and prayers"? For it must be unclean, if it is to be sanctified? Not so, here he is speaking to those who thought that some of these things were common; therefore he lays down two positions: first, that no creature of God is unclean: secondly, that if it were become so, you have a remedy, seal it, give thanks, and glorify God, and all the uncleanness passes away.

1 Timothy 4:6 — Homily on 1 Timothy 12

"If thou put the brethren in remembrance of these things, thou shall be a good minister of Jesus Christ, nourished up in the words of faith and of good doctrine, whereunto thou hast attained." What are the things here meant? The same which he had before mentioned, that "great is the mystery"; that to abstain from meats is the doctrine of devils, that they are "cleansed by the word of God and prayer." "Putting them in remembrance," he says; here you observe no authority; but all is condescension: he does not say "commanding" or "enjoining," but reminding them: that is, suggest these things as matter of advice, and so enter into discourses with them concerning the faith, "being nourished up," he says, meaning to imply constancy in application to these things. For as we set before us day by day this bodily nourishment, so he means, let us be continually receiving discourses concerning the faith, and ever be nourished with them. What is this, "being nourished up"? Ruminating upon them; attending ever to the same things, and practicing ever the same, for it is no common nourishment that they supply. "Put them in remembrance of these things, meditate upon these things," for by the expression, "nourished up in the words of faith and sound doctrine," is implied that he should not only recommend these things to others, but himself practice them. For he says, "Nourished up in the words of faith, and of good doctrine, whereunto thou hast attained. But refuse profane and old wives' fables." Why does he not say, abstain from them, but "refuse"? He thus intimates that they should be utterly rejected. His meaning is, that he should not enter into any disputation with the teachers of them, but recommend to his own people the things prescribed above. For nothing is to be gained by contending with perverse men, unless where it might have an injurious effect, if we were supposed from weakness to decline arguing with them.

1 Timothy 4:7 — Homily on 1 Timothy 12

"But refuse profane and old wives' fables, and exercise thyself rather unto godliness." By these are meant Jewish traditions, and he calls them "fables," either because of their falsehood or their unseasonableness. For what is seasonable is useful, but what is unseasonable is not only useless but injurious. Suppose a man of adult age to be suckled by a nurse, would he not be ridiculous, because it is unseasonable? "Profane and old wives' fables," he calls them, partly because of their obsoleteness, and partly because they are impediments to faith. For to bring souls under fear, that are raised above these things, is an impious commandment. "Exercise thyself unto godliness." That is, unto a pure faith and a moral life; for this is godliness. So then we need "exercise." "But exercise thyself unto godliness," that is, unto a pure life, and the most virtuous conversation. He that exerciseth himself, even when it is not the season of contest, acts always as if he were contending, practices abstinence, endures all toils, is always anxious, endures much labor. "Exercise thyself," he saith, "unto godliness; for bodily exercise profiteth little, but godliness is profitable for all things, having the promise of the life that now is, and of that which is to come." And why, says one, does he mention this bodily exercise? To show by comparison the superiority of the other, in that the former is of no solid advantage, though it is attended with many toils, whilst the latter has a lasting and abundant good. As when he bids women "adorn themselves, not with broidered hair, or gold, or costly array: but which becometh women possessing godliness; with good works." (1 Tim. ii. 9, 10)

1 Timothy 4:8 — Homily on 1 Timothy 12

"For bodily exercise profiteth little." This has by some been referred to fasting; but away with such a notion! for that is not a bodily but a spiritual exercise. If it were bodily it would nourish the body, whereas it wastes and makes it lean, so that it is not bodily. Hence he is not speaking of the discipline of the body. What we need, therefore, is the exercise of the soul. For the exercise of the body hath no profit, but may benefit the body a little, but the exercise of godliness yields fruit and advantage both here and hereafter.

1 Timothy 4:9 — Homily on 1 Timothy 12

"This is a faithful saying," that is, it is true that godliness is profitable both here and hereafter. Observe how everywhere he brings in this, he needs no demonstration, but simply declares it, for he was addressing Timothy. So then even here, we have good hopes? For he who is conscious to himself of no evil, and who has been fruitful in good, rejoices even here: as the wicked man on the other hand is punished here as well as hereafter. He lives in perpetual fear, he can look no one in the face with confidence, he is pale, trembling, and full of anxiety. Is it not so with the fraudulent, and with thieves, who have no satisfaction even in what they possess? Is not the life of murderers and adulterers most wretched, who look upon the sun itself with suspicion? Is this to be called life? No; rather a horrid death!

1 Timothy 4:10 — Homily on 1 Timothy 12

"For therefore we both labor and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of them that believe." This in effect is to say, wherefore do we mortify ourselves, unless we expect future blessings? Have we endured so many evils, submitted to so many reproaches, suffered such insults and calumnies, and such numerous calamities in vain? For if we did not trust in the living God, on what account did we submit to these things? But if God is here the Saviour of the unbelieving, much more is He of the faithful hereafter. What salvation does he speak of? That to come? "Who is the Saviour," he says, "of all men, specially of them that believe." At present he is speaking of that which is here. But how is He the Saviour of the faithful? Had he not been so, they must long since have been destroyed, for all men have made war upon them. He calls him here to endure perils, that having God for his Saviour he may not faint nor need any aid from others, but willingly and with fortitude endure all things. Even those who eagerly grasp at worldly advantages, supported by the hope of gain, cheerfully undertake laborious enterprises.

1 Timothy 4:11 — Homily on 1 Timothy 13

In some cases it is necessary to command, in others to teach; if therefore you command in those cases where teaching is required, you will become ridiculous. Again, if you teach where you ought to command, you are exposed to the same reproach. For instance, it is not proper to teach a man not to be wicked, but to command; to forbid it with all authority. Not to profess Judaism, should be a command, but teaching is required, when you would lead men to part with their possessions, to profess virginity, or when you would discourse of faith. Therefore Paul mentions both: "Command and teach." When a man uses amulets, or does anything of that kind, knowing it to be wrong, he requires only a command; but he who does it ignorantly, is to be taught his error.

1 Timothy 4:12 — Homily on 1 Timothy 13

"Let no man despise thy youth." Observe that it becomes a priest to command and to speak authoritatively, and not always to teach. But because, from a common prejudice, youth is apt to be despised, therefore he says, "Let no man despise thy youth." For a teacher ought not to be exposed to contempt. But if he is not to be despised, what room is there for meekness and moderation? Indeed the contempt that he fails into personally he ought to bear; for teaching is commended by longsuffering. But not so, where others are concerned; for this is not meekness, but coldness. If a man revenge insults, and ill language, and injuries offered to himself, you justly blame him. But where the salvation of others is concerned, command, and interpose with authority. This is not a case for moderation, but for authority, lest the public good suffer. He enjoins one or the other as the case may require. Let no one despise thee on account of thy youth. For as long as thy life is a counterpoise, thou wilt not be despised for thy youth, but even the more admired: therefore he proceeds to say, "But be thou an example of the believers in word, in conversation, in charity, in faith, in purity." In all things showing thyself an example of good works: that is, be thyself a pattern of a Christian life, as a model set before others, as a living law, as a rule and standard of good living, for such ought a teacher to be. "In word," that he may speak with facility, "in conversation, in charity, in faith, in" true "purity, in temperance."

1 Timothy 4:13 — Treatise on the Priesthood, Book 4

In what else did this blessed saint excel the rest of the apostles? and how comes it that up and down the world he is so much on every one's tongue?… Is it not from the power of his epistles? whereby not only to the faithful of to-day, but from his time to this, yea and up to the end, even the appearing of Christ, he has been and will be profitable, and will continue to be so as long as the human race shall last. For as a wall built of adamant, so his writings fortify all the Churches of the known world, and he as a most noble champion stands in the midst, bringing into captivity every thought to the obedience of Christ.… For his writings are not only useful to us, for the overthrow of false doctrine and the confirmation of the true, but they help not a little towards living a good life.… From all this it is evident that St. Paul had given himself to the study of which we have been speaking with great diligence and zeal. Hear also what he says in his charge to his disciple: "Give heed to reading, to exhortation, to teaching," and he goes on to show the usefulness of this by adding, "For in doing this thou shalt save both thyself and them that hear thee."

1 Timothy 4:13 — Homily on 1 Timothy 13

"Till I come give attendance to reading, to exhortation, to doctrine." Even Timothy is commanded to apply to reading. Let us then be instructed not to neglect the study of the sacred writings. Again, observe, he says, "Till I come." Mark how he consoles him, for being as it were an orphan, when separated from him, it was natural that he should require such comfort. "Till I come," he says, give attendance to reading the divine writings, to exhortation of one another, to teaching of all.

1 Timothy 4:13 — Homily on the Acts of the Apostles 19

What equal to Timothy? tell me that: and yet to him says Paul, "Give attention to reading, to exhortation. (1 Tim. iv. 13.) For it is not possible, I say not possible, ever to exhaust the mind of the Scriptures. It is a well which has no bottom." For the more one dwells on them, the more insight does he get, the more does he behold the pure light.

1 Timothy 4:14 — Homily on Hebrews 30

Do not then cast all [the burden] on your teachers; do not [cast] all upon them who have the rule over you: ye also (he means) are able to edify one another. Which also he said in writing to the Thessalonians, "Edify one another, even as also ye do." (1 Thess. v. 11.) And again, "Comfort one another with these words." (1 Thess. iv. 18.) This we also now exhort you. If ye be willing, ye will have more success with each other than we can have. For ye both are with one another for a longer time, and ye know more than we of each other's affairs, and ye are not ignorant of each other's failings, and ye have more freedom of speech, and love, and intimacy; and these are no small [advantages] for teaching, but great and opportune introductions for it: ye will be more able than we both to reprove and to exhort. And not this only, but because I am but one, whereas ye are many; and ye will be able, however many, to be teachers. Wherefore I entreat you, do not "neglect this gift." Each one of you has a wife, has a friend, has a servant, has a neighbor; let him reprove him, let him exhort him.

1 Timothy 4:14 — Homily on 1 Timothy 13

"Neglect not the gift that is in thee, which was given thee by prophecy." Here he calls teaching prophecy. "With the laying on of the hands of the presbytery." He speaks not here of Presbyters, but of Bishops. For Presbyters cannot be supposed to have ordained a Bishop.

1 Timothy 4:15 — Homily on 1 Timothy 13

"Meditate upon these things; give thyself wholly to them." Observe how often he gives him counsel concerning the same things, thus showing that a teacher ought above all things to be attentive to these points.

1 Timothy 4:16 — Homily on 1 Timothy 13

"Take heed," he says, "unto thyself, and unto the doctrine: continue in them." That is, take heed to thyself, and teach others also. "For in so doing thou shalt both save thyself and them that hear thee." It is well said, "Thou shalt save thyself." For he that is "nourished up in the words of sound doctrine," first receives the benefit of it himself. From admonishing others, he is touched with compunction himself. For these things are not said to Timothy only, but to all. And if such advice is addressed to him, who raised the dead, what shall be said to us? Christ also shows the duty of teachers, when He says, "The kingdom of heaven is like unto an householder, who bringeth forth out of his treasure things new and old." And the blessed Paul gives the same advice, that "we through patience and comfort of the Scriptures might have hope." This he practiced above all men, being brought up in the law of his fathers, at the feet of Gamaliel, whence he would afterwards naturally apply to reading: for he who exhorted others would himself first follow the advice he gave. Hence we find him continually appealing to the testimony of the prophets, and searching into their writings. Paul then applies to reading, for it is no slight advantage that is to be reaped from the Scriptures. But we are indolent, and we hear with carelessness and indifference. What punishment do we not deserve!

1 Timothy 5:1 — Homily on 1 Timothy 13

"Rebuke not an elder." Is he now speaking of the order? I think not, but of any elderly man. What then if he should need correction? Do not rebuke him, but address him as you would a father offending.

1 Timothy 5:2 — Homily on 1 Timothy 13

"The elder women as mothers, the younger men as brethren; the younger women as sisters, with all purity." Rebuke is in its own nature offensive, particularly when it is addressed to an old man, and when it proceeds from a young man too, there is a threefold show of forwardness. By the manner and the mildness of it, therefore, he would soften it. For it is possible to reprove without offense, if one will only make a point of this: it requires great discretion, but it may be done. "The younger men as brethren." Why does he recommend this too here? With a view to the high spirit natural to young men, whence it is proper to soften reproof to them also with moderation. "The younger women as sisters"; he adds, "with all purity." Tell me not, he means, of merely avoiding sinful intercourse with them. There should not be even a suspicion. For since intimacy with young women is always suspicious, and yet a Bishop cannot always avoid it, he shows by adding these words, that "all purity" is required in such intimacy. But does Paul give this advice to Timothy? Yes, he says, for I am speaking to the world through him. But if Timothy was thus advised, let others consider what sort of conduct is required of them, that they should give no ground for suspicion, no shadow of pretext, to those who wish to calumniate.

1 Timothy 5:3 — Homily on 1 Timothy 13

"Honor widows, that are widows indeed." Why does he say nothing of virginity, nor command us to honor virgins? Perhaps there were not yet any professing that state, or they might have fallen from it. "For some," he says, "are already turned aside after Satan." For a woman may have lost her husband, and yet not be truly a widow. As in order to be a virgin, it is not enough to be a stranger to marriage, but many other things are necessary, as blamelessness and perseverance; so the loss of a husband does not constitute a widow, but patience, with chastity and separation from all men. Such widows he justly bids us honor, or rather support. For they need support, being left desolate, and having no husband to stand up for them. Their state appears to the multitude despicable and inauspicious. Therefore he wishes them to receive the greater honor from the Priest, and the more so, because they are worthy of it.

1 Timothy 5:4 — Homily on 1 Timothy 13

"But if any widow have children or grandchildren, let them learn first to show piety at home, and to requite their parents." Observe the discretion of Paul; how often he urges men from human considerations. For he does not here lay down any great and lofty motive, but one that is easy to be understood: "to requite their parents." How? For bringing them up and educating them. As if he should say, Thou hast received from them great care. They are departed. Thou canst not requite them. For thou didst not bring them forth, nor nourish them. Requite them in their descendants, repay the debt through the children. "Let them learn first to show piety at home." Here he more simply exhorts them to acts of kindness; then to excite them the more, he adds, "For that is good and acceptable before God." And as he had spoken of those "who are widows indeed," he declares who is indeed a widow.

1 Timothy 5:5 — HOMILIES ON 1 THESSALONIANS 6

"But she," he says, "that is a widow indeed, and desolate, hath her hope set on God." (1 Tim. v. 5) To whom is this said? To those who have no children, because they are more highly approved, and have a greater opportunity of pleasing God, because all their chains are loosened to them. There is no one to hold them fast, no one to compel them to drag their chains after them. Thou art separated from thy husband, but art united to God. Thou hast not a fellow-servant for thy associate, but thou hast thy Lord. When thou prayest, tell me, dost thou not converse with God? When thou readest, hear Him conversing with thee. And what does He say to thee? Much kinder words than thy husband. For though indeed thy husband should flatter thee, the honor is not great, for he is thy fellow-servant. But when the Lord flatters the slave, then is the courtship great. How then does He court us? Hear by what means he does it. "Come," He says, "unto Me, all ye that labor and are heavy laden, and I will give you rest." (Matt. xi. 28) And again through the Prophet He calls, saying, "Will a woman forget to have compassion on the offspring of her womb? But even if a woman should forget, yet will I not forget thee, saith the Lord." (Isa. xlix. 15, Sept) Of how great a love are these words? Seest thou the conversation of God with thee?

1 Timothy 5:5 — Homily on 1 Timothy 13

"Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth." She who being a widow has not made choice of a worldly life, is a widow indeed; she who trusts in God as she ought, and continues instant in prayer night and day, is a widow indeed. Not that she, who has children, is not a widow indeed. For he commends her who brings up children as she ought. But if any one has not children, he means, she is desolate, and her he consoles, saying, that she is most truly a widow, who has lost not only the consolation of a husband, but that arising from children, yet she has God in the place of all. She is not the worse for not having children, but He fills up her need with consolation, in that she is without children. What he says amounts to this. Grieve not, when it is said that a widow ought to bring up children, as if, because thou hast no children thy worth were on that account inferior. Thou art a widow indeed, whereas she who liveth in pleasure is dead while she liveth.

1 Timothy 5:6 — Concerning the Statues, Homily 15

Again, to live in luxury does not seem to be a manifest and admitted crime; but then it brings forth in us great evils,—drunkenness, violence, extortion, and rapine. For the prodigal and sumptuous liver, bestowing extravagant service upon the belly, is often compelled to steal, and to seize the property of others, and to use extortion and violence. If, then, thou avoidest luxurious living, thou removest the foundation of extortion, and rapine, and drunkenness, and a thousand other evils; cutting away the root of iniquity from its extremity. Hence Paul saith, that "she who liveth in pleasure is dead while she liveth."

1 Timothy 5:6 — Homily on 1 Timothy 13

But since many who have children choose the state of widowhood, not to cut off the occasions of a worldly life, but rather to enhance them, that they may do what they will with the greater license, and indulge the more freely in worldly lusts: therefore he says, "She that liveth in pleasure is dead while she liveth." Ought not a widow then to live in pleasure? Surely not. If then when nature and age is weak, a life of pleasure is not allowable, but leads to death, eternal death; what have men to say, who live a life of pleasure? But he says with reason, "She that liveth in pleasure is dead while she liveth."

1 Timothy 5:6 — On Lazarus and the Rich Man, Discourse 3

What then? Is it not possible, they say, to enjoy ease both here and hereafter? This, O man, is unattainable; it is one of the things impossible. It cannot, it cannot be, that he who here enjoys ease and plenty, and continually indulges in every luxury—who lives a vain and aimless life—can also enjoy honour hereafter. At the same time, if he be not troubled by poverty, he still is troubled by desire, and from this cause suffers restraint—a cause which gives rise to no small amount of trouble, Again, if disease do not afflict him, yet evil passion burns within, and it is no slight pain that springs from wrath; also, if trials be not laid upon him, yet wicked thoughts constantly arise to vex him. It is by no means a trivial matter to restrain lawless desire, to put a stop to vainglorious thoughts, to check insensate pride, to refrain from excess, to live in self-denial. And he who does not accomplish these things, and such as these, can never attain salvation. For that they who live luxuriously are not saved, hear what St Paul says concerning widows, "She that liveth in pleasure is dead while she liveth." And if this is said concerning a widow, much more is it true concerning a man.

1 Timothy 5:7 — Homily on 1 Timothy 13

"These things give in charge, that they may be blameless." He does not leave it to their choice. Command them, he says, not to be luxurious, assuming it to be confessedly an evil, as not holding it lawful or admissible for the luxurious to partake of the Holy Mysteries. "These things command," he says, "that they may be blameless." Thus you see it is reckoned among sins. For if it were a matter of choice, though it were left undone, we might still be blameless. Therefore in obedience to Paul, let us command the luxurious widow not to have place in the list of widows. For if a soldier, who frequents the bath, the theater, the busy scenes of life, is judged to desert his duty, much more the widows. Let us then not seek our rest here, that we may find it hereafter. Let us not live in pleasure here, that we may hereafter enjoy true pleasure, true delight, which brings no evil with it, but infinite good.

1 Timothy 5:8 — Homily on 1 Timothy 14

Many consider that their own virtue is sufficient for their salvation, and if they duly regulate their own life, that nothing further is wanting to save them. But in this they greatly err, which is proved by the example of him who buried his one talent, for he brought it back not diminished but entire, and just as it had been delivered to him. It is shown also by the blessed Paul, who says here, "If any one provide not for his own." The provision of which he speaks is universal, and relates to the soul as well as the body, since both are to be provided for. "If any provide not for his own, and especially for those of his own house," that is, those who are nearly related to him, "he is worse than an infidel." And so says Isaiah, the chief of the Prophets, "Thou shalt not overlook thy kinsmen of thy own seed." For if a man deserts those who are united by ties of kindred and affinity, how shall he be affectionate towards others? Will it not have the appearance of vainglory, when benefiting others he slights his own relations, and does not provide for them? And what will be said, if instructing others, he neglects his own, though he has greater facilities; and a higher obligation to benefit them? Will it not be said, These Christians are affectionate indeed, who neglect their own relatives? "He is worse than an infidel." Wherefore? Because the latter, if he benefits not aliens, does not neglect his near kindred. What is meant is this: The law of God and of nature is violated by him who provides not for his own family. But if he who provides not for them has denied the faith, and is worse than an infidel, where shall he be ranked who has injured his relatives? With whom shall he be placed? But how has he denied the faith? Even as it is said, "They profess that they know God, but in works they deny Him." What has God, in whom they believe, commanded? "Hide not thyself from thine own flesh." How does he then believe who thus denies God? Let those consider this, who to spare their wealth neglect their kindred. It was the design of God, in uniting us by the ties of kindred, to afford us many opportunities of doing good to one another. When therefore thou neglectest a duty which infidels perform, hast thou not denied the faith? For it is not faith merely to profess belief, but to do works worthy of faith. And it is possible in each particular to believe and not to believe.

1 Timothy 5:9 — ON VIRGINITY 39.2

It is possible to be a widow and not be enrolled in the rank of widows, as when a woman has not as yet accepted this way of life.… Paul allows the uncommitted woman to remarry if she so desires. But he strongly admonishes the one who has professed perpetual widowhood to God but then has later gotten married, because she has treated superficially her commitment to God.

1 Timothy 5:9 — Homily on 1 Timothy 14

He had said, "Let them learn first to show piety at home, and to requite their parents." He had also said, "She that liveth in pleasure is dead whilst she liveth." He had said, "If she provides not for her own she is worse than an infidel." Having mentioned the qualities which not to have would render a woman unworthy to be reckoned among the widows, he now mentions what she ought to have besides. What then? are we to receive her for her years? What merit is there in that? It is not her own doing that she is threescore years old. Therefore he does not speak of her age merely, as, if she has even reached those years, she may not yet, he says, without good works, be reckoned among the number. But why then is he particular about the age? He afterwards assigns a cause not originating with himself, but with the widows themselves.

1 Timothy 5:10 — Letter to a Young Widow

...this name of widow is not a title of calamity but of honour, aye the greatest honour. For do not quote the erroneous opinion of the world as a testimony, but the admonition of the blessed Paul, or rather of Christ. For in his utterances Christ was speaking through him as he himself said "If ye seek a proof of Christ who is speaking in me?" What then does he say? "Let not a widow be enrolled under threescore years of age" and again "but the younger widows refuse" intending by both these sayings to indicate to us the importance of the matter. And when he is making regulations about bishops he nowhere prescribes a standard of age, but in this case he is very particular on the point, and, pray, why so? not because widowhood is greater than priesthood, but because widows have greater labour to undergo than priests, being encompassed on many sides by a variety of business public and private. For as an unfortified city lies exposed to all who wish to plunder it, so a young woman living in widowhood has many who form designs upon her on every side not only those who aim at getting her money but also those who are bent upon corrupting her modesty. ... For once when I was still a young man I know that the sophist who taught me (and he exceeded all men in his reverence for the gods) expressed admiration for my mother before a large company. For enquiring, as was his wont, of those who sat beside him who I was, and some one having said that I was the son of a woman who was a widow, he asked of me the age of my mother and the duration of her widowhood, and when I told him that she was forty years of age of which twenty had elapsed since she lost my father he was astonished and uttered a loud exclamation, and turning to those present "Heavens!" cried he "what women there are amongst the Christians." So great is the admiration and praise enjoyed by widowhood not only amongst ourselves, but also amongst those who are outside the Church. And being aware of all this the blessed Paul said "Let not a widow be enrolled under threescore years of age." And even after this great qualification of age he does not permit her to be ranked in this sacred society but mentions some additional requisites "well reported of for good works, if she have brought up children if she have lodged strangers if she have washed the saints feet if she have relieved the afflicted, if she have diligently followed every good work." Heavens! what testing and scrutiny! how much virtue does he demand from the widow, and how precisely does he define it! which he would not have done, had he not intended to entrust to her a position of honour and dignity.

1 Timothy 5:10 — Homily on 1 Timothy 14

"Well reported of for good works, if she have brought up children." Truly, it is no unimportant work to bring up children; but bringing them up is not merely taking care of them; they must be brought up well; as he said before, "If they continue in faith, and charity, and holiness." (1 Tim. ii. 15) Observe how constantly he sets kindnesses to our own relatives before those to strangers. First he says, "If she have brought up children," then, "If she have lodged strangers, if she have washed the Saints' feet, if she have relieved the afflicted, if she have diligently followed every good work." But what if she be poor? Not even in that case is she debarred from bringing up children, lodging strangers, relieving the afflicted. She is not more destitute than the widow who gave the two mites. Poor though she be, she has an house, she does not lodge in the open air. "If," he says, "she have washed the Saints' feet." This is not a costly work. "If she have diligently followed every good work." What precept does he give here? He exhorts them to contribute bodily service, for women are peculiarly fitted for such attendance, for making the bed of the sick, and composing them to rest. Strange! what strictness does he require of widows; almost as much as of the Bishop himself. For he says, "If she have diligently followed every good work." This is as though he meant that, if she could not of herself perform it, she shared and cooperated in it. When he cuts off luxury, he would have her provident, a good economist, and at the same time continually persevering in prayer. Such was Anna. Such strictness does he require of widows. Greater even than of virgins, from whom he yet requires much strictness, and eminent virtue. For when he speaks of "that which is comely," and "that she may attend upon the Lord without distraction" (1 Cor. vii. 35), he gives, in a manner, a summary of all virtue.

1 Timothy 5:11 — ON VIRGINITY 36.2

Paul himself has condemned women who chose widowhood but then do not desire to abide by their decision.

1 Timothy 5:11 — AGAINST REMARRIAGE 3

Why then, you ask, did Paul forbid young women to remain as widows even if they were willing?… Do you not see that it is not those who wish to keep their widowhood but rather those who prefer to marry after being widowed whom he forbids to remain as widows and to be appointed to that holy company? And he does so very wisely. For if you should intend to engage in second marriages, he says, do not profess widowhood. For breaking a promise is much worse than not promising at all.

1 Timothy 5:11 — Homily on 1 Timothy 15

"The younger widows refuse, for when they have begun to wax wanton against Christ, they will marry"; that is, when they have become scornful and luxurious. For as in the case of a just man, we might say, "Let her depart, for she has become another's." He shows therefore that though they chose widowhood, it was not the choice of their judgment. So then a widow, by the state of widowhood, is espoused to Christ. For He has said, "I am the defender of the widows and the father of the orphans." He shows that they do not choose widowhood as they ought, but wax wanton: however he bears with them. Elsewhere indeed he says, "I have espoused you to one husband, that I may present you as a chaste virgin to Christ."

1 Timothy 5:12 — Homily on 1 Timothy 15

"Having condemnation, because they have cast off their first faith." By faith he means, fidelity to their covenant. As if he had said, They have been false to Christ, they have dishonored Him, and transgressed His covenant.

1 Timothy 5:13 — Homily on 1 Timothy 15

Thus he commands not only men, but women also, to work. For idleness is the teacher of every sin. And not only are they exposed to this condemnation, but to other sins. If therefore it is unbecoming for a married woman "to go from house to house," much more is it for a virgin. What then happens, when the care for the husband is withdrawn, and the care to please God does not constrain them? They naturally become idlers, tattlers, and busybodies. For he who does not attend to his own concerns will be meddling with those of others, even as he who minds his own business will take no account of and have no care about the affairs of another. And nothing is so unbecoming to a woman, as to busy herself in the concerns of others, and it is no less unbecoming to a man. This is a great sign of impudence and forwardness.

1 Timothy 5:14 — AGAINST REMARRIAGE 3

It is likely that many widows at that time had lived more recklessly and arrogantly after the death of their husbands, as if freed from some constraining tyranny of their husbands over them; and so some earn a bad reputation for themselves because of their audacity. Drawing them away from this ruinous freedom, Paul leads them back to their former yoke. He says that if a widow intends to secretly cheapen and dishonor herself, it is much better to marry and "give our enemies no occasion to speak ill of us." Thus, because he did not want to furnish opportunities for rebuke or want the widow to live the wanton life of a harlot, he permitted second marriages.

1 Timothy 5:14 — Homily on 1 Timothy 15

"I will therefore," he says, (since they themselves wish it,) "that the younger widows marry, bear children, guide the house." This course is at least preferable to the other. They ought indeed to be concerned for the things of God, they ought to preserve their faith. But since they do not this, it is better to avoid a worse course. God is not dishonored by their marrying again, and they do not fall into those practices, which have been censured. From such a widowhood, no good could arise, but good may come out of this marriage. Hence the women will be able to correct that indolence and vanity of mind. But why, since some have fallen away, does he not say that much care is to be taken of them, that they may not fall into the error he has mentioned? Why has he commanded them to marry? Because marriage is not forbidden, and it is a safeguard to them. Wherefore he adds, that they "give none occasion," or handle, "to the adversary to speak reproachfully."

1 Timothy 5:15 — Homily on 1 Timothy 15

"For some are already turned aside after Satan." Such widows as these then he would have refused, not meaning that there should be no younger widows, but that there should be no adulteresses, that none should be idle, busy-bodies, speaking things that they ought not, that no occasion should be given to the adversary. Had nothing of this kind taken place, he would not have forbidden them.

1 Timothy 5:16 — Homily on 1 Timothy 15

Observe how again he speaks of those as "widows indeed," who are left destitute, and have no resource from any other quarter. It was better to have it so. For thus two great objects were attained. Those had an opportunity of doing good, whilst these were honorably maintained, and the Church not burdened. And he has well said, "If any believer." For it is not fit that believing women should be maintained by unbelievers, lest they should seem to stand in need of them. And observe how persuasively he speaks; he has not said, "let them maintain them expensively," but "let them relieve them." "That the Church," he says, "may relieve them that are widows indeed." She therefore has the reward of this help also, for she that helps the Church, helps not her only, but those widows too whom the Church is thus enabled to maintain more bountifully.

1 Timothy 5:17 — Homily on John 22

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

1 Timothy 5:17 — On the Priesthood, Book 4

But when he speaks of priests he says, "Let the elders that rule well be counted worthy of double honor, especially those who labor in the word, and in teaching." For this is the perfection of teaching when the teachers both by what they do, and by what they say as well, bring their disciples to that blessed state of life which Christ appointed for them. For example alone is not enough to instruct others. Nor do I say this of myself; it is our Saviour's own word. "For whosoever shall do and teach them, he shall be called great." Now if doing were the same as teaching, the second word here would be superfluous; and it had been enough to have said "whosoever shall do" simply. But now by distinguishing the two, he shows that practice is one thing, and doctrine another, and that each needs the help of the others in order to complete edification.

1 Timothy 5:17 — Homily on 1 Timothy 15

The "honor" of which he here speaks is attention to them, and the supply of their necessities, as is shown by his adding, "Thou shalt not muzzle the ox that treadeth out the corn"; and, "The laborer is worthy of his reward." So when he says, "Honor widows," he means, "support" them in all that is necessary. Thus he says, "That it may relieve those that are widows indeed"; and again, "Honor widows that are widows indeed," that is, who are in poverty, for the greater their poverty, the more truly are they widows. He alleges the Law, he alleges the words of Christ, both agreeing herein. For the Law says, "Thou shall not muzzle the ox that treadeth out the corn." See how he would have the teacher labor! For there is not, indeed there is not, any other labor such as his. But this is from the Law. But how does he quote from Christ? "The laborer is worthy of his reward." Let us not then look only to the reward, but to the terms of the commandment. "The laborer," he says, "is worthy of his reward." So that if any one lives in sloth and luxury, he is unworthy of it. Unless he is as the ox treading out the corn, and bearing the yoke, in spite of heat and thorns, and ceases not till he has carried the corn into the granary, he is not worthy. Therefore to teachers should be granted a supply of their necessities without grudging, that they may not faint nor be discouraged, nor by attention to inferior things deprive themselves of greater; that they may labor for spiritual things, paying no regard to worldly things. And what is double support? Double that of the widows, or of the deacons, or simply, liberal support. Let us not then think only of the double maintenance granted them, but of what is added, "Those who rule well." And what is it to rule well? Let us hear Christ, Who says, "The good shepherd giveth his life for his sheep." Thus to rule well is, from our concern for them, never to spare ourselves. "Especially those who labor in the word and doctrine." Where then are those who say that there is no occasion for the word and doctrine? Whereas he says to Timothy, "Meditate upon these things; give thyself wholly to them"; and, "Give attendance to reading, to exhortation, to doctrine; for in doing this thou shalt save both thyself, and them that hear thee." These are the men whom he wishes to be honored most of all, and he adds the reason, for they sustain great labor.

1 Timothy 5:18 — Homily on 1 Timothy 15

He alleges the Law, he alleges the words of Christ, both agreeing herein. For the Law says, "Thou shall not muzzle the ox that treadeth out the corn." See how he would have the teacher labor! For there is not, indeed there is not, any other labor such as his. But this is from the Law. But how does he quote from Christ? "The laborer is worthy of his reward." Let us not then look only to the reward, but to the terms of the commandment. "The laborer," he says, "is worthy of his reward." So that if any one lives in sloth and luxury, he is unworthy of it. Unless he is as the ox treading out the corn, and bearing the yoke, in spite of heat and thorns, and ceases not till he has carried the corn into the granary, he is not worthy.

1 Timothy 5:19 — Homily on 1 Timothy 15

May we then receive an accusation against a younger man, or against any one at all without witnesses? Ought we not in all cases to come to our judgments with the greatest exactness? What then does he mean? Do not so, he means, with any, but especially in the case of an elder. For he speaks of an elder not with respect to office, but to age, since the young more easily fall into sin than their elders. And it is manifest from hence that the Church, and even the whole people of Asia, had been now intrusted to Timothy, which is the reason why he discourses with him concerning elders. And because many judgments are formed upon suspicion, there ought, he says, to be witnesses, and men to convict the offender according to the ancient law. "At the mouth of two or three witnesses shall every matter be established. Against an elder receive not an accusation." He does not say, "do not condemn," but "receive not an accusation," bring him not to judgment at all. But what if the two witnesses are false? This rarely happens, and it may be discovered upon examination on the trial. For since offenses are committed in secret, we ought to be satisfied with two witnesses, and this is sufficient proof of investigation. But what if the offenses be notorious, and yet there are no witnesses, only a strong suspicion? It has been said above that he ought "to have a good report of them which are without."

1 Timothy 5:20 — Homily on 1 Timothy 15

Do not, he says, hastily cut them off, but carefully enquire into all the circumstances, and when thou hast thoroughly informed thyself, then proceed against the offender with rigor, that others may take warning. For as it is wrong to condemn hastily and rashly, so not to punish manifest offenses is to open the way to others, and embolden them to offend. "Rebuke," he says, to show that it is not to be done lightly, but with severity. For thus others will be deterred. How is it then that Christ says, "Go and tell him his fault between him and thee alone, if one sin against thee." But Christ Himself permits him to be censured in the Church. What then? is it not a greater scandal, that one should be rebuked before all? How so? For it is a much greater scandal, that the offense should be known, and not the punishment. For as when sinners go unpunished, many commit crimes; so when they are punished, many are made better. God Himself acted in this manner. He brought forth Pharaoh, and punished him openly. And Nebuchadnezzar too, and many others, both cities and individuals, we see visited with punishment. Paul therefore would have all stand in awe of their Bishop, and sets him over all.

1 Timothy 5:21 — Homily on 1 Timothy 16

Having spoken of Bishops and Deacons, of men, and women, of widows and elders, and of all others, and having shown how great was the authority of a Bishop, now he was speaking of judgment, he has added, "I charge thee before God and the Lord Jesus Christ and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality." Thus fearfully he charges him. For though Timothy was his beloved son, he did not therefore stand in awe of him. For as he was not ashamed to say of himself, "Lest by any means when I have preached to others, I myself should be a cast-away" (1 Cor. ix. 27); much less would he be afraid or ashamed in the case of Timothy. He called the Father and the Son to witness. But wherefore the elect Angels? From great moderation, as Moses said, "I call heaven and earth to witness" (Deut. iv. 26); and again, "Hear ye, O mountains, and strong foundations of the earth." (Mic. vi. 2.) He calls the Father and the Son to witness what he has said, making his appeal to Them against that future Day, that if anything should be done that ought not to be done, he was clear from the guilt of it. "That thou observe these things without preferring one before another, doing nothing by partiality." That is, that thou deal impartially and equally between those who are upon trial and are to be judged by thee, that no one may pre-occupy thy mind, or gain thee over to his side beforehand. But who are the elect Angels? It is because there are some not elect. As Jacob calls to witness God and the heap (Gen. xxxi. 45), so we often take at once superior and inferior persons to witness; so great a thing is testimony. As if he had said, I call to witness God and His Son and His servants, that I have charged thee: so before them I charge thee. He impresses Timothy with fear.

1 Timothy 5:22 — Eulogy on Saint Ignatius

And Paul again, when showing this very thing to the same Timothy wrote and says, "Lay hands suddenly on no man, neither be partaker of other men's sins." What dost thou say? Has another sinned, and do I share his blame and his punishment? Yes, says he, the man who authorizes evil; and just as in the case of any one entrusting into the hands of a raging and insane person a sharply pointed sword, with which the madman commits murder, that man who gave the sword incurs the blame; so any one who gives the authority which arises from this office to a man living in evil, draws down on his own head all the fire of that man's sins and audacity. For he who provides the root, this man is the cause of all that springs from it on every side.

1 Timothy 5:22 — Homily on 1 Timothy 16

"Lay hands," he says, "suddenly on no man, neither be partaker of other men's sins." What is "suddenly"? Not upon a first, nor a second, nor a third trial, but after frequent and strict examination and circumspection. For it is an affair of no common peril. For thou wilt be responsible for the sins committed by him, as well his past as his future sins, because thou hast delegated to him this power. For if thou overlook the past unduly, thou art answerable for the future also, as being the cause of them, by placing him in that station, and of the past too, for not leaving him to mourn over them, and to be in compunction. For as thou art a partaker of his good actions, so art thou of his sins. "Keep thyself pure." This he says with reference to chastity.

1 Timothy 5:23 — Homily on Titus 1

If he be a striker, or violent, or cruel, and unmerciful, accuse him. These things are unworthy of a Bishop. If he be luxurious, this also is censurable. But if he takes care of his body that he may minister to thee, if he attends to his health that he may be useful, ought he for this to be accused? Knowest thou not that bodily infirmity no less than infirmity of soul injures both us and the Church? Why, otherwise, does Paul attend to this matter, in writing to Timothy, "Use a little wine for thy stomach's sake, and thy often infirmities"? For if we could practice virtue with the soul alone, we need not take care of the body. And why then were we born at all? But if this has contributed a great share, is it not the extreme of folly to neglect it?

1 Timothy 5:23 — Homily on 1 Timothy 16

"Drink no longer water, but use a little wine for thy stomach's sake and thy often infirmities." If one who had practiced fasting to such an extent, and used only water, so long that he had brought on "infirmities" and "frequent infirmities," is thus commanded to be chaste, and does not refuse the admonition, much less ought we to be offended when we receive an admonition from any one. But why did not Paul restore strength to his stomach? Not because he could not--for he whose garment had raised the dead was clearly able to do this too--but because he had a design of importance in withholding such aid. What then was his purpose? That even now, if we see great and virtuous men afflicted with infirmities, we may not be offended, for this was a profitable visitation. If indeed to Paul himself a "messenger of Satan" was sent that he should not be "exalted above measure" (2 Cor. xii. 11), much more might it be so with Timothy. For the miracles he wrought were enough to have rendered him arrogant. For this reason he is left to be subject to the rules of medicine, that he may be humbled, and others may not be offended, but may learn that they who performed such excellent actions were men of the same nature as themselves. In other respects also Timothy seems to have been subject to disease, which is implied by that expression, "Thy often infirmities," as well of other parts as of the stomach. He does not however allow him to indulge freely in wine, but as much as was for health and not for luxury.

1 Timothy 5:24 — Homily on 1 Timothy 16

"Some men's sins are open beforehand, going before to judgment; and some they follow after." In speaking of ordination, he had said, "Be not partaker of other men's sins." But what, he might say, if I be ignorant of them? Why, "some men's sins are open beforehand, going before them to judgment, and some they follow after." Some men's, he means, are manifest, because they go before, whilst others' are unknown, because they follow after. "Going before to judgment." This he had said, implying that of evil actions here some are concealed, and some are not; but there neither the good nor the bad can be concealed. And what is that going before to judgment? When one commits offenses that already condemn him, or when he is incorrigible, and when one thinks to set him right and cannot succeed. What then? What is the use of mentioning this? Because if here any escape detection, they will not hereafter. There all things are laid open; and this is the greatest consolation to those who do well.

1 Timothy 5:24 — ON VIRGINITY 23

Even as legislators have overlooked punishments for the guilty though they be established by law, so too our Lord Jesus Christ by punishing one or two sinners sets down like an inscription on a bronze stele their punishment and uses their experiences as a warning to all. It says that even if those who dare the same sins do not suffer a similar penalty now, they will suffer a more rigorous one in the future.

1 Timothy 5:25 — Homily on 1 Timothy 16

"Going before to judgment." This he had said, implying that of evil actions here some are concealed, and some are not; but there neither the good nor the bad can be concealed. And what is that going before to judgment? When one commits offenses that already condemn him, or when he is incorrigible, and when one thinks to set him right and cannot succeed. What then? What is the use of mentioning this? Because if here any escape detection, they will not hereafter. There all things are laid open; and this is the greatest consolation to those who do well.

1 Timothy 6:1 — Homily on 1 Timothy 16

"Let as many servants as are under the yoke count their masters worthy of all honor, that the Name of God and His doctrine be not blasphemed." Let them count them "worthy of all honor," he says; for do not suppose, because thou art a believer, that thou art therefore a free man: since thy freedom is to serve the more faithfully. For if the unbeliever sees slaves conducting themselves insolently on account of their faith, he will blaspheme, as if the Doctrine produced insubordination. But when he sees them obedient, he will be more inclined to believe, and will the rather attend to our words. But God, and the Gospel we preach, will be blasphemed, if they are disobedient. But what if their own master be an unbeliever? Even in that case they ought to submit, for God's Name's sake. Then because he had said, "Do nothing by partiality," as if under the necessity of interpreting it, he adds, "As many servants as are under the yoke." But you will say, What has a Bishop to do with this? Much surely, for it is his office to exhort and to teach these too. And here he makes excellent regulations with respect to them. For we see him everywhere commanding the servants rather than their masters, showing them the ways of submission, and treating them with great regard. He exhorts them therefore to submit with great meekness. But the masters he recommends to forbear the use of terror. "Forbearing threatening" (Eph. vi. 9), he says. And why does he thus command? In the case of unbelievers, naturally, because it would have been unreasonable to address those who would pay no heed to him; but where believers were concerned, what was his reason? Because masters contribute greater benefits to their servants, than servants to their masters. For the former furnish the money to purchase for them sufficient food and clothing; and bestow much care upon them in other respects, so that the masters pay them the larger service, which is here intimated, when he says, "they are faithful and beloved, partakers of the benefit." They suffer much toil and trouble for your repose, ought they not in return to receive much honor from their servants?

1 Timothy 6:1-2 — HOMILIES ON FIRST CORINTHIANS 19.4

But if this be not the meaning, if he bade them forsake their masters and strive contentiously to become free, in what sense did he exhort them, saying, "Let each one remain in the calling in which he is called?" And in another place, "As many servants as are under the yoke, let them count their own masters worthy of all honor; and those that have believing masters, let them not despise them, because they are brethren who partake of the benefit." And writing to the Ephesians also and to the Colossians, he ordains and exacts the same rules. Whence it is plain that it is not this slavery which he annuls, but that which caused as it is by vice befalls free men also: and this is the worst kind of slavery, though he be a free man who is in bondage to it. For what profit had Joseph's brethren of their freedom? Were they not more servile than all slaves; both speaking lies to their father, and to the merchants using false pretences, as well as to their brother? But not such was the free man: rather every where and in all things he was true. And nothing had power to enslave him, neither chain nor bondage nor the love of his mistress nor his being in a strange land. But he abode free every where. For this is liberty in the truest sense when even in bondage it shines through.

1 Timothy 6:2 — Homily on 1 Timothy 17

"These things teach and exhort." A Teacher has need not only of authority, but of gentleness, and not only of gentleness, but of authority. And all these the blessed Paul teaches, at one time saying, "These things command and teach"; at another, "These things teach and exhort." For if physicians entreat the sick, not for the benefit of their own health, but that they may relieve their sickness, and restore their prostrate strength, much more ought we to observe this method, of entreating those whom we teach. For the blessed Paul does not refuse to be their servant: "We preach not ourselves," he says; "but Christ Jesus the Lord; and ourselves your servants for Jesus' sake"; and again, "All things are yours, whether Paul or Apollos." And in this service he serves with alacrity, for it is not slavery, but superior to freedom. For He says, "Whoever committeth sin is the servant of sin."

1 Timothy 6:2 — Homily on 1 Timothy 16

"And they that have believing masters, let them not despise them because they are brethren, but rather do them service, because they are faithful and beloved partakers of the benefit." As though he had said, If ye are thought worthy of so great a benefit, as to have your masters for your brethren, on this account ye ought more especially to submit. ... And why does he thus command? In the case of unbelievers, naturally, because it would have been unreasonable to address those who would pay no heed to him; but where believers were concerned, what was his reason? Because masters contribute greater benefits to their servants, than servants to their masters. For the former furnish the money to purchase for them sufficient food and clothing; and bestow much care upon them in other respects, so that the masters pay them the larger service, which is here intimated, when he says, "they are faithful and beloved, partakers of the benefit." They suffer much toil and trouble for your repose, ought they not in return to receive much honor from their servants?

1 Timothy 6:3 — Homily on 1 Timothy 17

"If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing." Presumption therefore arises not from knowledge, but from "knowing nothing." For he that knows the doctrines of godliness is also the most disposed to moderation. He who knows sound words, is not unsound. For what inflammation is in the body, that pride is in the soul. And as we do not in the first case say that the inflamed part is sound, so neither do we here consider the arrogant. It is possible then to be knowing, and yet to know nothing. For he that knows not what he ought to know, knows nothing. And that pride arises from knowing nothing is manifest from hence. Christ "made Himself of no reputation," he therefore who knows this will not be high-minded. Man hath nothing except from God, therefore he will not be high-minded. "For what hast thou that thou didst not receive?" He washed the feet of His disciples, how can he who knows this be setting himself up? Therefore He says, "When ye have done all, say we are unprofitable servants." The publican was accepted only from his humility, the Pharisee perished by his boastfulness. He who is puffed up knoweth none of these things. Again, Christ Himself says, "If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?"

1 Timothy 6:4 — Homily on 1 Timothy 17

"Doting about questions." To question then is to dote. "And strifes of words"; this is justly said. For when the soul is fevered with reasonings, and stormy, then it questions, but when it is in a sound state, it does not question, but receives the faith. But from questionings and strifes of words nothing can be discovered. For when the things which faith only promises are received by an inquisitive spirit, it neither demonstrates them, nor suffers us to understand them. If one should close his eyes, he would not be able to find anything he sought: or if, again with his eyes open, he should bury himself, and exclude the sun, he would be unable to find anything, thus seeking. So without faith nothing can be discerned, but contentions must needs arise. "Whereof come railings, evil surmisings"; that is, erroneous opinions and doctrines arising from questionings. For when we begin to question, then we surmise concerning God things that we ought not.

1 Timothy 6:5 — Homily on 1 Timothy 17

"Perverse disputings," that is, leisure or conversation, or he may mean intercommunication, and that as infected sheep by contact communicate disease to the sound, so do these bad men. "Destitute of the truth, thinking that gain is godliness." Observe what evils are produced by strifes of words. The love of gain, ignorance, and pride; for pride is engendered by ignorance. "From such withdraw thyself." He does not say, engage and contend with them, but "withdraw thyself," turn away from them; as elsewhere he says, "A man that is an heretic after the first and second admonition reject." He shows that they do not so much err from ignorance, as they owe their ignorance to their indolence. Those who are contentious for the sake of money you will never persuade. They are only to be persuaded, so long as you give, and even so you will never satisfy their desires. For it is said, "The covetous man's eye is not satisfied with a portion." From such then, as being incorrigible, it is right to turn away. And if he who had much obligation to fight for the truth, is advised not to engage in contention with such men, much more should we avoid it, who are in the situation of disciples.

1 Timothy 6:6 — Homily on 1 Timothy 17

Having said, "They think that godliness is a means of gain," he adds: "But godliness with contentment is great gain," not when it possesses wealth, but when it has it not. For that he may not despond on account of his poverty, he encourages and revives his spirit. They think, he says, that godliness is a means of gain, and so it is; only not in their way, but in a much higher. Then having demolished theirs he extols the other. For that worldly gain is nothing, is manifest, because it is left behind, and does not attend us, or go along with us at our departure. Whence is this plain? Because we had nothing when we came into this world, therefore we shall have nothing when we depart from it. For nature came naked into the world, and naked she will go out of it. Therefore we want no superfluities; if we brought nothing with us, and shall take nothing away with us.

1 Timothy 6:7 — LETTERS to the Fallen Theodore 2.5

For there is no one free, save only one who lives for Christ. He stands superior to all troubles. And if he does not choose to injure himself, no one else will be able to do this, for he is impregnable. He is not stung by the loss of wealth, for he has learned that we "brought nothing into this world, neither can we carry anything out." He is not caught by the longings of ambition or glory, for he has learned that our citizenship is in heaven. No one annoys him by abuse or provokes him by blows. There is only one calamity for a Christian: disobedience to God. All the other things, such as loss of property, exile, peril of life, one does not even reckon to be a grievance at all. And that which all dread, departure hence to the other world—this is to him sweeter than life itself.

1 Timothy 6:7 — Homily on 1 Timothy 17

"For we brought nothing into this world, and it is certain we can carry nothing out." For that worldly gain is nothing, is manifest, because it is left behind, and does not attend us, or go along with us at our departure. Whence is this plain? Because we had nothing when we came into this world, therefore we shall have nothing when we depart from it. For nature came naked into the world, and naked she will go out of it. Therefore we want no superfluities; if we brought nothing with us, and shall take nothing away with us.

1 Timothy 6:8 — Homily on 1 Corinthians 35

And observe also their laws, how moderate and freed from all vain-glory. Thus: "Having," saith he, "food and covering, let us therewith be content." Not like him of Sinope, who clothed in rags and living in a cask to no good end, astonished many, but profited none: whereas Paul did none of these things; (for neither had he an eye to ostentation;) but was both clothed in ordinary apparel with all decency, and lived in a house continually, and displayed all exactness in the practice of all other virtue; which the cynic despised, living impurely and publicly disgracing himself, and dragged away by his mad passion for glory. For if any one ask the reason of his living in a cask, he will find no other but vain-glory alone. But Paul also paid rent for the house wherein he abode at Rome.

1 Timothy 6:8 — ON VIRGINITY 47.1

For it is not by beautifying herself, or by living a life of luxury, or by demanding from her husband money, or by being extravagant and lavish that a good wife will be able to win him over. When she removes herself from all present concerns and imprints upon herself the apostolic way of life, when she displays great modesty, decorum, disdain for money and forbearance, then she will be able to capture him. When she says, "If we have food and clothing, we have all that we need," when she practices this philosophy in her actions and, laughing at physical death, calls this life nothing, when she considers along with the prophet every glory of this life to be as the flower of the field, then she will capture him.

1 Timothy 6:8 — Homily on 1 Timothy 17

"And having food and raiment, let us be therewith content." Such things, and so much ought we to eat, as will suffice to nourish us, and such things should we put on, as will cover us, and clothe our nakedness, and nothing more; and a common garment will answer this purpose.

1 Timothy 6:9 — Homily on 1 Timothy 17

"But they that will be rich"; not those that are rich, but those who wish to be. For a man may have money and make a good use of it, not overvaluing it, but bestowing it upon the poor. Such therefore he does not blame, but the covetous. "They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." He has justly said, "they drown men," since they cannot be raised from that depth. "In destruction and perdition." But what is the "temptation and snare," which he says, those that would be rich fall into? It causes them to err from the faith, it involves them in dangers, it renders them less intrepid. "Foolish desires," he says. And is it not a foolish desire, when men like to keep idiots and dwarfs, not from benevolent motives, but for their pleasure, when they have receptacles for fishes in their halls, when they bring up wild beasts, when they give their time to dogs, and dress up horses, and are as fond of them as of their children? All these things are foolish and superfluous, nowise necessary, nowise useful. "Foolish and hurtful lusts!" What are hurtful lusts? When men live unlawfully, when they desire what is their neighbor's, when they do their utmost in luxury, when they long for drunkenness, when they desire the murder and destruction of others. From these desires many have aimed at tyranny, and perished. Surely to labor with such views is both foolish and hurtful.

1 Timothy 6:9 — Homily on Matthew 74

Seest thou the skill of physicians, who besides health, are supplying thee also with riches? Sit down therefore by them, and learn of them the nature of thy disease. For instance, dost thou love wealth, and greedy gain, like as the fevered love water? Listen at any rate to their admonitions. For like as the physician saith to thee, If thou wilt gratify thy desire, thou wilt perish, and undergo this or that; even so also Paul: "They that will be rich, fall into temptation, and a snare of the devil, and into foolish and hurtful lusts, which drown men in destruction and perdition."

1 Timothy 6:10 — HOMILIES ON FIRST CORINTHIANS 40.3

And in many places he covertly signifies this, that a corrupt life is the parent of evil doctrines; as when he saith, "The love of money is a root of all kinds of evil, which some reaching after, have been led astray from the faith." Yea, and many of those who are conscious of wickedness and would fain not pay its penalty are by this fear damaged also in their faith concerning the resurrection: even as they who do very virtuously desire even daily to behold it.

1 Timothy 6:10 — Homily on 1 Timothy 17

"For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows." Two things he mentions, and that which to them might seem the more weighty he places last, their "many sorrows." And to learn how true this is, the only way is to sojourn with the rich, to see how many are their sorrows, how bitter their complaints. And well has he said, "They have erred from the faith." Covetousness attracting their eyes to herself, and gradually stealing away their minds, suffers them not to see their way. For as one walking on the straight road, with his mind intent on something else, proceeds on his way indeed, but, often without knowing it, passes by the very city to which he was hastening, his feet plying on at random and to no purpose: such like a thing is covetousness. "They have pierced themselves through with many sorrows." Dost thou see what he means by that word "pierced"? What he means to express by the allusion is this. Desires are thorns, and as when one touches thorns, he gores his hand, and gets him wounds, so he that falls into these lusts will be wounded by them, and pierce his soul with griefs. And what cares and troubles attend those who are thus pierced, it is not possible to express. Therefore he says, "Flee these things, and follow after righteousness, godliness, faith, love, patience, meekness." For meekness springs from love.

1 Timothy 6:10 — ON VIRGINITY 81

The man who possesses nothing as if he had everything disdains all. He is very outspoken with officials, and rulers, and the sovereign. For by despising possessions and advancing methodically, he will scorn even death with ease. Since he is above these things, he will speak openly with everyone and tremble with fear before no one. But the man who has devoted himself to money is a slave to it and also to his reputation, honor, the present life, in short, to all human concerns. Consequently, Paul has called it the root of all evil.

1 Timothy 6:11 — Homily on 1 Timothy 17

"But thou, O man of God." This is a title of great dignity. For we are all men of God, but the righteous peculiarly so, not by right of creation only, but by that of appropriation. If then thou art a "man of God," seek not superfluous things, which lead thee not to God, but "Flee these things, and follow after righteousness." Both expressions are emphatic; he does not say turn from one, and approach the other, but "flee these things, pursue righteousness," so as not to be covetous. "Godliness," that is, soundness in doctrines. "Faith," which is opposed to questionings. "Love," patience, meekness.

1 Timothy 6:12 — Homily on 1 Timothy 17

"Fight the good fight of faith, lay hold on eternal life." Lo, there is thy reward, "whereunto thou art also called, and hast professed a good profession," in hope of eternal life, "before many witnesses." That is, do not put that confidence to shame. Why dost thou labor to no profit? "Fight the good fight." Here he commends his boldness and manliness, that before all he confidently "made profession," and he reminds him of his early instruction. "Lay hold on eternal life." There is need not only of profession, but of patience also to persevere in that profession, and of vehement contention, and of numberless toils, that you be not overthrown. For many are the stumbling-blocks, and impediments, therefore the way is "strait and narrow." It is necessary therefore to be self-collected, and well girt on every side. All around appear pleasures attracting the eyes of the soul. Those of beauty, of wealth, of luxury, of indolence, of glory, of revenge, of power, of dominion, and these are all fair and lovely in appearance, and able to captivate those who are unsteady, and who do not love the truth. For truth has but a severe and uninviting countenance. And why? Because the pleasures that she promises are all future, whereas the others hold out present honors and delights, and repose; though all are false and counterfeit. To these therefore adhere gross, effeminate, unmanly minds, indisposed to the toils of virtue. As in the games of the heathens, he who does not earnestly covet the crown, may from the first give himself up to revellings and drunkenness, and so do in fact the cowardly and unmanly combatants, whilst those who look steadfastly to the crown sustain blows without number. For they are supported and roused to action by the hope of future reward.

1 Timothy 6:13 — Homily on 1 Timothy 18

Again he calls God to witness, as he had done a little before, at once to increase his disciple's awe, and to secure his safety, and to show that these were not human commandments, that receiving the commandment as from the Lord Himself, and ever bearing in mind the Witness before Whom he heard it, he may have it more fearfully impressed upon his mind. "I charge thee," he says, "before God, Who quickeneth all things." Here is at once consolation in the dangers which awaited him, and a remembrance of the resurrection awakened in him. "And before Jesus Christ, Who before Pontius Pilate witnessed a good confession." The exhortation again is derived from the example of his Master, and what he means is this; as He had done, so ought ye to do, for for this cause He "witnessed" (1 Pet. ii. 21), that we might tread in His steps. "A good confession." What he does in his Epistle to the Hebrews,-"Looking unto Jesus, the Author and Finisher of our faith; Who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds" (Heb. xii. 2, Heb xii. 3),-that he now does to his disciple Timothy. As if he had said, Fear not death, since thou art the servant of God, Who can give life to all things. But to what "good confession" does he allude? To that which He made when Pilate asked, "Art thou a King?" "To this end," He said, "was I born." And again, "I came, that I might bear witness to the Truth. Behold, these have heard Me." (John xviii. 37.) He may mean this, or that when asked, "Art thou the Son of God?" He answered, "Thou sayest, that I am (the Son of God)." (Luke xxii. 70.) And many other testimonies and confessions did He make.

1 Timothy 6:14 — Homily on 1 Timothy 18

"That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ." That is, till thy end, thy departure hence, though he does not so express it, but that he may the more arouse him, says, "till His appearing." But what is "to keep the commandment without spot"? To contract no defilement, either of doctrine or of life.

1 Timothy 6:15 — ON REPENTANCE AND ALMSGIVING 7.3.9

When someone sees resplendent lords of rank, kings, leaders and all those who appear prominent in wealth, to them he speaks in fearful words. Their dynasties are advantaged by his fear. Yet "now, kings, understand; be instructed, all you who judge the earth; serve the Lord with fear and rejoice in him with trembling," because "he is the King of kings and the Lord of lords." Wherever the mighty rules, God threatens with the fear of his kingdom. Yet wherever the worthless are humbled, God offers the medicine of his clemency. For this God is a great King to those who reign and a Lord to those who exercise lordship. Again, the very same one lowers his rank and is found, according to holy Scripture, to be a Father to orphans and a Judge to widows, a King to kings, a Leader to leaders, a Lord to lords.

1 Timothy 6:15 — Homily on 1 Timothy 18

"Which in His times He shall show, Who is the blessed and only Potentate, King of kings, and Lord of lords, Who only hath immortality, dwelling in the light which no man can approach unto." Of whom are these things said? Of the Father, or of the Son? Of the Son, undoubtedly: and it is said for the consolation of Timothy, that he may not fear nor stand in awe of the kings of the earth. "In His times," that is, the due and fitting times, that he may not be impatient, because it has not yet come. And whence is it manifest, that He will show it? Because He is the Potentate, the "only Potentate." He then will show it, Who is "blessed," nay blessedness itself; and this is said, to show that in that appearing there is nothing painful or uneasy. But he says, "only," either in contradistinction to men, or because He was unoriginated, or as we sometimes speak of a man whom we wish to extol. "Who only hath immortality." What then? hath not the Son immortality? Is He not immortality itself? How should not He, who is of the same substance with the Father, have immortality?

1 Timothy 6:16 — ON THE INCOMPREHENSIBLE NATURE OF GOD 3.2

And pay heed to the accuracy with which Paul speaks. He did not say, "Who is an unapproachable light" but "Who dwells in unapproachable light." Why? So that you may learn that if the dwelling is unapproachable, so much more so is the God that dwells in it. But Paul did not say this to make you suspect that there is a house or place surrounding God. Rather, he wished you to have a deeper and superior knowledge that God is beyond our comprehension.… A thing is unapproachable which, from the start, cannot be investigated nor can anyone come near to it. We call the sea incomprehensible because, even when divers lower themselves into its waters and go down to a great depth, they cannot find the bottom. We call that thing unapproachable which, from the start, cannot be searched out or investigated.

1 Timothy 6:16 — Homily on 1 Timothy 18

"Dwelling in the light which no man can approach unto." Is He then Himself one Light, and is there another in which He dwells? is He then circumscribed by place? Think not of it. By this expression is represented the Incomprehensibleness of the Divine Nature. Thus he speaks of God, in the best way he is able. Observe, how when the tongue would utter something great, it fails in power. "Whom no man hath seen nor can see." As, indeed, no one hath seen the Son, nor can see Him. "To whom be honor and power everlasting. Amen." Thus properly, and much to the purpose, has he spoken of God. For as he had called Him to witness, he speaks much of that Witness, that his disciple may be in the greater awe. In these terms he ascribes glory to Him, and this is all we can do, or say. We must not enquire too curiously, who He is. If power everlasting is His, fear not. Yea though now it take not place, to Him is honor, to Him is power evermore.

1 Timothy 6:16 — HOMILIES ON JOHN 15.1-2

And wonder not that Paul saith in another place, "God was manifested in the Flesh"; because the manifestation took place by means of the flesh, not according to (His) Essence. Besides, Paul shows that He is invisible, not only to men, but also to the powers above, for after saying, "was manifested in the Flesh," he adds, "was seen of angels." So that even to angels He then became visible, when He put on the Flesh; but before that time they did not so behold Him, because even to them His Essence was invisible. "How then," asks some one, "did Christ say, `Despise not one of these little ones, for I tell you, that their angels do always behold the face of My Father which is in heaven'? Hath then God a face, and is He bounded by the heavens?" Who so mad as to assert this? What then is the meaning of the words? As when He saith, "Blessed are the pure in heart, for they shall see God," He means that intellectual vision which is possible to us, and the having God in the thoughts; so in the case of angels, we must understand that by reason of their pure and sleepless nature they do nothing else, but always image to themselves God. And therefore Christ saith, that "No man knoweth the Father, save the Son." What then, are we all in ignorance? God forbid; but none knoweth Him as the Son knoweth Him. As then many have seen Him in the mode of vision permitted to them, but no one has beheld His Essence, so many of us know God, but what His substance can be none knoweth, save only He that was begotten of Him.

1 Timothy 6:17 — HOMILIES CONCERNING THE STATUES 2.4

"Neither trust in uncertain riches;" for nothing is so faithless as wealth; of which I have often said, and will not cease to say, that it is a runaway, thankless servant, having no fidelity; and should you throw over him ten thousand chains, he will make off dragging his chains after him. Frequently, indeed, have those who possessed him shut him up with bars and doors, placing their slaves round about for guards. But he has over-persuaded these very servants, and has fled away together with his guards; dragging his keepers after him like a chain, so little security was there in this custody. What then can be more faithless than this? what more wretched than men devoted to it?

1 Timothy 6:17 — Homily on 1 Timothy 18

"Charge them that are rich in this world that they be not high-minded." He has well said, "rich in this world." For there are others rich in the future world. And this advice he gives, knowing that nothing so generally produces pride and arrogance as wealth. To abate this, therefore, he immediately adds, "Nor trust in uncertain riches"; since that was the source of pride; inasmuch as he who hopes in God, is not elated. Why dost thou place thy hopes upon what is instantly transferable? For such is wealth! and why hopest thou on that of which thou canst not be confident? But you say, how can they avoid being high-minded? By considering the instability and uncertainty of riches, and that hope in God is infinitely more valuable; God being the Author of wealth itself. "But in the living God," he says, "who giveth us richly all things to enjoy." This "all things richly" is justly spoken, in reference to the changes of the year, to air, light, water, and other gifts. For how richly and ungrudgingly are all these bestowed! If thou seekest riches, seek those that are stable and enduring, and which are the fruit of good works. He shows that this is his meaning by what follows.

1 Timothy 6:17 — HOMILIES CONCERNING THE STATUES 2.6

But not so the poor man; for he confides not in gold and silver, which are lifeless matter, but in "God, who giveth us all things richly to enjoy." So that the rich man stands in more uncertainty than the poor man, experiencing, as he does, frequent and diversified changes. What is the sense of this? "Who giveth to us all things richly to enjoy." God giveth all those things with liberality, which are more necessary than riches; such, for example, as the air, the water, the fire, the sun; all things of this kind. The rich man is not able to say that he enjoys more of the sunbeams than the poor man; he is not able to say that he breathes more plenteous air: but all these are offered alike to all. And wherefore, one may say, is it the greater and more necessary blessings, and those which maintain our life, that God hath made common; but the smaller and less valuable (I speak of money) are not thus common. Why is this? In order that our life might be disciplined, and that we might have training ground for virtue.

1 Timothy 6:18 — Homily on 1 Timothy 18

"That they do good," he says, "that they be rich in good works, ready to distribute willing to communicate." The first phrase refers to wealth, the second to charity. For to be willing to communicate, implies that they are sociable and kind.

1 Timothy 6:19 — Homily on 1 Timothy 18

"Laying up in store for themselves a good foundation against the time to come." There nothing is uncertain, for the foundation being firm, there is no instability, all is firm, fixed, immovable, fast, and enduring. "That they may lay hold," he says, "on eternal life." For the doing of good works can secure the enjoyment of eternal life.

1 Timothy 6:20 — Homily on 1 Timothy 18

"O Timothy, keep that which is committed to thy trust." Let it not suffer diminution. It is not thy own. Thou art intrusted with the property of another, do not lessen it. "Avoiding profane and vain babblings, and oppositions of science falsely so called." Well did he thus call it. For where there is not faith, there is not knowledge; when anything springs from our reasonings, it is not knowledge. Or perhaps he says this, because some then assumed the name of Gnostics, as knowing more than others.

1 Timothy 6:21 — Homily on 1 Timothy 18

"Which some professing have erred concerning the faith." You see how again he commands Timothy not even to meet them. "Avoiding opposition." There are therefore oppositions to which we ought not to vouchsafe an answer, because they turn men from faith, and do not suffer one to be firmly established or fixed in it. Let us not then pursue this science, but adhere to faith, that unshaken rock. For neither floods nor winds assailing will be able to harm us, since we stand on the rock immovable.

2 Chronicles 1:7 — Homily on Matthew 23

Do thou also therefore ask nothing worldly, but all things spiritual, and thou wilt surely receive. For so Solomon, because he asked what he ought, behold how quickly he received. Two things now, you see, should be in him that prays, asking earnestly, and asking what he ought: "since ye too," saith He, "though ye be fathers, wait for your sons to ask: and if they should ask of you anything inexpedient, ye refuse the gifts; just as, if it be expedient, ye consent and bestow it." Do thou too, considering these things, not withdraw until thou receive; until thou have found, retire not; relax not thy diligence, until the door be opened. For if thou approach with this mind, and say, "Except I receive, I depart not;" thou wilt surely receive, provided thou ask such things, as are both suitable for Him of whom thou askest to give, and expedient for thee the petitioner. But what are these? To seek the things spiritual, all of them; to forgive them that have trespassed, and so to draw nigh asking forgiveness; "to lift up holy hands without wrath and doubting." If we thus ask, we shall receive. As it is, surely our asking is a mockery, and the act of drunken rather than of sober men. "What then," saith one, "if I ask even spiritual things, and do not receive?" Thou didst not surely knock with earnestness; or thou madest thyself unworthy to receive; or didst quickly leave off. "And wherefore," it may be inquired, "did He not say, what things we ought to ask"? Nay verily, He hath mentioned them all in what precedes, and hath signified for what things we ought to draw nigh. Say not then, "I drew nigh, and did not receive." For in no case is it owing to God that we receive not, God who loves us so much as to surpass even fathers, to surpass them as far as goodness doth this evil nature.

2 Chronicles 18:19 — Homily on John 64

For He also endured that many lowly things should be said concerning Him for the salvation of the hearers. ... In the case of Ahab it is said, "Who shall entice Ahab for Me?" And the continually preferring Himself to the gods of the heathen in the way of comparison, all these things are unworthy of God. Yet in another way they are made worthy of Him, for He is so kind, that for our salvation He careth not for expressions which become His dignity. Indeed, the becoming man is unworthy of Him, and the taking the form of a servant, and the speaking humble words, and the being clothed in humble garments, unworthy if one looks to His dignity, but worthy if one consider the unspeakable riches of His lovingkindness.

2 Chronicles 33:12-13 — An Exhortation to Theodore After His Fall, Letter 1

Manasses, having exceeded all in fury and tyranny, and having subverted the legal form of worship, and shut up the temple, and caused the deceit of idolatry to flourish, and having become more ungodly than all who were before him, when he afterwards repented, was ranked amongst the friends of God. Now if, looking to the magnitude of his own iniquities, he had despaired of restoration and repentance, he would have missed all which he afterwards obtained: but as it was, looking to the boundlessness of God's tender mercy instead of the enormity of his transgressions, and having broken in sunder the bonds of the devil, he rose up and contended with him, and finished the good course.

2 Chronicles 33:12-13 — Homily on Matthew 22

"But the delay hath comfort." And what sort of comfort, to be every day looking for punishment and vengeance? Nay, if thou wouldest have some comfort from this delay, take it by gathering for thyself the fruit of amendment after repentance. Since if the mere delay of vengeance seem to thee a sort of refreshment, far more is it gain not to fall into the vengeance. Let us then make full use of this delay, in order to have a full deliverance from the dangers that press upon us. For none of the things enjoined is either burdensome or grievous, but all are so light and easy, that if we only bring a genuine purpose of heart, we may accomplish all, though we be chargeable with countless offenses. For so Manasses had perpetrated innumerable pollutions, having both stretched out his hands against the saints, and brought abominations into the temple, and filled the city with murders, and wrought many other things beyond excuse; yet nevertheless after so long and so great wickedness, he washed away from himself all these things. How and in what manner? By repentance, and consideration. For there is not, yea, there is not any sin, that doth not yield and give way to the power of repentance, or rather to the grace of Christ.

2 Corinthians 1:1 — Homily 1 on 2 Corinthians

"Paul an Apostle of Jesus Christ through the will of God, and Timothy our brother." In the first Epistle he promised he would send him; and charged them, saying, "Now if Timothy come, see that he be with you without fear." How then is it that he associates him here in the outset with himself? After he had been amongst them, agreeably to that promise of his teacher, "I have sent unto you Timothy who shall put you in remembrance of my ways which be in Christ," and had set everything in order, he had returned back to Paul; who on sending him, had said, "Set him forward on his journey in peace that he may come to me, for I expect him with the brethren." Since then Timothy was restored to his teacher, and after having with him set in order the things in Asia, had crossed again into Macedonia; Paul not unreasonably associates him hereafter as abiding with himself. For then he wrote from Asia, but now from Macedonia. Moreover, thus associating him he at once gains increased respect for him, and displays his own exceeding humility: for Timothy was very inferior to himself, yet doth love bring all things together. Whence also he everywhere makes him equal with himself; at one time saying, "as a child serveth a father so he served with me;" at another, "for he worketh the work of the Lord, as I also do;" and here, he even calleth him, "brother;" by all making him an object of respect to the Corinthians amongst whom he had been, as I have said, and given proof of his worth. "To the Church of God which is at Corinth." Again he calleth them "the Church," to bring and bind them all together in one. For it could not be one Church, while those within her were sundered and stood apart. "With all the saints which are in the whole of Achaia." In thus saluting all through the Epistle addressed to the Corinthians, he would at once honor these, and bring together the whole nation. But he calls them "saints," thereby implying that if any be an impure person, he hath no share in this salutation. But why, writing to the mother city, does he address all through her, since he doth not so everywhere? For instance, in his Epistle to the Thessalonians he addressed not the Macedonians also; and in like manner in that to the Ephesians he doth not include all Asia; neither was that to the Romans written to those also who dwell in Italy. But in this Epistle he doth so; and in that to the Galatians. For there also he writeth not to one city, or two, or three, but to all who are scattered every where.

2 Corinthians 1:2 — Homily 1 on 2 Corinthians

So then having brought the whole nation together in one, and saluted them with his accustomed greeting, for, saith he, "Grace to you and peace from God our Father and the Lord Jesus Christ."

2 Corinthians 1:3 — Homily 1 on 2 Corinthians

"Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort." Do you ask, how is this aptly to the purpose in hand? I reply, Very much so; for observe, they were greatly vexed and troubled that the Apostle had not come to them, and that, though he had promised, but had spent the whole time in Macedonia; preferring as it seemed others to themselves. Setting himself then to meet this feeling against him, he declares the cause of his absence; not however directly stating it, as thus; "I know, indeed, I promised to come, but since I was hindered by afflictions forgive me, nor judge me guilty of any sort of contempt or neglect towards you:" but after another manner he invests the subject at once with more dignity and trustworthiness, and gives it greatness by the nature of the consolation, so that thereafter they might not so much as ask the reason of his delay. Just as if one, having promised to come to one he longed for, at length arriving after dangers innumerable, should say, "Glory to Thee, O God, for letting me see the sight so longed for of his dear countenance! Blessed be Thou, O God, from what perils hast Thou delivered me!" for such a doxology is an answer to him who was preparing to find fault, and will not let him so much as complain of the delay; for one that is thanking God for deliverance from such great calamities he cannot for shame drag to the bar, and bid clear himself of loitering. Whence Paul thus begins, "Blessed be the God of mercies," implying by the very words that he had been both brought into and delivered from mighty perils. For as David also doth not address God every where in one way or with the same titles; but when he is upon battle and victory, "I will love Thee, he saith, O Lord my strength; the Lord is my buckler:" when again upon delivery from affliction and the darkness which overwhelmed him, "The Lord is my light and my salvation;" and as the immediate occasion suggests, he names Him now from His loving-kindness, now from His justice, now from His righteous judgment:-in like way Paul also here at the beginning describeth Him by His loving-kindness, calling Him "the God of mercies," that is, "Who hath showed me so great mercies as to bring me up from the very gates of death." And thus to have mercy is the peculiar and excellent attribute of God, and the most inherent in His nature; whence he calleth Him the "God of mercies." And observe, I pray you, herein also the lowly-mindedness of Paul. For though he were in peril because of the Gospel he preached; yet saith he not, he was saved for his merit, but for the mercies of God.

2 Corinthians 1:4 — Homily 1 on 2 Corinthians

"Who comforteth us in all our affliction, that we may be able to comfort them that are in any affliction through the comfort wherewith we ourselves are comforted of God." And observe, I pray you, herein also the lowly-mindedness of Paul. For though he were in peril because of the Gospel he preached; yet saith he not, he was saved for his merit, but for the mercies of God. But this he afterwards declareth more clearly, and now goes on to say, "Who comforteth us in all affliction." He saith not, "Who suffereth us not to come into affliction:" but, "Who comforteth in affliction." For this at once declareth the power of God; and increaseth the patience of those afflicted. For, saith he, "tribulation worketh patience." And so also the prophet, "Thou hast set me at large when I was in distress." He doth not say, "Thou hast not suffered me to fall into affliction," nor yet, "Thou hast quickly removed my affliction," but, whilst it continueth, "Thou hast set me at large:" that is, "hast granted me much freedom and refreshment." Which truly happened also in the case of the three children, for neither did He prevent their being cast into the flame, nor when so cast, did He quench it, but while the furnace was burning He gave them liberty. And such is ever God's way of dealing; as Paul also implies when he says, "Who comforteth us in all affliction." But he teaches something more in these words: Do you ask what? Namely, that God doeth this not once, nor twice, but without intermission. For He doth not one while comfort, another not, but ever and constantly. Wherefore he saith, "Who comforteth," not, "Who hath comforted," and, "in all affliction," not, "in this or that," but, "in all." "That we may be able to comfort them which are in any affliction through the comfort wherewith we ourselves are comforted of God." See you not how he is beforehand with his defence by suggesting to the hearer the thought of some great affliction; and herein also is his modesty again apparent, that he saith not for their own merits was this mercy showed, but for the sake of those that need their assistance; "for," saith he, "to this end hath He comforted us that we might comfort one another." And hereby also he manifesteth the excellency of the Apostles, shewing that having been comforted and breathed awhile, he lieth not softly down as we, but goeth on his way to anoint, to nerve, to rouse others.

2 Corinthians 1:5 — Homily 1 on 2 Corinthians

"For as the sufferings of Christ abound unto us, even so our comfort also aboundeth through Christ." Not to depress the disciples by an aggravated account of his sufferings; he declareth on the other hand that great and superabundant was the consolation also, and lifteth up their heart not hereby alone, but also by putting them in mind of Christ and calling the sufferings "His," and prior to the consolation deriveth a comfort from the very sufferings themselves. For what joy can I have so great as to be partaker with Christ, and for His sake to suffer these things? What consolation can equal this? But not from this source only does he raise the spirits of the afflicted, but from another also. Ask you what other? In that he saith, "abound:" for he doth not say, "As the sufferings of Christ" are "in us," but as they "abound," thereby declaring that they endure not His sufferings only, but even more than these. For, saith he, "not whatsoever He suffered, that have we suffered; but even more," for, consider, "Christ was cast out, persecuted, scourged, died," but we, saith he, "more than all this," which even of itself were consolation enough. Now let no one condemn this speech of boldness; for he elsewhere saith, "Now I rejoice in my sufferings, and fill up on my part that which is lacking of the afflictions of Christ in my flesh." Yet neither here nor there is it from boldness or any presumptousness. For as they wrought greater miracles than He according to that saying of His, "he that believeth on Me shall do greater works than these," but all is of Him that worketh in them; so did they suffer also more than He, but all again is of Him that comforteth them, and fitteth them to bear the evils that betide them. With which respect Paul aware how great a thing he had said, doth again remarkably restrain it by adding, "So our comfort also aboundeth through Christ;" thus at once ascribing all to Him, and proclaiming herein also His loving-kindness; for, he saith not, "As our affliction, such our consolation;" but "far more;" for, he saith not, "our comfort is equal to our sufferings," but, "our comfort aboundeth," so that the season of struggles was the season also of fresh crowns.

2 Corinthians 1:6 — Homily 2 on 2 Corinthians

"Whether we be afflicted, it is for your comfort and salvation, which worketh in the patient enduring of the same sufferings which we also suffer: and our hope for you is steadfast." Having spoken of one, and that the chief ground of comfort and consolation, namely, having fellowship [by sufferings] with Christ: he layeth down as second this which he now mentions, namely, that the salvation of the disciples themselves was procured thereby. "Faint not, therefore, he says, nor be confounded and afraid because we are afflicted; for this same thing were rather a reason for your being of good cheer: for had we not been afflicted, this had been the ruin of you all." How and wherein? For if through lack of spirit and fear of danger we had not preached unto you the word whereby ye learned the true knowledge, your situation had been desperate. Seest thou again the vehemence and earnest contention of Paul? The very things which troubled them he uses for their comfort. For, saith he, the greater the intensity of our persecutions, the greater should be the increase of your good hope; because the more abundant also in proportion is your salvation and consolation. For what hath equal force of consolation with this of having obtained such good things through the preaching. Then that he may not seem to be bringing the encomium round to himself alone, see how he maketh them too to share these praises. For to the words, "Whether we be afflicted, it is for your comfort and salvation:" he adds, "which worketh in the patient enduring of the same sufferings which we also suffer." Now what humility can compare with this, seeing that those who fell so far short of him he raiseth to the same dignity of endurance? for he saith, "Which worked in the enduring of the same sufferings;" for not through believing only cometh your salvation, but also through the suffering and enduring the same things with us. For like as a pugilist is an object of admiration, when he doth but show himself and is in good training and hath his skill within himself, but when he is in action, enduring blows and striking his adversary, then most of all shineth forth, because that then his good training is most put in action, and the proof of his skill evidently shown; so truly is your salvation also then more especially put into action, that is, is displayed, increased, heightened, when it hath endurance, when it suffereth and beareth all things nobly. So then the work of salvation consisteth not in doing evil, but in suffering evil. Moreover he saith not, "which worketh," but, "which is wrought," to show that together with their own willingness of mind, grace also which wrought in them did contribute much.

2 Corinthians 1:7 — Homily 2 on 2 Corinthians

"And our hope for you is steadfast." That is, though ye should suffer ills innumerable, we are confident that ye will not turn round, either upon your own trials or upon our persecutions. For so far are we from suspecting you of being confounded on account of our sufferings that even when yourselves are in peril, we are then confident concerning you. Seest thou how great had been their advance since the former Epistle? For he hath here witnessed of them far greater things than of the Macedonians, whom throughout that Epistle he extolleth and commendeth. For on their [the Macedonians'] account he feared and saith, "We sent unto you Timothy...to establish you, and to comfort you concerning your faith, that no man be moved by these afflictions, for yourselves know that hereunto we are appointed." And again: "For this cause when I could no longer forbear, I sent to know your faith, lest by any means the tempter hath tempted you: and our labor should be in vain." But of these [the Corinthians] he saith nothing of this kind, but quite the contrary, "Our hope for you is steadfast." "Or whether we be comforted, it is for your consolation and salvation. Knowing that as ye are partakers of the sufferings, so also are ye of the comfort." That for their sakes the Apostles were afflicted, he showed when he said, "whether we be afflicted, it is for your consolation and salvation:" he wishes also to show that for their sakes also they were comforted. He said this indeed even a little above, although somewhat generally, thus; "Blessed be God, Who comforteth us in all our afflictions, that we may be able to comfort them which are in any affliction." He repeats it here too in other words more clearly and more home to their needs. "For whether we be comforted," says he, "it is for your comfort." What he means is this; our comfort becometh your refreshment, even though we should not comfort you by word. If we be but a little refreshed, this availeth for encouragement to you; and if we be ourselves comforted, this becometh your comfort.

2 Corinthians 1:8 — Homily 2 on 2 Corinthians

"For we would not, Brethren, have you ignorant concerning our affliction which befell us in Asia." "These things we speak," saith he, "that ye may not be ignorant of what befell us; for we wish, yea have earnestly endeavored, that ye should know our affairs:" which is a very high proof of love. Of this even in the former Epistle he had before given notice, where he said, "For a great door and effectual is opened to me at Ephesus, and there are many adversaries." Putting them then in mind of this, and recounting how much he suffered, he saith, "I would not have you ignorant of our affliction which befell us in Asia." And in his Epistle to the Ephesians too he said the same. For having sent Tychicus to them, he gives this as the reason of his journey: whence he saith, "But that ye also may know my affairs, and how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things; whom I have sent unto you for this very purpose, that ye may know our state, and that he may comfort your hearts." And in other Epistles also he doeth the very same. Nor is it superfluous, but even exceedingly necessary: both because of his exceeding affection for the disciples, and because of their continued trials; wherein the knowledge of each other's fortunes was a very great comfort; so that if these were calamitous, they might be prepared both to be energetic and to be safer against falling; or if these were good, they might rejoice with them. He here, however, speaketh as well of being delivered from trials as of being assaulted by them, saying, "We were weighed down exceedingly, beyond our power." Like a vessel sinking under some mighty burden. He may seem to have said, only one thing here "exceedingly" and "beyond our power:" it is, however, not one but two; for lest one should object, "What then? granting the peril were exceeding, yet it was not great to you;" he added, it both was great and surpassed our strength, yea, so surpassed it, "That we despaired even of life." That is, we had no longer any expectation of living. What David calleth "the gates of hell, the pangs" and "the shadow of death," this he expresseth by saying, "We endured peril pregnant with certain death."

2 Corinthians 1:9 — Homily 2 on 2 Corinthians

"But we had the answer of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead." What is this, "the answer of death?" The vote, the judgment, the expectation. For so spake our affairs; our fortunes gave this answer "We shall surely die." To be sure, this did not come to the proof, but only as far as to our anticipations, and stopped there: for the nature of our affairs did so declare, yet the power of God allowed not the declaration to take effect, but permitted it to happen only in our thought and in expectation: wherefore he saith, "We had the answer of death in ourselves," not in fact. And wherefore permitted He peril so great as to take away our hope and cause us to despair? "That we should not trust in ourselves," saith he, "but in God." These words Paul said, not that this was his own temper. Away with such a thought, but as attuning the rest by what he saith of himself, and in his great care to speak modestly. Whence also further on he saith, "There was given to me a thorn in the flesh, (meaning his trials,) lest I should be exalted overmuch." And yet God doth not say that He permitted them for this, but for another reason. What other? That His strength might be the more displayed; "For," saith he, "My grace is sufficient for thee, for My power is made perfect in weakness." But, as I said, he no here forgetteth his own peculiar character, classing himself with those who fall short exceedingly and stand in need of much discipline and correction.

2 Corinthians 1:10 — Homily 2 on 2 Corinthians

"Who delivered us out of so great deaths." He said not, "from so great dangers," at once showing the insupportable severity of the trials, and confirming the doctrine I have mentioned. For whereas the Resurrection was a thing future, he showeth that it happeneth every day: for when [God] lifteth up again a man who is despaired of and hath been brought to the very gates of Hades, He showeth none other thing than a resurrection, snatching out of the very jaws of death him that had fallen into them: whence in the case of those despaired of and then restored either out of grievous sickness or insupportable trials, it is an ordinary way of speaking to say, We have seen a resurrection of the dead in his case.

2 Corinthians 1:11 — Homily 2 on 2 Corinthians

"And we have set our hope that He will also still deliver us; ye also helping together on our behalf by your supplication, that for the gift bestowed upon us by the means of many, thanks may be given by many persons on our behalf." Since the words, "that we should not trust in ourselves," might seem to be a common charge and an accusation that pointed to some amongst them; he softeneth again what he said, by calling their prayers a great protection and at the same time showing that [this] our life must be throughout a scene of conflict. For in those words, "And we have set our hope that He will also still deliver us," he predicts a future sleet of many trials: but still no where aught of being forsaken, but of succor again and support. But what is this: "That for the gift bestowed upon us by means of many, thanks may be given by many on our behalf?" He delivered us from those deaths," saith he, "ye also helping together by prayer;" that is, praying all of you for us. For "the gift bestowed upon us," that is, our being saved, He was pleased to grant to you all, in order that many persons might give Him thanks, because that many also received the boon. And this he said, at once to stir them up to prayer for others, and to accustom them always to give thanks to God for whatever befalleth others, showing that He too willeth this exceedingly. For they that are careful to do both these for others, will much more for themselves show an example of both. And besides this, he both teacheth them humility and leadeth on to more fervent love. For if he who was so high above them owneth himself to have been saved by their prayers: and that to their prayers himself had been granted as a boon of God, think what their modesty and disposition ought to have been.

2 Corinthians 1:12 — Homily 3 on 2 Corinthians

"For our glorying is this, the testimony of our conscience, that in simplicity and sincerity, not in fleshly wisdom, but in the grace of God, we behaved ourselves in the world." Here again he openeth to us yet another ground of comfort, and that not small, yea rather, exceeding great, and well fitted to upraise a mind sinking under perils. For seeing he had said, God comforted us, and God delivered us, and had ascribed all to His mercies and their prayers, lest he should thus make the hearer supine, presuming on God's mercy only and the prayers of others, he showeth that they themselves had contributed not a little of their own. "For our glorying," saith he, "is this, the testimony of our conscience;" that is, our conscience not having whereof to condemn us, as if for evil doings we were persecuted. For though we suffer countless horrors, though from every quarter we be shot at and in peril, it is enough for our comfort, yea rather not only for comfort, but even for our crowning, that our conscience is pure and testifieth unto us that for no evil-doing, but for that which is well-pleasing to God, we thus suffer; for virtue's sake, for heavenly wisdom's, for the salvation of the many. What then is this glorying and what doth our conscience testify unto us? "That in sincerity," that is to say, having no deceitful thing, no hypocrisy, no dissimulation, no flattery, no ambush or guile, nor any other such thing, but in all frankness, in simplicity, in truth, in a pure and unmalicious spirit, in a guileless mind, having nothing concealed, no festering sore. "Not in fleshly wisdom;" that is, not with evil artifice, nor with wickedness, nor with cleverness of words, nor with webs of sophistries, for this he meaneth by "fleshly wisdom:" and that whereupon they greatly prided themselves, he disclaims and thrusts aside: showing very abundantly that this is no worthy ground for glorying: and that not only he doth not seek it, but he even rejecteth and is ashamed of it. "But in the grace of God we behaved ourselves in the world." What is, "in the grace of God?" Displaying the wisdom that is from Him, the power from Him given unto us, by the signs wrought, by overcoming sages, rhetoricians, philosophers, kings, peoples, unlearned as we are and bringing with us nothing of the wisdom that is without. No ordinary comfort and glorying, however, was this, to be conscious to themselves that it was not men's power they had used; but that by Divine grace they had achieved all success.

2 Corinthians 1:13-14 — Homily 3 on 2 Corinthians

"For we write none other things unto you, than what ye read or even acknowledge." For since he spoke great things of himself and seemed to be bearing witness to himself, an odious thing, he again appeals to them as witnesses of what he says. For, he saith, let no one think that what I say is a boastful flourish of writing; for we declare unto you what yourselves know; and that we lie not ye more than all others can bear us witness. For, when ye read, ye acknowledge that what ye know that we perform in our actions, this we say also in our writings, and your testimony doth not contradict our epistles; but the knowledge which ye had before of us is in harmony with your reading. "As also ye did acknowledge us in part." For your knowledge of us, he saith, is not from hearsay but from actual experience. The words "in part" he added from humility. For this is his wont, when necessity constraineth him to say any high-sounding thing, (for he never doth so otherwise,) as desiring quickly to repress again the elation arising from what he had said. "And I hope ye will acknowledge even to the end." Seest thou again how from the past he draws pledges for the future; and not from the past only, but also from the power of God? For he affirmed not absolutely, but cast the whole upon God and his hope in Him. "That we are your glorying, even as ye also are ours, in the day of our Lord Jesus Christ." Here he cuts at the root of the envy that his speech might occasion, by making them sharers and partners in the glory of his good works. "For these stick not with us, but pass over unto you also, and again from you to us." For seeing he had extolled himself, and produced proof of the past and given security for the future; lest his hearers should reflect on him for talking proudly, or be hurried to enviousness, he makes the rejoicing a common one and declares that this crown of praises is theirs.

2 Corinthians 1:15-16 — Homily 3 on 2 Corinthians

"And in this confidence I was minded to come before unto you." What confidence? "In relying exceedingly on you, glorying over you, being your glorying, loving you exceedingly, being conscious to myself of nothing evil, being confident that all is spiritual with us, and having you as witnesses of this." "I was minded to come unto you, and by you to pass into Macedonia." And yet he promised the contrary in his former Epistle, saying thus: "Now I will come unto you when I shall have passed through Macedonia: for I do pass through Macedonia." How is it then that he here says the contrary? He doth not say the contrary: away with the thought. For it is contrary indeed to what he wrote, but not contrary to what he wished. Wherefore also here he said not, "I wrote that I would pass by you into Macedonia;" but, "I was minded." For though I did not write on that wise," he says, "nevertheless I was greatly desirous, and 'was minded,' even before, to have come unto you: so far was I from wishing to be later than my promise that I would gladly have come before it." "That ye might have a second benefit." What is, a second benefit? "That ye might have a double benefit, both that from my writings, and that from my presence." By "benefit" he here means pleasure. "And by you to pass into Macedonia, and to come again from Macedonia unto you, and of you to be set forward on my journey unto Judaea."

2 Corinthians 1:17 — Homily 3 on 2 Corinthians

"When I therefore was thus minded, did I show fickleness?" Here in what follows, he directly does away with the charge arising out of his delay and absence. For what he says is of this nature. "I was minded to come unto you." "Wherefore then did I not come? Is it as light-minded and changeable?" for this is, "did I show fickleness?" By no means. But wherefore? "Because what things I purpose, I purpose not according to the flesh." What is, "not according to the flesh?" I purpose not "carnally." "That with me there should be the yea yea and the nay nay." But still even this is obscure. What is it then he says? The carnal man, that is, he that is rivetted to the present things and is continually occupied in them, and is without the sphere of the Spirit's influence, has power to go every where, and to wander whithersoever he will. But he that is the servant of the Spirit, and is led, and led about by Him, cannot everywhere be lord of his own purpose, having made it dependent upon the authority thence given; but it so fares with him as if a trusty servant, whose motions are always ruled by his lord's biddings and who has no power over himself nor is able to rest even a little, should make some promise to his fellow-servants, and then because his master would have it otherwise should fail to perform his promise. This then is what he means by, "I purpose not according to the flesh." I am not beyond the Spirit's governance, nor have liberty to go where I will. For I am subject to lordship and commands, the Comforter's, and by His decrees I am led, and led about. For this cause I was unable to come, for it was not the Spirit's will.

2 Corinthians 1:18 — Homily 3 on 2 Corinthians

"But as God is faithful, our word toward you was not yea and nay." He skillfully overturns a rising objection. For one might say, If after having promised, thou hast put off coming, and yea is not yea, and nay nay, with thee, but what thou sayest now thou unsayest afterwards, as thou didst in the case of this Journey: woe is unto us, if all this were the case in the Preaching too. Now lest they should have these thoughts and be troubled thereat, he says, "But as God is faithful, our word toward you was not yea and nay." This, saith he, was not the case in the Preaching, but only in our travels and journeyings; whereas whatever things we have said in our preaching, these abide steadfast and unmoveable, (for he calleth his preaching here, "word.") Then he bringeth proof of this that cannot be gainsaid, by referring all to God. What he saith is this; "the promise of my coming was my own and I gave that promise from myself: but the preaching is not my own, nor of man, but of God, and what is of God it is impossible should lie." Whereupon also he said, "God is faithful," that is, "true." "Mistrust not then what is from Him, for there is nought of man in it."

2 Corinthians 1:19 — Homily 3 on 2 Corinthians

"For the Son of God," saith he, "Who was preached among you by us, even by me, and Silvanus, and Timothy, was not yea and nay." For on this account he brings before them the company of the teachers also, as thence too giving credibility to the testimony by those who taught, and not who heard it only. And yet they were disciples; however in his modesty he counts them as in the rank of teachers. But what is, "was not yea and nay?" I have never, he saith, unsaid what before I said in the Preaching. My discourse to you was not now this, now that. For this is not of faith, but of an erring mind. "But in Him was the yea." That is, just as I said, the word abideth unshaken and steadfast.

2 Corinthians 1:20 — Homily 3 on 2 Corinthians

"For how many soever be the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us." What is this, "how many soever the promises of God?" The Preaching promised many things; and these many things they proffered and preached. For they discoursed of being raised again, and of being taken up, and of incorruption, and of those great rewards and unspeakable goods. As to these promises then, he saith that they abide immoveable, and in them is no yea and nay, that is, the things spoken were not now true, and now false, as was the case about my being with you, but always true. And first indeed he contends for the articles of the faith, and the word concerning Christ, saying, "My word" and my preaching, "was not yea and nay;" next, for the promises "for how many soever be the promises, of God, in Him is the yea." But if the things He promised are sure and He will certainly give them, much more is He Himself and the word concerning Him, sure, and it can not be said that He is now, and now is not, but He "always" is, and is the same. But what is, "In Him is the yea, and the Amen." He signifies that which shall certainly be. For in Him, not in man, the promises have their being and fulfilment. Fear not, therefore; for it is not man so that thou shouldest mistrust; but it is God Who both said and fulfilleth. "Unto the glory of God through us." What is, "unto [His] glory through us?" He fulfilleth them by us, that is, and by His benefits towards us unto His glory; for this is "for the glory of God." But if they be for the glory of God, they will certainly come to pass. For His own glory He will not think little of, even did He think little of our salvation. But as it is, He thinketh not little of our salvation either, both because He loveth mankind exceedingly, and because our salvation is bound up with His glory from these things accruing.

2 Corinthians 1:21-22 — Homily 3 on 2 Corinthians

"Now He which stablisheth us with you in Christ, and anointed us, is God; Who also sealed us, and gave us the earnest of the Spirit in our hearts." Again, from the past He stablisheth the future. For if it is He that establisheth us in Christ; (i.e., who suffereth us not to be shaken from the faith which is in Christ;) and He that anointed us and gave the Spirit in our hearts, how shall He not give us the future things? For if He gave the principles and the foundations, and the root and the fount, (to wit, the true knowledge of Him, the partaking of the Spirit,) how shall He not give the things that come of these: for if for the sake of these those are given, much more will he supply those. And if to such as were enemies he gave these, much more when now made friends will He "freely give" to them those. Wherefore He said not simply "the Spirit," but named "earnest," that from this thou mightest have a good hope of the whole as well. For did He not purpose to give the whole, He would never have chosen to give "the earnest" and to waste it without object or result. And observe Paul's candor. For why need I say, saith he, that the truth of the promises standeth not in us? The fact of your standing unwavering and fixed is not in us, but this too is of God; "for" saith he, "He who stablisheth us is God." It is not we who strengthen you: for even we also need Him that stablisheth. So then let none imagine that the Preaching is hazardous in us. He hath undertaken the whole, He cared for the whole. And what is, "anointed," and "sealed?" Gave the Spirit by Whom He did both these things, making at once prophets and priests and kings, for in old times these three sorts were anointed. But we have now not one of these dignities, but all three preeminently. For we are both to enjoy a kingdom and are made priests by offering our bodies for a sacrifice, (for, saith he, "present your members a living sacrifice unto God;) and withal we are constituted prophets too: for what things "eye hath not seen, nor ear heard," these have been revealed unto us.

2 Corinthians 1:21 — BAPTISMAL INSTRUCTIONS 11.27

After these words, after the renunciation of the devil and the covenant with Christ, inasmuch as you have henceforth become his very own and have nothing in common with that evil one, he straightway bids you to be marked and places on your forehead the sign of the cross. That savage beast is shameless, and when he hears those words, he grows more wild—as we might expect—and desires to assault you on sight. Hence God anoints your countenance and stamps thereon the sign of the cross. In this way God holds in check all the frenzy of the Evil One, for the devil will not dare to look on such a sight. Just as if he had beheld the rays of the sun and had leaped away, so will his eyes be blinded by the sight of your face and he will depart. For through the chrism the cross is stamped on you.… And that you may again know that it is not a man but God himself who anoints you by the hand of the priest, listen to St. Paul when he says: "It is God who makes both us and you stand firm in Christ, who has anointed us."

2 Corinthians 1:23 — Homily 4 on 2 Corinthians

"But I call God for a witness upon my soul, that to spare you I forbare to come unto Corinth." What sayest thou, O blessed Paul? To spare them thou camest not to Corinth? Surely thou presentest us with something of a contradiction. For a little above thou saidst that thou therefore camest not, because thou purposest not according to the flesh nor art thine own master, but art led about every where by the authority of the Spirit, and didst set forth thine afflictions. But here thou sayest it was thine own act that thou camest not, and not from the authority of the Spirit; for he saith, "To spare you I forbare to come to Corinth." What then is one to say? either, that this too was itself of the Spirit, and that he himself wished to come but the Spirit suggested to him not to do so, urging the motive of sparing them; or else, that he is speaking of some other coming, and would signify that before he wrote the former Epistle he was minded to come, and for love's sake restrained himself lest he should find them yet unamended. What is the expression, "to spare you?" I heard, he saith, that some among you had committed fornication; I would not therefore come and make you sorry: for had I come, I must needs have enquired into the matter, and prosecuted and punished, and exacted justice from many. I judged it then better to be away and to give opportunity for repentance, than to be with you and to prosecute, and be still more incensed.

2 Corinthians 1:24 — Homily 4 on 2 Corinthians

"Not for that we have lordship over your faith." That is, I did not therefore say, "To spare you I came not," as lording it over you. Again, he said not you, but "your faith," which was at once gentler and truer. For him that hath no mind to believe, who hath power to compel? "But are helpers of your joy." For since, saith he, your joy is ours, I came not, that I might not plunge you into sorrow and increase my own despondency; but I stayed away that ye being reformed by the threat might be made glad. For we do every thing in order to your joy, and give diligence in this behalf, because we are ourselves partakers of it. "For by faith ye stand." Behold him again speaking repressedly. For he was afraid to rebuke them again; since he had handled them severely in the former Epistle, and they had made some reformation. And if, now that they were reformed, they again received the same reproof, this was likely to throw them back. Whence this Epistle is much gentler than the former.

2 Corinthians 2:1 — Homily 4 on 2 Corinthians

"But I determined for myself that I would not come again to you with sorrow." The expression "again" proves that he had already been made sorry from thence, and whilst he seems to be speaking in his own defence he covertly rebukes them. Now if they had both already made him sorry and were about again to make him sorry, consider how great the displeasure was likely to be. But he saith not thus, "Ye made me sorry," but turns the expression differently yet implying the very same thing thus, "For this cause I came not that I might not make you sorry:" which has the same force as what I said, but is more palatable.

2 Corinthians 2:2 — Homily 4 on 2 Corinthians

"For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me?" What is this consequence? A very just one indeed. For observe, I would not, he saith, come unto you, lest I should increase your sorrow, rebuking, showing anger and disgust. Then seeing that even this was strong and implied accusation that they so lived as to make Paul sorry, he applies a corrective in the words, "For if I make you sorry, who then is he that maketh me glad, but he that is made sorry by me?" What he saith is of this kind. "Even though I were to be in sorrow, being compelled to rebuke you and to see you sorry, still nevertheless this very thing would have made me glad. For this is a proof of the greatest love, that you hold me in such esteem as to be hurt at my being displeased with you." Behold too his prudence. Their doing what all disciples do, namely, smarting and feeling it when rebuked, he produces as an instance of their gratifying him; for, saith he, "No man maketh me so glad as he that giveth heed to my words, and is sorry when he seeth me angry." Yet what followed naturally was to say, "For if I make you sorry, who then is he that can make you glad?" But he doth not say this, but turns his speech back again, dealing tenderly with them, and says, "Though I make you sorry, even herein ye bestow on me a very great favor in that ye are hurt at what I say."

2 Corinthians 2:3 — Homily 4 on 2 Corinthians

"And I wrote this very thing unto you." What? That for this cause I came not, to spare you. When wrote he? In the former Epistle when he said, "I do not wish to see you now by the way?" I think not; but in this Epistle when he said, "Lest when I come again, my God should humble me before you." I have written then towards the end this same, saith he, "lest when I come, my God will humble me, and I should mourn for many of them that have sinned heretofore." But why didst thou write? "Lest when I came I should have sorrow from them of whom I ought to rejoice, having confidence in you all, that my joy is the joy of you all?" For whereas he said he was made glad by their sorrow, and this was too arrogant and harsh, again he gave it a different turn and softened it by what he subjoined. For, he saith, I therefore wrote unto you before, that I might not with anguish find you unreformed; and I said this, "lest I should have sorrow," out of regard not to my own interest but yours. For I know that if ye see me rejoicing ye rejoice, and if ye behold me sad ye are sad.

2 Corinthians 2:4 — Homily 4 on 2 Corinthians

"For out of much affliction and anguish of heart I wrote unto you with many tears, not that ye should be made sorry, but that ye might know the love which I have more abundantly unto you." What more tenderly affectioned than this man's spirit is? for he showeth himself to have been not less pained than they who had sinned, but even much more. For he saith not "out of affliction" merely, but "out of much," nor "with tears," but "with many tears" and "anguish of heart," that is, I was suffocated, I was choked with despondency; and when I could no longer endure the cloud of despondency, "I wrote unto you: not that ye should be grieved, but that ye might know the love," saith he, "which I have more abundantly unto you." And yet what naturally followed was to say, not that ye might be grieved, but that ye might be corrected: (for indeed with this purpose he wrote.) This however he doth not say, but, (more to sweeten his words, and win them to a greater affection,) he puts this for it, showing that he doth all from love. And he saith not simply "the love," but "which I have more abundantly unto you." For hereby also he desires to win them, by showing that he loveth them more than all and feels towards them as to chosen disciples.

2 Corinthians 2:5-6 — Homily 4 on 2 Corinthians

"But if any hath caused sorrow, he hath caused sorrow not to me, but in part (that I press not too heavily) to you all." Having first praised them as feeling joy and sorrow for the same things as himself, he then strikes into the subject of this person, having said first, "my joy is the joy of you all." But if my joy is the joy of you all, need is that you should also now feel pleasure with me, as ye then were pained with me: for both in that ye were made sorry, ye made me glad; and now in that ye rejoice, (if as I suppose ye shall feel pleasure,) ye will do the same. I know, he saith, that ye shared in my anger and indignation against him that had committed fornication, and that what had taken place grieved in part all of you. And therefore said I "in part," not as though ye were less hurt than I, but that I might not weigh down him that had committed fornication. He did not then grieve me only but you also equally, even though to spare him I said, "in part." Seest thou how at once he moderated their anger, by declaring that they shared also in his indignation. "Sufficient to such a one is this punishment which was inflicted by the many." And he saith not "to him that hath committed fornication," but here again "to such a one," as also in the former Epistle. Not however for the same reason; but there out of shame, here out of mercy. Wherefore he no where subsequently so much as mentions the crime; for it was time now to excuse.

2 Corinthians 2:6 — ON REPENTANCE AND ALMSGIVING 1.3.22

However, be mindful of this: if you become lazy and indifferent, sin will seize you at one time or another. Therefore, show concern, if not for your brother, then at least for yourself. Repel the disease, overpower the decay, and interrupt the spreading of the cancerous sore. Paul spoke of these things and of much more than these. Since he ordered the Christians in Corinth to hand the fornicator among them over to Satan, he said later that "the sinner changed" and became better. "For such a one this punishment by the majority is enough. Therefore, reaffirm your love for him." Even though Paul made him a common enemy, an adversary to all, expelled him from the fold and cut him off from the body, note how much concern he showed in order to bind him back indissolubly and rejoin him to the church. For he did not say, "simply love him" but "reaffirm your love for him." In other words, reveal your friendship as certain, unshakable, fervent, ardent and fiery; present your love with the same strength as the previous hatred. "What happened? Tell me, did you not surrender him to Satan?" "Yes," he said, "but not for him to remain in Satan's hands, but to be quickly delivered from his tyrannical dominion." Pay careful attention, however, to the very thing I was saying about how much Paul feared discouragement as a great weapon of the devil. He said, "Reaffirm your love for him," and then added the reason, "lest such a one should be swallowed up by excessive sorrow."

2 Corinthians 2:7 — Homily 4 on 2 Corinthians

"So that contrariwise ye should rather forgive him and comfort him, lest by any means such a one should be swallowed up with his overmuch sorrow." He bids them not only take off the censure: but, besides, restores him to his former estate; for if one let go him that hath been scourged and heal him not, he hath done nothing. And see how him too he keeps down lest he should be rendered worse by the forgiveness. For though he had both confessed and repented, he makes it manifest that he obtaineth remission not so much by his penitence as by this free gift. Wherefore he saith, "to forgive him and to comfort him," and what follows again makes the same thing plain. "For," saith he, "it is not because he is worthy, not because he has shown sufficient penitence; but because he is weak, it is for this I request it." Whence also he added, "lest by any means such a one should be swallowed up with overmuch sorrow." And this is both as testifying to his deep repentance and as not allowing him to fall into despair. But what means this, "swallowed up?" Either doing as Judas did, or even in living becoming worse. For, saith he, if he should rush away from longer enduring the anguish of this lengthened censure, perchance also despairing he will either come to hang himself, or fall into greater crimes afterwards. One ought then to take steps beforehand, lest the sore become too hard to deal with; and lest what we have well done we lose by want of moderation.

2 Corinthians 2:8 — Homily 4 on 2 Corinthians

"Wherefore I beseech you to confirm your love toward him." He no longer commands but beseeches, not as a teacher but as an equal; and having seated them on the judgment seat he placed himself in the rank of an advocate; for having succeeded in his object, for joy he adopts without restraint the tone of supplication. And what can it be that thou beseechest? Tell me. "To confirm your love toward him." That is, "make it strong," not simply have intercourse with him, nor any how. Herein, again, he bears testimony to their virtue as very great; since they who were so friendly and so applauded him as even to be puffed up, were so estranged that Paul takes such pains to make them confirm their love towards him. Herein is excellence of disciples, herein excellence of teachers; that they should so obey the rein, he so manage their motions. If this were so even now, they who sin would not have transgressed senselessly. For one ought neither to love carelessly, nor to be estranged without some reason.

2 Corinthians 2:9-10 — Homily 4 on 2 Corinthians

"For to this end also did I write to you, that I might know the proof of you, whether ye are obedient in all things." I not only in cutting off but also in reuniting. Seest thou how here again he brings the danger to their doors. For as when he sinned, he alarmed their minds, except they should cut him off, saying, "A little leaven leaventh the whole lump," and several other things; so here too again he confronts them with the fear of disobedience, as good as saying, "As then ye had to consult not for him, but for yourselves too, so now must ye not less for yourselves than for him; lest ye seem to be of such as love contention and have not human sensibilities, and not to be in all things obedient." For the former instance might have seemed to proceed even of envy and malice, but this shows very especially the obedience to be pure, and whether ye are apt unto loving kindness. For this is the test of right minded disciples; if they obey not only when ordered to do certain things, but when the contrary also. Therefore he said, "in all things," showing that if they disobey, they disgrace not him so much as themselves, earning the character of lovers of contention; and he doth this that hence also he may drive them to obey. Whence also he saith, "For to this end did I write to you;" and yet he wrote not for this end, but he saith so in order to win them. For the leading object was the salvation of that person. But where it does no harm, he also gratifies them. And by saying, "In all things," he again praises them, recalling to memory and bringing forth to view their former obedience. "To whom ye forgive any thing, I forgive also." Seest thou how again he assigns the second part to himself, showing them as beginning, himself following. This is the way to soften an exasperated, to compose a contentious spirit. Then lest he should make them careless, as though they were arbiters, and they should refuse forgiveness; he again constrains them unto this, saying, that himself also had forgiven him. "For what I also have forgiven, if I have forgiven any thing, for your sakes have I forgiven it." For, this very thing I have done for your sakes, he saith. And as when he commanded them to cut him off, he left not with them the power to forgive, saying, "I have judged already to deliver such an one unto Satan," and again made them partners in his decision saying, "ye being gathered together to deliver him," (thereby securing two most important things, viz., that the sentence should be passed; yet not without their consent, lest herein he might seem to hurt them;) and neither himself alone pronounces it, lest they should consider him self-willed, and themselves to be overlooked, nor yet leaves all to them, lest when possessed of the power they should deal treacherously with the offender by unseasonably forgiving him: so also doth he here, saying, "I have already forgiven, who in the former Epistle had already judged." Then lest they should be hurt, as though overlooked, he adds, "for your sakes." What then? did he for men's sake pardon? No; for on this account he added, "In the person of Christ." What is "in the person of Christ?" Either he means according to [the will of] God, or unto the glory of Christ.

2 Corinthians 2:11 — Homily 4 on 2 Corinthians

"That no advantage may be gained over us by Satan: for we are not ignorant of his devices." Seest thou how he both committeth the power to them and again taketh away that by that he may soften them, by this eradicate their self will. But this is not all that he provides for by this, but shows also that should they be disobedient the harm would reach to all, just as he did at the outset also. For then too he said, "A little leaven leaveneth the whole lump." And here again, "Lest Satan should get an advantage of us." And throughout, he maketh this forgiveness the joint act of himself and them. And tell me not that this one only becomes the wild beast's prey, but consider this also, that the number of the herd is diminished, and now especially when it might recover what it had lost. "For we are not ignorant of his devices," That he destroys even under the show of piety. For not only by leading into fornication can he destroy, but even by the contrary, the unmeasured sorrow following on the repentance for it. When then besides his own he taketh ours too, when both by bidding to sin, he destroys; and when we bid repent, violently seizeth; how is not this case getting "advantage?" For he is not content with striking down by sin, but even by repentance he doth this except we be vigilant. Wherefore also with reason did he call it getting advantage, when he even conquereth our own weapons. For to take by sin is his proper work; by repentance, however, is no more his; for ours, not his, is that weapon. When then even by this he is able to take, think how disgraceful the defeat, how he will laugh at and run us down as weak and pitiful, if he is to subdue us with our own weapons. For it were matter for exceeding scorn and of the last disgrace, that he should inflict wounds on us through our own remedies. Therefore he said, "for we are not ignorant of his devices," exposing his versatility, his craftiness, his evil devices, his malice, his capacity to injure under a show of piety.

2 Corinthians 2:12-13 — Homily 5 on 2 Corinthians

These words seem on the one hand to be unworthy of Paul, if because of a brother's absence he threw away so great an opportunity of saving; and on the other, to hang apart from the context. What then? Will ye that we should first prove that they hang upon the context, or, that he hath said nothing unworthy of himself? As I think, the second, for so the other point also will be easier and clearer. How then do these words hang upon those before them? Let us recall to mind what those were, and so we shall perceive this. What then were those before? What he said at the beginning. "I would not have you," saith he, "ignorant concerning our affliction which befell us in Asia, that we were weighed down exceedingly, beyond our power." Now having shown the manner of his deliverance, and inserted the intermediate matter, he is of necessity led to teach them again that in yet another way he had been afflicted. How, and in what way? In not finding Titus. Fearful indeed, and enough to prostrate the soul, is it even to endure trials; but when there is none to comfort and that can help to bear the burden, the tempest becometh greater.

2 Corinthians 2:13 — Homily 5 on 2 Corinthians

"Taking my leave of them, I went from thence." That is, 'I spent no longer time, being straitened and distressed.' And perhaps the work was even impeded by his absence. And this was no light consolation to them too. For if when a door was opened there, and for this purpose he had come; yet because he found not the brother, he quickly started away; much more, he saith, ought ye to make allowance for the compulsion of those affairs which lead us and lead us about everywhere, and suffer us not according as we desire either to journey, or to tarry longer amongst those with whom we may wish to remain. Whence also he proceeds in this place again to refer his journeyings to God, as he did above to the Spirit.

2 Corinthians 2:14 — Homily 5 on 2 Corinthians

"But thanks be to God, which always causeth us to triumph in Christ, and maketh manifest through us the savor of His knowledge in every place." For that he may not seem as though in sorrow to be lamenting these things, he sendeth up thanks to God. Now what he saith is this: 'Every where is trouble, every where straitness. I came into Asia, I was burdened beyond strength. I came to Troas, I found not the brother. I came not to you; this too bred in me no slight, yea rather, exceeding great dejection, both because many among you had sinned, and because on this account I see you not. For, "To spare you," he saith, "I came not as yet unto Corinth." That then he may not seem to be complaining in so speaking, he adds, 'We not only do not grieve in these afflictions, but we even rejoice; and, what is still greater, not for the sake of the rewards to come only, but those too even which are present. For even here we are by these things made glorious and conspicuous. So far then are we from lamenting, that we even call the thing a triumph; and glory in what happeneth.'

2 Corinthians 2:15 — Homily 5 on 2 Corinthians

"For we are a sweet savor of Christ unto God, in them that are saved and in them that perish." Whether, saith he, one be saved or be lost, the Gospel continues to have its proper virtue: and as the light, although it blindeth the weakly, is still light, though causing blindness; and as honey, though it be bitter to those who are diseased, is in its nature sweet; so also is the Gospel of sweet savor, even though some should be lost who believe it not. For not It, but their own perverseness, worketh the perdition. And by this most of all is its sweet savor manifested, by which the corrupt and vicious perish; so that not only by the salvation of the good, but also by the perdition of the wicked is its excellence declared.

2 Corinthians 2:16 — Homily 5 on 2 Corinthians

Seest thou to what a height he hath advanced the trials, terming them a triumph and a sweet savor and a sacrifice offered unto God. Then, whereas he said, "we are a sweet savor, even in them that perish," lest thou shouldest think that these too are acceptable, he added, "To the one a savor from death unto death, to the other a savor from life unto life." For this sweet savor some so receive that they are saved, others so that they perish. So that should any one be lost, the fault is from himself: for both ointment is said to suffocate swine, and light (as I before observed,) to blind the weak. And such is the nature of good things; they not only correct what is akin to them, but also destroy the opposite: and in this way is their power most displayed. For so both fire, not only when it giveth light and when it purifieth gold, but even when it consumeth thorns, doth very greatly display its proper power, and so show itself to be fire: and Christ too herein also doth discover His own majesty when He "shall consume" Antichrist "with the breath of His mouth, and bring him to nought with the manifestation of His coming."

2 Corinthians 2:17 — Homily 5 on 2 Corinthians

"For we are not as the rest, which corrupt the word of God." 'For even if we use great sounding words, yet we declared nothing to be our own that we achieved, but all Christ's. For we will not imitate the false apostles; the men who say that most is of themselves.' For this is "to corrupt," when one adulterates the wine; when one sells for money what he ought to give freely. For he seems to me to be here both taunting them in respect to money, and again hinting at the very thing I have said, as that they mingle their own things with God's; which is the charge Isaiah brings when he said, "Thy vintners mingle wine with water:" for even if this was said of wine, yet one would not err in expounding it of doctrine too. 'But we,' saith he, 'do not so: but such as we have been entrusted with, such do we offer you, pouring out the word undiluted.'

2 Corinthians 3:1 — Homily 6 on 2 Corinthians

He anticipates and puts himself an objection which others would have urged against him, 'Thou vauntest thyself;' and this though he had before employed so strong a corrective in the expressions, "Who is sufficient for these things?" and, "of sincerity... speak we." Howbeit he is not satisfied with these. For such is his character. From appearing to say any thing great of himself he is far removed, and avoids it even to great superfluity and excess. And mark, I pray thee, by this instance also, the abundance of his wisdom. For a thing of woeful aspect, I mean tribulations, he so much exalted and showed to be bright and lustrous, that out of what he said the present objection rose up against him. And he expresses this again with vehemence in that place, and with more of encouragement. For here the words are those of love, "Need we, as do some, epistles of commendation?" but there what he says is full of a kind of pride even, necessarily and properly so, of pride, I say, and anger. "For we commend not ourselves again," saith he, "but speak as giving you occasion to glory;" and, "Again, think ye that we excuse ourselves unto you? For in the sight of God speak we in Christ. For I fear lest by any means when I come I should not find you such as I would, and should myself be found of you such as ye would not." For to prevent all appearance of a wish to flatter, as though he desired honor from them, he speaketh thus, "I fear lest by any means when I come I should not find you such as I would, and should myself be found of you such as ye would not." This however comes after many accusations; But in the beginning he speaketh not so, but more gently. And what is it he saith? He spoke of his trials and his perils, and that every where he is conducted as in procession by God in Christ, and that the whole world knoweth of these triumphs. Since then he has uttered great things of himself, he urges this objection against himself, "Are we beginning again to commend ourselves?" Now what he saith is this: Perchance some one will object, 'What is this, O Paul? Sayest thou these things of thyself, and exaltest thyself?' To do away then with this suspicion, he saith, We desire not this, that is, to boast and exalt ourselves; yea, so far are we from needing epistles of commendation to you that ye are to us instead of an epistle.

2 Corinthians 3:2 — Homily 6 on 2 Corinthians

What means this, "ye are?" 'Did we need to be commended to others, we should have produced you before them instead of an epistle.' And this he said in the former Epistle. "For the seal of mine Apostleship are ye." But he doth not here say it in this manner, but in irony so as to make his question, "Do we need epistles of commendation?" more cutting. And in allusion to the false apostles, he added, "as do some, [epistles of commendation] to you, or letters of commendation from you" to others. Then because what he had said was severe, he softens it by adding, "Ye are our epistle, written in our hearts, known of all." Here he testifieth not only to their love, but also to their good works: since they are able to show unto all men by their own virtue the high worth of their teacher, for this is the meaning of, "Ye are our epistle." What letters would have done to commend and gain respect for us, that ye do both as seen and heard of; for the virtue of the disciples is wont to adorn and to commend the teacher more than any letter. "Written in our hearts." That is, which all know; we so bear you about every where and have you in mind. As though he said, Ye are our commendation to others, for we both have you continually in our heart and proclaim to all your good works. Because then that even to others yourselves are our commendation, we need no epistles from you; but further, because we love you exceedingly, we need no commendation to you. For to those who are strangers one hath need of letters, but ye are in our mind. Yet he said not merely, "ye are [in it]," but "written in [it]," that is, ye cannot slide out of it. For just as from letters by reading, so from our heart by perceiving, all are acquainted with the love we bear you. If then the object of a letter be to certify, "such an one is my friend and let him have free intercourse [with you], your love is sufficient to secure all this. For should we go to you, we have no need of others to commend us, seeing your love anticipateth this; and should we go to others, again we need no letters, the same love again sufficing unto us in their stead, for we carry about the epistle in our hearts.

2 Corinthians 3:3 — Homily 6 on 2 Corinthians

Then exalting them still higher, he even calleth them the epistle of Christ, saying, "Being made manifest that ye are an epistle of Christ." And having said this, he afterwards hence takes ground and occasion for a discussion on the Law. And there is another aim in his here styling them His epistle. For above as commending him, he called them an epistle; but here an epistle of Christ, as having the Law of God written in them. For what things God wished to declare to all and to you, these are written in your hearts. But it was we who prepared you to receive the writing. For just as Moses hewed the stones and tables, so we, your souls. Whence he saith, "Ministered by us." Yet in this they were on an equality; for the former were written on by God, and these by the Spirit. Where then is the difference? "Written not with ink, but with the Spirit of the living God; not in tables of stone, but in tables that are hearts of flesh." Wide as the difference between the Spirit and ink, and a stony table and a fleshy, so wide is that between these and those; consequently between themselves who ministered, and him who ministered to them.

2 Corinthians 3:4 — Homily 6 on 2 Corinthians

Yet because it was a great thing he had uttered, he therefore quickly checks himself, saying, "And such confidence have we through Christ to Godward," And again refers all to God: for it is Christ, saith he, Who is the Author of these things to us.

2 Corinthians 3:5-6 — Homily 6 on 2 Corinthians

"Not that we are sufficient of ourselves to account any thing as from ourselves." See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he saith any thing great of himself, he maketh all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, "Not that we are sufficient of ourselves to account any thing as from ourselves:" that is, I said not, "We have confidence," as though part were ours and part God's; but I refer and ascribe the whole to Him. "For our sufficiency is from God; who also made us sufficient as ministers of a new covenant." What means, "made us sufficient?" Made us able and fitting. And it is not a little thing to be the bearer to the world of such tables and letters, greater far than the former. Whence also he added, "Not of the letter, but of the spirit." See again another difference. What then? was not that Law spiritual? How then saith he, "We know that the Law is spiritual?" Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he saith, "For the letter killeth, but the spirit giveth life." Yet these things he saith not absolutely; but in allusion to those who prided themselves upon the things of Judaism. And by "letter" here he meaneth the Law which punisheth them that transgress; but by "spirit" the grace which through Baptism giveth life to them who by sins were made dead. For having mentioned the difference arising from the nature of the tables, he doth not dwell upon it, but rapidly passing it by, bestows more labor upon this, which most enabled him to lay hold on his hearer from considerations of what was advantageous and easy; for, saith he, it is not laborious, and the gift it offers is greater. For if when discoursing of Christ, he puts especially forward those things which are of His lovingkindness, more than of our merit, and which are mutually connected, much greater necessity is there for his doing so when treating of the covenant. What then is the meaning of "the letter killeth?" He had said tables of stone and hearts of flesh: so far he seemed to mention no great difference. He added that the former [covenant] was written with letters or ink, but this with the Spirit. Neither did this rouse them thoroughly. He says at last what is indeed enough to give them wings; the one "killeth," the other "giveth life." And what doth this mean? In the Law, he that hath sin is punished; here, he that hath sins cometh and is baptized and is made righteous, and being made righteous, he liveth, being delivered from the death of sin. The Law, if it lay hold on a murderer, putteth him to death; the Gospel, if it lay hold on a murderer, enlighteneth, and giveth him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. This is the meaning of, "the letter killeth." The Gospel takes hold on thousands of homicides and robbers, and baptizing delivereth them from their former vices. This is the meaning of, "the Spirit giveth life." The former maketh its captive dead from being alive, the latter rendereth the man it hath convicted alive from being dead. For, "come unto me, ye that labor and are heavy laden," and, He said not, "I will punish you," but, "I will give you rest." For in Baptism the sins are buried, the former things are blotted out, the man is made alive, the entire grace written upon his heart as it were a table. Consider then how high is the dignity of the Spirit, seeing that His tables are better than those former ones; seeing that even a greater thing is shown forth than the resurrection itself. For indeed, that state of death from which He delivers, is more irremediable than the former one: as much more so, as soul is of more value than the body: and this life…

2 Corinthians 3:5 — Homily 6 on 2 Corinthians

See again, yet another corrective. For he possesses this virtue, humility I mean, in singular perfection. Wherefore whenever he saith any thing great of himself, he maketh all diligence to soften down extremely and by every means, what he has said. And so he does in this place also, saying, "Not that we are sufficient of ourselves to account any thing as from ourselves:" that is, I said not, "We have confidence," as though part were ours and part God's; but I refer and ascribe the whole to Him.

2 Corinthians 3:6 — Homily 6 on 2 Corinthians

"Not of the letter, but of the spirit." See again another difference. What then? was not that Law spiritual? How then saith he, "We know that the Law is spiritual?" Spiritual indeed, but it bestowed not a spirit. For Moses bare not a spirit, but letters; but we have been entrusted with the giving of a spirit. Whence also in further completion of this [contrast,] he saith, "For the letter killeth, but the spirit giveth life." Yet these things he saith not absolutely; but in allusion to those who prided themselves upon the things of Judaism. And by "letter" here he meaneth the Law which punisheth them that transgress; but by "spirit" the grace which through Baptism giveth life to them who by sins were made dead. For having mentioned the difference arising from the nature of the tables, he doth not dwell upon it, but rapidly passing it by, bestows more labor upon this, which most enabled him to lay hold on his hearer from considerations of what was advantageous and easy; for, saith he, it is not laborious, and the gift it offers is greater. For if when discoursing of Christ, he puts especially forward those things which are of His lovingkindness, more than of our merit, and which are mutually connected, much greater necessity is there for his doing so when treating of the covenant. What then is the meaning of "the letter killeth?" He had said tables of stone and hearts of flesh: so far he seemed to mention no great difference. He added that the former [covenant] was written with letters or ink, but this with the Spirit. Neither did this rouse them thoroughly, He says at last what is indeed enough to give them wings; the one "killeth," the other "giveth life." And what doth this mean? In the Law, he that hath sin is punished; here, he that hath sins cometh and is baptized and is made righteous, and being made righteous, he liveth, being delivered from the death of sin. The Law, if it lay hold on a murderer, putteth him to death; the Gospel, if it lay hold on a murderer, enlighteneth, and giveth him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. This is the meaning of, "the letter killeth." The Gospel takes hold on thousands of homicides and robbers, and baptizing delivereth them from their former vices. This is the meaning of, "the Spirit giveth life." The former maketh its captive dead from being alive, the latter rendereth the man it hath convicted alive from being dead. For, "come unto me, ye that labor and are heavy laden," and, He said not, 'I will punish you,' but, "I will give you rest." For in Baptism the sins are buried, the former things are blotted out, the man is made alive, the entire grace written upon his heart as it were a table. Consider then how high is the dignity of the Spirit, seeing that His tables are better than those former ones; seeing that even a greater thing is shown forth than the resurrection itself. For indeed, that state of death from which He delivers, is more irremediable than the former one: as much more so, as soul is of more value than the body: and this life is conferred by that, by that which the Spirit giveth. But if It be able to bestow this, much more then that which is less. For, that prophets wrought, but this they could not: for none can remit sins but God only; nor did the prophets bestow that life without the Spirit. But this is not the marvel only, that it giveth life, but that it enabled others also to do this. For He saith, "Receive ye the Holy Ghost." Wherefore? Because without the Spirit it might not be? [Yes,] but God, as showing that It is of supreme authority, and of that Kingly Essence, and hath the same power [with Himself,] saith this too. Whence also He adds, "Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained."

2 Corinthians 3:7-8 — Homily 7 on 2 Corinthians

He said that the tables of Moses were of stone, as [also] they were written with letters; and that these were of flesh, I mean the hearts of the Apostles, and had been written on by the Spirit; and that the letter indeed killeth, but the Spirit giveth life. There was yet wanting to this comparison the addition of a further and not trifling particular, that of the glory of Moses; such as in the case of the New Covenant none saw with the eyes of the body. And even for this cause it appeared a great thing in that the glory was perceived by the senses; (for it was seen by the bodily eyes, even though it might not be approached;) but that of the New Covenant is perceived by the understanding. For to the weaker sort the apprehension of such a superiority is not clear; but the other did more take them, and turn them unto itself. Having then fallen upon this comparison and being set upon showing the superiority [in question], which yet was exceedingly difficult because of the dulness of the hearers; see what he does, and with what method he proceeds in it, first by arguments placing the difference before them, and constructing these out of what he had said before. For if that ministration were of death, but this of life, doubtless, saith he, the latter glory is also greater than the former. For since he could not exhibit it to the bodily eyes, by this logical inference he established its superiority, saying, "But if the ministration of death came with glory, how shall not rather the ministration of the Spirit be with glory?" Now by "ministration of death" he means the Law. And mark too how great the caution he uses in the comparison so as to give no handle to the heretics; for he said not, 'which causeth death,' but, "the ministration of death;" for it ministereth unto, but was not the parent of, death; for that which caused death was sin; but [the Law] brought in the punishment, and showed the sin, not caused it. For it more distinctly revealed the evil and punished it: it did not impel unto the evil: and it ministered not to the existence of sin or death, but to the suffering of retribution by the sinner. So that in this way it was even destructive of sin. For that which showeth it to be so fearful, it is obvious, maketh it also to be avoided. As then he that taketh the sword in his hands and cutteth off the condemned, ministers to the judge that passeth sentence, and it is not he that is his destruction, although he cutteth him off; nay, nor yet is it he who passeth sentence and condemneth, but the wickedness of him that is punished; so truly here also it is not that destroyeth, but sin. This did both destroy and condemn, but that by punishing undermined its strength, by the fear of the punishment holding it back.

2 Corinthians 3:9 — Homily 7 on 2 Corinthians

Also, he interprets more clearly the meaning of the words, "The letter killeth," declaring it to be that which we have said above, namely, that the Law showed sin, not caused it. "Much rather doth the ministration of righteousness exceed in glory." For those Tables indeed showed the sinners and punished them, but this not only did not punish the sinners, but even made them righteous: for this did Baptism confer.

2 Corinthians 3:10 — Homily 7 on 2 Corinthians

Now in what has gone before, indeed, he showed that this also is with glory; and not simply is with glory, but even exceedeth in it: for he did not say, "How shall not the ministration of the Spirit be rather in glory?" but, "exceed in glory;" deriving the proof from the arguments before stated. Here he also shows the superiority, how great it is, saying, 'if I compare this with that, the glory of the Old Covenant is not glory at all;' not absolutely laying down that there was no glory, but in view of the comparison. Wherefore also he added, "in this respect," that is, in respect of the comparison. Not that this doth disparage the Old Covenant, yea rather it highly commendeth it: for comparisons are wont to be made between things which are the same in kind.

2 Corinthians 3:11 — Homily 7 on 2 Corinthians

Next, he sets on foot yet another argument to prove the superiority also from a fresh ground. What then is this argument? That based upon duration, saying, "For if that which passeth away was with glory, much more that which remaineth is in glory." For the one ceased, but the other abideth continually.

2 Corinthians 3:12 — Homily 7 on 2 Corinthians

For since when he had heard so many and so great things concerning the New [Covenant,] the hearer would be desirous of seeing this glory manifested to the eye, mark whither he hurleth him, [even] to the world to come. Wherefore also he brought forward the "hope," saying, "Having therefore such a hope." Such? Of what nature? That we have been counted worthy of greater things than Moses; not we the Apostles only, but also all the faithful. "We use great boldness of speech." Towards whom? tell me. Towards God, or towards the disciples? Towards you who are receiving instruction, he saith; that is, we speak every where with freedom, hiding nothing, withholding nothing, mistrusting nothing, but speaking openly; and we have not feared lest we should wound your eyesight, as Moses did that of the Jews.

2 Corinthians 3:13 — Homily 7 on 2 Corinthians

Now what he says is of this nature. There is no need for us to cover ourselves as Moses did; for ye are able to look upon this glory which we are encircled with, although it is far greater and brighter than the other. Seest thou the advance? For he that in the former Epistle said, "I have fed you with milk, not with meat;" saith here, "We use great boldness of speech." And he produces Moses before them, carrying forward the discourse by means of comparison, and thus leading his hearer upwards. And for the present he sets them above the Jews, saying that 'we have no need of a veil as he had with those he governed;' but in what comes afterwards he advances them even to the dignity itself of the Lawgiver, or even to a much greater.

2 Corinthians 3:14 — Homily 7 on 2 Corinthians

See what he establisheth by this. For what happened then once in the case of Moses, the same happeneth continually in the case of the Law. What is said, therefore, is no accusation of the Law, as neither is it of Moses that he then veiled himself, but only the senseless Jews. For the law hath its proper glory, but they were unable to see it. 'Why therefore are ye perplexed,' he saith, 'if they are unable to see this glory of the Grace, since they saw not that lesser one of Moses, nor were able to look steadfastly upon his countenance? And why are ye troubled that the Jews believe not Christ, seeing at least that they believe not even the Law? For they were therefore ignorant of the Grace also, because they knew not even the Old Covenant nor the glory which was in it. For the glory of the Law is to turn [men] unto Christ.' Seest thou how from this consideration also he takes down the inflation of the Jews? By that in which they thought they had the advantage, namely, that Moses' face shone, he proves their grossness and groveling nature. Let them not therefore pride themselves on that, for what was that to Jews who enjoyed it not? Wherefore also he keeps on dwelling upon it, saying one while, "The same veil in the reading of the old covenant remaineth," it "not being revealed that it is done away in Christ:" another while, that "unto this day when Moses is read," the same "veil lieth upon their heart;" showing that the veil lieth both on the reading and on their heart.

2 Corinthians 3:15 — Homily 7 on 2 Corinthians

For since he said that in the reading of the Old Testament the veil remaineth, lest any should think that this that is said is from the obscurity of the Law, he both by other things showed even before what his meaning was, (for by saying, "their minds were hardened," he shows that the fault was their own,) and, in this place too, again. For he said not, 'The veil remaineth on the writing,' but "in the reading;" (now the reading is the act of those that read;) and again, "When Moses is read." He showed this however with greater clearness in the expression which follows next, saying unreservedly, "The veil lieth upon their heart." For even upon the face of Moses it lay, not because of Moses, but because of the grossness and carnal mind of these.

2 Corinthians 3:16 — Homily 7 on 2 Corinthians

Having then suitably accused them, he points out also the manner of their correction. And what is this? "Nevertheless when [one] shall turn to the Lord," which is, to forsake the Law, "the veil is taken away." Seest thou that not over the face of Moses was there that veil, but over the eyesight of the Jews? For it was done, not that the glory of Moses might be hidden, but that the Jews might not see. For they were not capable. So that in them was the deficiency, for it caused not him to be ignorant of any thing, but them. And he did not say indeed, "when thou shalt let go the Law," but he implied it, for "when thou shalt turn to the Lord, the veil is taken away." To the very last he kept to the history. For when Moses talked with the Jews he kept his face covered; but when he turned to God it was uncovered. Now this was a type of that which was to come to pass, that when we have turned to the Lord, then we shall see the glory of the Law, and the face of the Lawgiver bare; yea rather, not this alone, but we shall then be even in the same rank with Moses. Seest thou how he inviteth the Jew unto the faith, by showing, that by coming unto Grace he is able not only to see Moses, but also to stand in the very same rank with the Lawgiver. 'For not only,' he saith, 'shalt thou look on the glory which then thou sawest not, but thou shalt thyself also be included in the same glory; yea rather, in a greater glory, even so great that that other shall not seem glory at all when compared with this.'

2 Corinthians 3:17 — Homily 7 on 2 Corinthians

But since some maintain that the expression, "when one shall turn to the Lord," is spoken of the Son, in contradiction to what is quite acknowledged; let us examine the point more accurately, having first stated the ground on which they think to establish this. What then is this? Like, saith one, as it is said, "God is a Spirit;" so also here, 'The Lord is a Spirit.' But he did not say, 'The Lord is a Spirit,' but, "The Spirit is the Lord." And there is a great difference between this construction and that. For when he is desirous of speaking so as you say, he does not join the article to the predicate. And besides, let us review all his discourse from the first, of whom hath he spoken? for instance, when he said, "The letter killeth, but the Spirit giveth life:" and again, "Written not with ink, but with the Spirit of the living God;" was he speaking of God, or of the Spirit? It is very plain that it was of the Spirit; for unto It he was calling them from the letter. For lest any, hearing of the Spirit, and then reflecting that Moses turned unto the Lord, but himself unto the Spirit, should think himself to have the worse, to correct such a suspicion as this, he says, "Now the Spirit Is the Lord." This too is Lord, he says. And that you may know that he is speaking of the Paraclete, he added, "And where the Spirit of the Lord is, there is liberty." For surely you will not assert, that he says, 'And where the Lord of the Lord is.' "Liberty," he said, with reference to the former bondage.

2 Corinthians 3:18 — Homily 7 on 2 Corinthians

Then, that you may not think that he is speaking of a time to come, he says, "But we all, with unveiled face, reflecting as a mirror the glory of the Lord." Not that which is brought to an end, but that which remaineth. "Are transformed into the same image from glory to glory, even as from the Lord the Spirit." Seest thou how again he places the Spirit in the rank of God, and raises them up to the rank of the Apostles. For he said before, "Ye are the Epistle of Christ; and here, "But we all with open face." Yet they came, like Moses, bringing a law. But like as we, he says, needed no veil, so neither ye who received it. And yet, this glory is far greater, for this is not of our countenance, but of the Spirit; but nevertheless ye are able as well as we to look steadfastly upon it. For they indeed could not even by a mediator, but ye even without a mediator can [look steadfastly on] a greater. They were not able to look upon that of Moses, ye even upon that of the Spirit. Now had the Spirit been at all inferior, He would not have set down these things as greater than those.

2 Corinthians 3:18 — BAPTISMAL INSTRUCTIONS 3.25

Do you wish to know of another way in which you were judged worthy of greater wonders? In their day the Jews were unable to see the face of Moses transfigured, although he was their fellow slave and kinsman. But you have seen the face of Christ in his glory. St. Paul cried aloud, saying: "But we all, with faces unveiled, reflect the glory of the Lord." At that time the Jews had Christ following them, but all the more does he follow us now. Then Christ followed along with them thanks to Moses; he goes along with us not only thanks to [the new] Moses but thanks to your own ready obedience. For the Jews, after Egypt came the desert; for you, after your exodus will come heaven. They had Moses as their leader and excellent general; we have another Moses, God, to lead and command us.

2 Corinthians 4:1 — Homily 8 on 2 Corinthians

Seeing he had uttered great things and had set himself and all the faithful before Moses, aware of the height and greatness of what he had said, observe how he moderates his tone again. For it was necessary on account of the false Apostles to exalt his hearers also, and again to calm down that swelling; yet not to do it away, since this would be a trifler's part. Wherefore he manages this in another manner, by showing that not of their own merits was it, but all of the loving-kindness of God. Wherefore also he says, "Therefore seeing we have this ministry." For nothing more did we contribute, except that we became ministers, and made ourselves subservient to the things given by God. Wherefore he said not 'largess,' nor 'supply,' but 'ministry.' Nor was he contented with this even, but added, "as we obtained mercy." For even this itself, he saith, the ministering to these things, is of mercy and loving-kindness. Yet it is mercy's to deliver from evils, not to give so many good things besides: but the mercy of God includes this also. "We faint not." And this indeed is to be imputed to His loving-kindness. For the clause, "as we obtained mercy," take to be said with reference both to the "ministry," and to the words, "we faint not." And observe how earnestly he endeavors to lower his own things. 'For,' saith he, 'that one who hath been counted worthy of such and so great things, and this from mercy only and loving-kindness, should show forth such labors, and undergo dangers, and endure temptations, is no great matter. Therefore we not only do not sink down, but we even rejoice and speak boldly.'

2 Corinthians 4:2 — Homily 8 on 2 Corinthians

"But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully." And what are "the hidden things of shame?" We do not, he saith, profess and promise great things, and in our actions show other things, as they do; wherefore also he said, "Ye look on things after the outward appearance;" but such we are as we appear, not having any duplicity, nor saying and doing such things as we ought to hide and veil over with shame and blushes. And to interpret this, he added, "not walking in craftiness." For what they considered to be praise, that he proves to be shameful and worthy of scorn. But what is, "in craftiness?" They had the reputation of taking nothing, but they took and kept it secret; they had the character of saints and approved Apostles, but they were full of numberless evil things. But, saith he, "we have renounced" these things: (for these are what he also calls the "hidden things of shame;" being such as we appear to be, and keeping nothing veiled over. And that not in this [our] life only, but also in the Preaching itself. For this is, "nor handling the word of God deceitfully." "But by the manifestation of the truth." Not by the countenance and the outward show, but by the very proof of our actions. "Commending ourselves to every man's conscience." For not to believers only, but also to unbelievers, we are manifest; lying open unto all that they may test our actions, as they may choose; and by this we commend ourselves, not by acting a part and carrying about a specious mask. We say then, that we take nothing, and we call you for witnesses; we say that we are conscious of no wickedness, and of this again we derive the testimony from you, not as they (sc. false Apostles) who, veiling over their things, deceive many. But we both set forth our life before all men; and we lay bare the Preaching, so that all comprehend it.

2 Corinthians 4:3-4 — Homily 8 on 2 Corinthians

Then because the unbelievers knew not its power, he added, this is no fault of ours, but of their own insensibility. Wherefore also he saith, "But if our Gospel is veiled, it is veiled in them that are lost; in whom the God of this world hath blinded the eyes of the unbelieving." As he said also before, "To some a savor from death unto death, to others a savor from life unto life," so he saith here too. But what is "the God of this world?" Those that are infected with Marcion's notions, affirm that this is said of the Creator, the just only, and not good; for they say that there is a certain God, just and not good. But the Manichees say that the devil is here intended, desiring from this passage to introduce another creator of the world besides the True One, very senselessly. For the Scripture useth often to employ the term God, not in regard of the dignity of that so designated, but of the weakness of those in subjection to it; as when it calls Mammon lord, and the belly god. But neither is the belly therefore God, nor Mammon Lord, save only of those who bow down themselves to them. But we assert of this passage that it is spoken neither of the devil nor of another creator, but of the God of the Universe, and that it is to be read thus; "God hath blinded the minds of the unbelievers of this world." For the world to come hath no unbelievers; but the present only. But if any one should read it even otherwise, as, for instance, "the God of this world;" neither doth this afford any handle, for this doth not show Him to be the God of this world only. For He is called "the God of Heaven," yet is He not the God of Heaven only; and we say, 'God of the present day;' yet we say this not as limiting His power to it alone. And moreover He is called the "God of Abraham, and the God of Isaac, and the God of Jacob;" and yet He is not the God of them alone. And one may find many other like testimonies in the Scriptures. How then "hath" He "blinded" them? Not by working unto this end; away with the thought! but by suffering and allowing it. For it is usual with the Scripture so to speak, as when it saith, "God gave them up unto a reprobate mind." For when they themselves first disbelieved, and rendered themselves unworthy to see the mysteries; He Himself also thereafter permitted it. But what did it behove Him to do? To draw them by force, and reveal to those who would not see? But so they would have despised the more, and would not have seen either.

2 Corinthians 4:5 — Homily 8 on 2 Corinthians

"For we preach not ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus' sake." And what is the nature of the connexion there? What hath this in common with what has been said? He either hints at them as exalting themselves, and persuading the disciples to name themselves after them: as he said in the former Epistle, "I am of Paul and I of Apollos;" or else another thing of the gravest character. What then is this? Seeing that they waged fierce war against them, and plotted against them on every side; 'Is it,' he says, 'with us ye fight and war? [Nay but] with Him that is preached by us, "for we preach not ourselves." I am a servant, I am [but] a minister even of those who receive the Gospel, transacting every thing for Another, and for His glory doing whatsover I do. So that in warring against me thou throwest down what is His. For so far am I from turning to my own personal advantage any part of the Gospel, that I will not refuse to be even your servant for Christ's sake; seeing it seemed good to Him so to honor you, seeing He so loved you and did all things for you.' Wherefore also he saith, "and ourselves your servants for Christ's sake." Seest thou a soul pure from glory? 'For in truth,' saith he, 'we not only do not take to ourselves aught of our Master's, but even to you we submit ourselves for His sake.'

2 Corinthians 4:6 — Homily 8 on 2 Corinthians

"Seeing it is God that said, Light shall shine out of darkness, who shined in your hearts." Seest thou how again to those who were desirous of seeing that surpassing glory, I mean that of Moses, he shows it flashing with added lustre? 'As upon the face of Moses, so also hath it shined unto your hearts,' he saith. And first, he puts them in mind of what was made in the beginning of the Creation, sensible light and darkness sensible, showing that this creation is greater. And where commanded He light to shine out of darkness? In the beginning and in prelude to the Creation; for, saith he, "Darkness was upon the face of the deep. And God said, Let there be light, and there was light." Howbeit then indeed He said, "Let it be, and it was:" but now He said nothing, but Himself became Light for us. For he said not, 'hath also now commanded,' but "hath" Himself "shined." Therefore neither do we see sensible objects by the shining of this Light, but God Himself through Christ. Seest thou the invariableness in the Trinity? For of the Spirit, he says, "But we all with unveiled face reflecting in a mirror the glory of the Lord, are transformed into the same image from glory to glory even as from the Lord the Spirit." And of the Son; "That the light of the glorious Gospel of Christ, Who is the Image of God, should not dawn upon them." And of the Father; "He that said Light shall shine out of darkness shined in your hearts, to give the light of the knowledge of the glory of God in the face of Christ." For as when he had said, "Of the Gospel of the glory of Christ," he added, "Who is the Image of God," showing that they were deprived of His glory also; So after saying, "the knowledge of God," he added, "in the face of Christ,' to show that through Him we know the Father, even as through the Spirit also we are brought unto Him.

2 Corinthians 4:7 — Homily 8 on 2 Corinthians

"But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves." For seeing he had spoken many and great things of the unspeakable glory, lest any should say, 'And how enjoying so great a glory remain we in a mortal body?' he saith, that this very thing is indeed the chiefest marvel and a very great example of the power of God, that an earthen vessel hath been enabled to bear so great a brightness and to keep so high a treasure. And therefore as admiring this, he said, "That the exceeding greatness of the power may be of God, and not from ourselves;" again alluding to those who gloried in themselves. For both the greatness of the things given and the weakness of them that receive show His power; in that He not only gave great things, but also to those who are little. For he used the term "earthen" in allusion to the frailty of our mortal nature, and to declare the weakness of our flesh. For it is nothing better constituted than earthenware; so is it soon damaged, and by death and disease and variations of temperature and ten thousand other things easily dissolved. And he said these things both to take down their inflation, and to show to all that none of the things we hold is human. For then is the power of God chiefly conspicuous, when by vile it worketh mighty things. Wherefore also in another place He said, "For My power is made perfect in weakness." And indeed in the Old [Testament] whole hosts of barbarians were turned to flight by gnats and flies, wherefore also He calleth the caterpillar His mighty force; and in the beginning, by only confounding tongues, He put a stop to that great tower in Babylon. And in their wars too, at one time, He routed innumerable hosts by three hundred men; at another He overthrew cities by trumpets; and afterwards by a little and poor stripling, David, He turned to flight the whole army of barbarians. So then here also, sending forth twelve only He overcame the world; twelve, and those, persecuted, warred against.

2 Corinthians 4:8-9 — Homily 9 on 2 Corinthians

"We are pressed on every side, yet not straitened; perplexed, yet not unto despair; pursued, yet not forsaken." He still dwells upon proving that the whole work is to be ascribed to the power of God, repressing the highmindedness of those that glory in themselves. 'For not this only,' saith he, 'is marvelous, that we keep this treasure in earthen vessels, but that even when enduring ten thousand hardships, and battered on every side, we [still] preserve and lose it not. Yet though there were a vessel of adamant, it would neither have been strong enough to carry so vast a treasure, nor have sufficed against so many machinations; yet, as it is, it both bears it and suffers no harm, through God's grace.' For, "we are pressed on every side," saith he, "but not straitened." What is, "on every side?" 'In respect of our foes, in respect of our friends, in respect of necessaries, in respect of other needs, by them which be hostile, by them of our own household.' "Yet not straitened." And see how he speaks contrarieties, that thence also he may show the strength of God. For, "we are pressed on every side, yet not straitened," saith he; "perplexed, yet not unto despair;" that is, 'we do not quite fall off. For we are often, indeed, wrong in our calculations, and miss our aim, yet not so as to fall away from what is set before us: for these things are permitted by God for our discipline, not for our defeat.' "Pursued, yet not forsaken; smitten down, yet not destroyed." For these trials do indeed befal, but not the consequences of the trials. And this indeed through the power and Grace of God. In other places indeed he says that these things were permitted in order both to their own humble-mindedness, and to the safety of others: for "that I should not be exalted overmuch, there was given to me a thorn," he says: and again, "Lest any man should account of me above that which he seeth me to be, or heareth from me;" and in another place again, "that we should not trust in ourselves:" here, however, that the power of God might be manifested. Seest thou how great the gain of his trials? For it both showed the power of God, and more disclosed His grace. For, saith He, "My grace is sufficient for thee." It also anointed them unto lowliness of mind, and prepared them for keeping down the rest, and made them to be more hardy. "For patience," saith he, "worketh probation, and probation hope." For they who had fallen into ten thousand dangers and through the hope they had in God had been recovered, were taught to hold by it more and more in all things.

2 Corinthians 4:10 — Homily 9 on 2 Corinthians

"Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus may be manifested in our body." And what is the "dying of the Lord Jesus," which they bare about? Their daily deaths by which also the resurrection was showed. 'For if any believe not,' he says, 'that Jesus died and rose again, beholding us every day die and rise again, let him believe henceforward in the resurrection.' Seest thou how he has discovered yet another reason for the trials? What then is this reason? "That his life also may be manifested in our body." He says, 'by snatching us out of the perils. So that this which seems a mark of weakness and destititution, this, [I say,] proclaims His resurrection. For His power had not so appeared in our suffering no unpleasantness, as it is now shown in our suffering indeed, but without being overcome.'

2 Corinthians 4:11 — Homily 9 on 2 Corinthians

"For we which live are also delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in us in our mortal flesh." For every where when he has said any thing obscure, he interprets himself again. So he has done here also, giving a clear interpretation of this which I have cited. 'For therefore, "we are delivered,"' he says, 'in other words, we bear about His dying that the power of His life may be made manifest, who permitteth not mortal flesh, though undergoing so great sufferings, to be overcome by the snowstorm of these calamities.' And it may be taken too in another way. How? As he says in another place, "If we die with him, we shall also live with Him." 'For as we endure His dying now, and choose whilst living to die for His sake: so also will he choose, when we are dead, to beget us then unto life. For if we from life come into death, He also will from death lead us by the hand into life.'

2 Corinthians 4:12 — Homily 9 on 2 Corinthians

"So then death worketh in us, but life in you." Speaking no more of death in the strict sense, but of trials and of rest. 'For we indeed,' he says, 'are in perils and trials, but ye in rest; reaping the life which is the fruit of these perils. And we indeed endure the dangerous, but ye enjoy the good things; for ye undergo not so great trials.'

2 Corinthians 4:13 — Homily 9 on 2 Corinthians

"But having the same spirit of faith, according to that which is written, I believed, and therefore did I speak; we also believe, and therefore also we speak; that He which raised up the Lord Jesus, shall raise up us also by Jesus." He has reminded us of a Psalm which abounds in heavenly wisdom, and is especially fitted to encourage in dangers. For this saying that just man uttered when he was in great dangers, and from which there was no other possibility of recovery than by the aid of God. Since then kindred circumstances are most effective in comforting, therefore he says, "having the same Spirit;" that is, 'by the same succor by which he was saved, we also are saved; by the Spirit through which he spake, we also speak.' Whence he shows, that between the New and Old Covenants great harmony exists, and that the same Spirit wrought in either; and that not we alone are in dangers, but all those of old were so too; and that we must find a remedy through faith and hope, and not seek at once to be released from what is laid upon us. For having showed by arguments the resurrection and the life, and that the danger was not a mark of helplessness or destitution; he thenceforward brings in faith also, and to it commits the whole. But still of this also, he furnishes a proof, the resurrection, namely, of Christ, saying, "we also believe, and therefore also we speak." What do we believe? tell me.

2 Corinthians 4:14-15 — Homily 9 on 2 Corinthians

"That He which raised up Jesus, shall raise up also, and shall present us with you. For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God." Again, he fills them with lofty thoughts, that they may not hold themselves indebted to men, I mean to the false Apostles. For the whole is of God Who willeth to bestow upon many, so that the grace may appear the greater. For your sakes, therefore, was the resurrection and all the other things. For He did not these things for the sake of one only, but of all.

2 Corinthians 4:16 — Homily 9 on 2 Corinthians

"Wherefore we faint not; but though our outward man is decaying, yet the inward man is renewed day by day." How does it decay? Being scourged, being persecuted, suffering ten thousand extremities. "Yet the inward man is renewed day by day." How is it renewed? By faith, by hope, by a forward will, finally, by braving those extremities. For in proportion as the body suffers ten thousand things, in the like proportion hath the soul goodlier hopes and becometh brighter, like gold refined in the fire more and more. And see how he brings to nothing the sorrows of this present life.

2 Corinthians 4:17 — HOMILIES ON GENESIS 25.17

Such, after all, is the way with good people: when they endure something for his sake, far from attending to the appearance of what occurs, they understand the reason behind it and thus bear everything with equanimity. Likewise Paul, the teacher of the Gentiles, identified imprisonment, arraignment, daily peril, all those many unbearable hardships as light burdens, not because they really were so by nature but because the reason behind their happening produced such an attitude in him that he would not turn back in the face of these oncoming threats. Listen, after all, to what he says: "For the light weight of our passing distress produces in us an eternal weight of glory beyond all comparison"; expectation of the glory we are destined to attain, he is saying, and of that unceasing enjoyment makes us bear without difficulty these hardships one after another and consider them of no consequence. Do you see how love of God reduces the intensity of troubles and prevents our having any sense of them as they befall us? On this account, of course, this blessed man, too, bore everything with equanimity, sustained by faith and hope in God.

2 Corinthians 4:17 — Homily 9 on 2 Corinthians

"For the light affliction," he saith, "which is for the moment, worketh more and more exceedingly an eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen." Having closed the question by a reference to hope, (and, as he said in his Epistle to the Romans, "We are saved by hope, but hope that is seen is not hope;" establishing the same point here also,) he sets side by side the things present with the things to come, the momentary with the eternal, the light with the weighty, the affliction with the glory. And neither is he content with this, but he addeth another expression, doubling it and saying, "more and more exceedingly." Next he also shows the mode how so great afflictions are light. How then light? "While we look not at the things that are seen, but at the things that are not seen." So will both this present be light and that future great, if we withdraw ourselves from the things that are seen.

2 Corinthians 4:18 — HOMILIES ON GENESIS 25.24

Consider, dearly beloved, that life's troubles, even if distressing, are still of short duration, whereas the good things that will come to us in the next life are eternal and everlasting. "What we see is passing," Scripture says, "but what is not seen is everlasting." Accordingly, let us endure what is passing without complaint and not desist from virtue's struggle so that we may enjoy the good things that are eternal and last forever.

2 Corinthians 4:18 — Homily 9 on 2 Corinthians

"For the things that are seen are temporal." Therefore the afflictions are so too. "But the things that are not seen are eternal." Therefore the crowns are so also. And he said not the afflictions are so, but "the things that are seen;" all of them, whether punishment or rest, so that we should be neither puffed up by the one nor overborne by the other. And therefore when speaking of the things to come, he said not the kingdom is eternal; but, "the things which are not seen are eternal," whether they be a kingdom, or again punishment; so as both to alarm by the one and to encourage by the other. Since then "the things that are seen are temporal, but the things that are not seen are eternal," let us look to them. For what excuse even can we have, if we choose the temporal instead of the eternal? For even if the present be pleasurable, yet it is not abiding; whilst the woe it entails is abiding and irremissible.

2 Corinthians 4:18 — Homily on Acts 52

And, to show you that he was as it were in solitude, and so looked upon the things present, hear himself saying, "While we look not at the things which are seen, but at the things which are not seen." What sayest thou? Answer me. And yet what thou sayest is the contrary; thou seest the things invisible, and the visible thou seest not. Such eyes as thou hadst gotten, such are the eyes which are given by Christ: for as these bodily eyes see indeed the things that are seen, but things unseen they see not: so those heavenly eyes do the contrary: no one that beholds the invisible things, beholds the visible: no one beholding the things seen, beholds the invisible. Or is not this the case with us also? For when having turned our mind inwards we think of any of the unseen things, our views become raised above the things on earth.

2 Corinthians 4:18 — HOMILIES ON GENESIS 63.20

Far from being surprised or troubled, let us endure developments with complete fortitude and endurance, having regard not to the distress but to the gain accruing to us from it. This transaction, you see, is spiritual. People intent on making money and being involved in a transaction of this life would succeed in increasing their wealth in no other way than by being exposed to great danger on land and at sea (they must, after all, put up with the onset of brigands and wiles of pirates), and yet they are ready to accept everything with great enthusiasm, having no sense of hardship through the expectation of gain. In just the same way must we keep our mind on the wealth and spiritual riches accruing to us from this. We must rejoice and be glad, considering not what can be seen but what cannot be seen, as Paul's exhortation goes, "not considering what can be seen."

2 Corinthians 5:1 — Homily 10 on 2 Corinthians

Again he arouses their zeal because many trials drew on. For it was likely that they, in consequence of his absence, were weaker in respect to this [need]. What then saith he? One ought not to wonder that we suffer affliction; nor to be confounded, for we even reap many gains thereby. And some of these he mentioned before; for instance, that we "bear about the dying of Jesus," and present the greatest proof of His power: for he says, "that the exceeding greatness of the power may be of God:" and we exhibit a clear proof of the Resurrection, for, says he, "that the life of Jesus may be manifested in our mortal flesh." But since along with these things he said that our inward man is thus made better also; for "though our outward man is decaying," saith he, "yet the inward man is renewed day by day;" showing again that this being scourged and persecuted is proportionately useful, he adds, that when this is done thoroughly, then the countless good things will spring up for those who have endured these things. For lest when thou hearest that thy outward man perishes, thou shouldest grieve; he says, that when this is completely effected, then most of all shalt thou rejoice and shalt come unto a better inheritance. So that not only ought not one to grieve at its perishing now in part, but even earnestly to seek for the completion of that destruction, for this most conducts thee to immortality. Wherefore also he added, "For we know, that if the earthly house of our tabernacle be dissolved: we have a building from God, a house not made with hands, eternal in the heavens." For since he is urging again the doctrine of the Resurrection in respect to which they were particularly unsound; he calls; in aid the judgment of his hearers also, and so establishes it; not however in the same way as before, but, as it were, arriving at it out of another subject: (for they had been already corrected:) and says, "We know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in the heavens." Some indeed say that the 'earthly house' is this world; But I should maintain that he alludes rather to the body. But observe, I pray, how by the terms [he uses,] he shows the superiority of the future things to the present. For having said "earthly" he hath opposed to it "the heavenly;" having said, "house of tabernacle," thereby declaring both that it is easily taken to pieces and is temporary, he hath opposed to it the "eternal," for the name "tabernacle" often times denotes temporariness. Wherefore He saith, "In My Father's house are many abiding places." But if He anywhere also calls the resting places of the saints tabernacles; He calls them not tabernacles simply, but adds an epithet; for he said not, that "they may receive you" into their tabernacles, but "into the eternal tabernacles." Moreover also in that he said, "not made with hands," he alluded to that which was made with hands. What then? Is the body made with hands? By no means; but he either alludes to the houses here that are made with hands, or if not this, then he called the body which is not made with hands, 'a house of tabernacle.' For he has not used the term in antithesis and contradistinction to this, but to heighten those eulogies and swell those commendations.

2 Corinthians 5:2 — Homily 10 on 2 Corinthians

"For verily in this we groan, longing to be clothed upon with our habitation which is from heaven." What habitation? tell me. The incorruptible body. And why do we groan now? Because that is far better. And "from heaven" he calls it because of its incorruptibleness. For it is not surely that a body will come down to us from above: but by this expression he signifies the grace which is sent from thence. So far then ought we to be from grieving at these trials which are in part that we ought to seek even for their fulness, as if he had said: Groanest thou, that thou art persecuted, that this thy man is decaying? Groan that this is not done unto excess and that it perishes not entirely. Seest thou how he hath turned round what was said unto the contrary; having proved that they ought to groan that those things were not done fully; for which because they were done partially; they groaned. Therefore he henceforth calls it not a tabernacle, but a house, and with great reason. For a tabernacle indeed is easily taken to pieces; but a house abideth continually.

2 Corinthians 5:3 — Homily 10 on 2 Corinthians

"If so be that being unclothed we shall not be found naked." That is, even if we have put off the body, we shall not be presented there without a body, but even with the same one made incorruptible. But some read, and it deserves very much to be adopted, "If so be that being clothed we shall not be found naked." For lest all should be confident because of the Resurrection, he says, "If so be that being clothed," that is, having obtained incorruption and an incorruptible body, "we shall not be found naked" of glory and safety. As he also said in the former Epistle; "We shall all be raised; but each in his own order." And, "There are celestial bodies, and bodies terrestial." (1 Corinthians chapter 15, verse 22 and 1 Corinthians chapter 15, verse 23) (ib. 40.) For the Resurrection indeed is common to all, but the glory is not common; but some shall rise in honor and others in dishonor, and some to a kingdom but others to punishment. This surely he signified here also, when he said; "If so be that being clothed we shall not be found naked."

2 Corinthians 5:4 — Homily 10 on 2 Corinthians

"For indeed we that are in this tabernacle do groan, not for that we would be unclothed, but that we would be clothed upon." Here again he hath utterly and manifestly stopped the mouths of the heretics, showing that he is not speaking absolutely of a body differing in identity, but of corruption and incorruption: 'For we do not therefore groan,' saith he, 'that we may be delivered from the body: for of this we do not wish to be unclothed; but we hasten to be delivered from the corruption that is in it'. Wherefore he saith, 'we wish not to be unclothed of the body, but that it should be clothed upon with incorruption.' Then he also interprets it [thus,] "That what is mortal may be swallowed up of life." For since putting off the body appeared to many a grievous thing; and he was contradicting the judgments of all, when he said, "we groan," not wishing to be set free from it; ('for if,' says one, 'the soul in being separated from it so suffers and laments, how sayest thou that we groan because we are not separated from it?') lest then this should be urged against him, he says, 'Neither do I assert that we therefore groan, that we may put it off; (for no one putteth it off without pain, seeing that Christ says even of Peter, 'They shall "carry thee," and lead thee "whither thou wouldest not;"') but that we may have it clothed upon with incorruption.' For it is in this respect that we are burdened by the body; not because it is a body, but because we are encompassed with a corruptible body and liable to suffering, for it is this that also causes us pain. But the life when it arriveth destroyeth and useth up the corruption; the corruption, I say, not the body. 'And how cometh this to pass?' saith one. Inquire not; God doeth it; be not too curious.

2 Corinthians 5:5 — Homily 10 on 2 Corinthians

"Now he that hath wrought us for this very thing is God." Hereby he shows that these things were prefigured from the first. For not now was this decreed: but when at the first He fashioned us from earth and created Adam; for not for this created He him, that he should die, but that He might make him even immortal. Then as showing the credibility of this and furnishing the proof of it, he added, "Who also gave the earnest of the Spirit." For even then He fashioned us for this; and now He hath wrought unto this by baptism, and hath furnished us with no light security thereof, the Holy Spirit. And he continually calls It an earnest, wishing to prove God to be a debtor of the whole, and thereby also to make what he says more credible unto the grosser sort.

2 Corinthians 5:6 — Homily 10 on 2 Corinthians

"Being therefore always of good courage, and knowing." The word "of good courage" is used with reference to the persecutions, the plottings, and the continual deaths: as if he had said, 'Doth any vex and persecute and slay thee? Be not cast down, for thy good all is done. Be not afraid: but of good courage. For that which thou groanest and grievest for, that thou art in bondage to corruption, he removes from hence-forward out of the way, and frees thee the sooner from this bondage.' Wherefore also he saith, "Being therefore always of good courage," not in the seasons of rest only, but also in those of tribulation; "and knowing," "That whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord." That which is greater than all he has put last, for to be with Christ is better, than receiving an incorruptible [body.] But what he means is this: 'He quencheth not our life that warreth against and killeth us; be not afraid; be of good courage even when hewn in pieces. For not only doth he set thee free from corruption and a burden, but he also sendeth thee quickly to the Lord.' Wherefore neither did he say, "whilst we 'are' in the body:" as of those who are in a foreign and strange land. "Knowing therefore that whilst we are at home in the body, we are absent from the Lord: we are of good courage, I say, and willing to be absent from the body, and to be at home with the Lord." Seest thou how keeping back what was painful, the names of death and the end, he hath employed instead of them such as excite great longing, calling them presence with God; and passing over those things which are accounted to be sweet, the things of life, he hath expressed them by painful names, calling the life here an absence from the Lord? Now this he did, both that no one might fondly linger amongst present things, but rather be aweary of them; and that none when about to die might be disquieted, but might even rejoice as departing unto greater goods. Then that none might say on hearing that we are absent from the Lord, 'Why speakest thou thus? Are we then estranged from Him whilst we are here?' he in anticipation corrected such a thought, saying, "For we walk by faith, not by sight." Even here indeed we know Him, but not so clearly. As he says also elsewhere, (1 Corinthians chapter 13, verse 12) "in a mirror," and "darkly." "We are of good courage, I say, and willing." Wonderful! to what hath he brought round the discourse? To an extreme desire of death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, "we are willing" he means, 'we are desirous.' Of what are we desirous? Of being "absent from the body, and at home with the Lord." And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary.

2 Corinthians 5:7-8 — Homily 10 on 2 Corinthians

"That whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing to be absent from the body, and to be at home with the Lord." That which is greater than all he has put last, for to be with Christ is better, than receiving an incorruptible [body.] But what he means is this: 'He quencheth not our life that warreth against and killeth us; be not afraid; be of good courage even when hewn in pieces. For not only doth he set thee free from corruption and a burden, but he also sendeth thee quickly to the Lord.' Wherefore neither did he say, "whilst we 'are' in the body:" as of those who are in a foreign and strange land. "Knowing therefore that whilst we are at home in the body, we are absent from the Lord: we are of good courage, I say, and willing to be absent from the body, and to be at home with the Lord." Seest thou how keeping back what was painful, the names of death and the end, he has employed instead of them such as excite great longing, calling them presence with God; and passing over those things which are accounted to be sweet, the things of life, he hath expressed them by painful names, calling the life here an absence from the Lord? Now this he did, both that no one might fondly linger amongst present things, but rather be aweary of them; and that none when about to die might be disquieted, but might even rejoice as departing unto greater goods. Then that none might say on hearing that we are absent from the Lord, 'Why speakest thou thus? Are we then estranged from Him whilst we are here?' he in anticipation corrected such a thought, saying, "For we walk by faith, not by sight." Even here indeed we know Him, but not so clearly. As he says also elsewhere, "in a mirror," and "darkly." "We are of good courage, I say, and willing." Wonderful! to what hath he brought round the discourse? To an extreme desire of death, having shown the grievous to be pleasurable, and the pleasurable grievous. For by the term, "we are willing" he means, 'we are desirous.' Of what are we desirous? Of being "absent from the body, and at home with the Lord." And thus he does perpetually, (as I showed also before) turning round the objection of his opponents unto the very contrary.

2 Corinthians 5:9 — Homily 10 on 2 Corinthians

"Wherefore also we make it our aim whether at home or absent, to be well pleasing unto him." 'For what we seek for is this,' saith he, 'whether we be there or here, to live according to His will; for this is the principal thing. So that by this thou hast the kingdom already in possession without a probation.' For lest when they had arrived at so great a desire of being there, they should again be disquieted at its being so long first, in this he gives them already the chief of those good things. And what is this? To be well "pleasing." For as to depart is not absolutely good, but to do so in [God's] favor, which is what makes departing also become a good; so to remain here is not absolutely grievous, but to remain offending Him. Deem not then that departure from the body is enough; for virtue is always necessary. For as when he spoke of a Resurrection, he allowed [them] not by it alone to be of good courage, saying, "If so be that being clothed we shall not be found naked;" so also having showed a departure, lest thou shouldest think that this is enough to save thee, he added that it is needful that we be well pleasing.

2 Corinthians 5:10 — Homily 10 on 2 Corinthians

Seeing then he has persuaded them by many good things, henceforth he alarms them also by those of gloomier aspect. For our interest consists both in the attainment of the good things and the avoidance of the evil things, in other words, hell and the kingdom. But since this, the avoiding of punishment, is the more forcible motive; for where penalty reaches only to the not receiving good things, the most will bear this contentedly; but if it also extend to the suffering of evil, do so no longer: (for they ought, indeed, to consider the former intolerable, but from the weakness and grovelling nature of the many, the latter appears to them more hard to bear:) since then (I say) the giving of the good things doth not so arouse the general hearer as the threat of the punishments, he is obliged to conclude with this, saying, "For we must all be made manifest before the judgment-seat." Then having alarmed and shaken the hearer by the mention of that judgment-seat, he hath not even here set down the woful without the good things, but hath mingled something of pleasure, saying, "That each one may receive the things done in the body," as many as "he hath done, whether" it be "good or bad." By saying these words, he both reviveth those who have done virtuously and are persecuted with those hopes, and maketh those who have fallen back more earnest by that fear. And he thus confirmed his words touching the resurrection of the body. 'For surely,' sayeth he, 'that which hath ministered to the one and to the other shall not stand excluded from the recompenses: but along with the soul shall in the one case be punished, in the other crowned.' But some of the heretics say, that it is another body that is raised. How so? tell me. Did one sin, and is another punished? Did one do virtuously, and is another crowned? And what will ye answer to Paul, saying, "We would not be unclothed, but clothed upon?" And how is that which is mortal "swallowed up of life?" For he said not, that the mortal or corruptible body should be swallowed up of the incorruptible body; but that corruption [should be swallowed up] "of life." For then this happeneth when the same body is raised; but if, giving up that body, He should prepare another, no longer is corruption swallowed up but continueth dominant. Therefore this is not so; but "this corruptible," that is to say the body, "must put on incorruption." For the body is in a middle state, being at present in this and hereafter to be in that; and for this reason in this first, because it is impossible for the incorruption to be dissolved. "For neither doth corruption inherit incorruption," saith he, (for, how is it [then] incorruption?) but on the contrary, "corruption is swallowed up of life:" for this indeed survives the other, but not the other this. For as wax is melted by fire but itself doth not melt the fire: so also doth corruption melt and vanish away under incorruption, but is never able itself to get the better of incorruption.

2 Corinthians 5:11 — Homily 11 on 2 Corinthians

Knowing therefore, he says, these things, that terrible seat of judgment, we do every thing so as not to give you a handle nor offence, nor any false suspicion of evil practice against us. Seest thou the strictness of life, and zeal of a watchful soul? For we are not only open to accusatation, he saith, if we commit any evil deed; but even if we do not commit, yet are suspected, and having it in our power to repel the suspicion, brave it, we are punished.

2 Corinthians 5:12 — Homily 11 on 2 Corinthians

See how he is continually obviating the suspicion of appearing to praise himself. For nothing is so offensive to the hearers as for any one to say great and marvellous things about himself. Since then he was compelled in what he said to fall upon that subject, he uses a corrective, saying, we do this for your sakes, not for ours, that ye may have somewhat to glory of, not that we may. And not even this absolutely, but because of the false Apostles. Wherefore also he added, "To answer them that glory in appearance, and not in heart." Seest thou how he hath detached them from them, and drawn them to himself; having shown that even the Corinthians themselves are longing to get hold of some occasion, whereby they may have it in their power to speak on their behalf and to defend them unto their accusers. For, says he, we say these things not that we may boast, but that ye may have wherein to speak freely on our behalf; which is the language of one testifying to their great love: and not that ye may boast merely: but that ye may not be drawn aside. But this he does not say explicitly, but manages his words otherwise and in a gentler form, and without dealing them a blow. But what is "in appearance?" In what is seen, in what is for display. For of such sort were they, doing every thing out of a love of honor, whilst they were both empty inwardly and wore indeed an appearance of piety and of venerable seeming, but of good works were destitute.

2 Corinthians 5:13 — Homily 11 on 2 Corinthians

And if, saith he, we have uttered any great thing, (for this is what he here calls being beside himself, as therefore in other places also he calls it folly) for God's sake we do this, lest ye thinking us to be worthless should despise us and perish; or if again any modest and lowly thing, it is for your sakes that ye may learn to be lowly-minded. Or else, again, he means this. If any one thinks us to be mad, we seek for our reward from God, for Whose sake we are of this suspected; but if he thinks us sober, let him reap the advantage of our soberness. And again, in another way. Does any one say we are mad? For God's sake are we in such sort mad.

2 Corinthians 5:14 — Homily 11 on 2 Corinthians

For not the fear of things to come only, he saith, but also those which have already happened allow us not to be slothful nor to slumber; but stir us up and impel us to these our labors on your behalf. And what are those things which have already happened? "That if one died for all, then all died." Surely then it was because all were lost, saith he. For except all were dead, He had not died for all. For here the opportunities of salvation exist; but there are found no longer. Therefore, he says, "The love of God constraineth us," and allows us not to be at rest. For it cometh of extreme wretchedness and is worse than hell itself, that when He hath set forth an act so mighty, any should be found after so great an instance of His provident care reaping no benefit. For great was the excess of that love, both to die for a world of such extent, and dying for it when in such a state.

2 Corinthians 5:14 — HOMILIES ON GENESIS 34.15

All this, in fact, blessed Paul had in mind, that fervent lover of Christ, who like a winged bird traversed the whole world.… See his uprightness, see the extraordinary degree of his virtue, see his fervent love. "The love of Christ," he says, "constrains us," that is, urges, impels, coerces us. Then, wishing to explain what had been said by him, he says, "convinced of this, that if one person [died] indeed for all, then all have died, he did die for all so that the living might live no longer for themselves but for the one who died and rose for them." Do you see how appropriate it was for him to say, "The love of Christ constrains us"? He is saying, you see, if he died for the sake of us all, he died for the purpose that we the living might live no longer for ourselves but for him who died and rose for us. Accordingly, let us heed the apostolic exhortation, not living for ourselves but for him who died and rose for us.

2 Corinthians 5:15 — Homily 11 on 2 Corinthians

If therefore we ought not to live unto ourselves, be not troubled, says he, nor be confounded when dangers and deaths assail you. And he assigns besides an indubitable argument by which he shows that the thing is a debt. For if through Him we live who were dead; to Him we ought to live through Whom we live. And what is said appears indeed to be one thing, but if any one accurately examine it, it is two: one that we live by Him, another that He died for us: either of which even by itself is enough to make us liable; but when even both are united consider how great the debt is. Yea, rather, there are three things here. For the First-fruits also for thy sake He raised up, and led up to heaven: wherefore also he added, "Who for our sakes died and rose again."

2 Corinthians 5:16 — Homily 11 on 2 Corinthians

For if all died and all rose again; and in such sort died as the tyranny of sin condemned them; but rose again "through the laver of regeneration and the renewing of the Holy Ghost;" he saith with reason, "we know none" of the faithful "after the flesh." For what if even they be in the flesh? Yet is that fleshly life destroyed, and we are born again by the Spirit, and have learnt another deportment and rule and life and condition, that, namely, in the heavens. And again of this itself he shows Christ to be the Author. "Even though we have known Christ after the flesh, yet now we know Him so no more." What then? tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for "this Jesus Who is taken up from you into Heaven shall so come. So? How? In flesh, with His body. How then doth he say, "Even though we have known Christ after the flesh, yet now henceforth no more?" For in us indeed "after the flesh" is being in sins, and "not after the flesh" not being in sins; but in Christ, "after the flesh" is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep. For "He did no sin, neither was guile found in His mouth." Wherefore He also said, "Which of you convicteth Me of sin?" and again, "The prince of this world cometh, and he hath nothing in Me." And "not after the flesh" is being thenceforward freed even from these things, not the being without flesh. For with this also He cometh to judge the world, His being impassible and pure. Whereunto we also shall advance when "our body" hath been "fashioned like unto His glorious body."

2 Corinthians 5:17 — Homily 11 on 2 Corinthians

For seeing he had exhorted unto virtue from His love, he now leads them on to this from what has been actually done for them; wherefore also he added, "If any man is in Christ," he is "a new creature." "If any," saith he, "have believed in Him, he has come to another creation, for he hath been born again by the Spirit." So that for this cause also, he says, we ought to live unto Him, not because we are not our own only, nor because He died for us only, nor because He raised up our First-fruits only, but because we have also come unto another life. See how many just grounds he urges for a life of virtue. For on this account he also calls the reformation by a grosser name, in order to show the transition and the change to be great. Then following out farther what he had said, and showing how it is "a new creation," he adds, "The old things are passed away, behold, all things are become new." What old things? He means either sins and impieties, or else all the Judaical observances. Yea rather, he means both the one and the other. "Behold, all things are become new."

2 Corinthians 5:17 — BAPTISMAL INSTRUCTIONS 4.12

You heard today that the blessed Paul … told us in his letter to the Corinthians: "If any man is in Christ, he is a new creature." To prevent us from interpreting the text as applying to a visible creation, he stated: "If any man is in Christ," teaching us that if any man has gone over to the side of those who believe in Christ, he is an example of a new creature. Tell me, if we see new heavens and other portions of his creation, is there a profit in this which can match the benefit we gain from seeing a man converted from evil to virtue and changing from the side of error to that of truth? This is what the blessed Paul called a new creature, and so immediately he went on to say: "The former things have passed away; behold, they are all made new!" By this he briefly showed that those who, by their faith in Christ, had put off like an old cloak the burden of their sins, those who had been set free from their error and been illumined by the light of justification, had put on this new and shining cloak, this royal robe. This is why he said: "If any man is in Christ, he is a new creature: the former things have passed away; behold, they are all made new."

2 Corinthians 5:17 — BAPTISMAL INSTRUCTIONS 4.16

Do you see why faith in Christ and the return to virtue are called a new creation? I exhort you, therefore, both you who have previously been initiated and you who have just now enjoyed the Master's generosity, let us all listen to the exhortation of the apostle, who tells us: "The former things have passed away; behold, they are all made new." Let us forget the whole past and, like citizens in a new world, let us reform our lives, and let us consider in our every word and deed the dignity of him who dwells within us.

2 Corinthians 5:18 — Homily 11 on 2 Corinthians

Nothing of ourselves. For remission of sins and adoption and unspeakable glory are given to us by Him. For he exhorts them no longer from the things to come only, but even from those now present. For consider. He said, that we shall be raised again, and go on unto incorruption, and have an eternal house; but since present things have more force to persuade than things to come, with those who believe not in these as they ought to believe, he shows how great things they have even already received, and being themselves what. What then being, received they them? Dead all; (for he saith, "all died;" and, "He died for all;" so loved He all alike;) inveterate all, and grown old in their vices. But behold, both a new soul, (for it was cleansed,) and a new body, and a new worship, and promises new, and covenant, and life, and table, and dress, and all things new absolutely. For instead of the Jerusalem below we have received that mother city which is above (Galatians chapter 4, verse 26); and instead of a material temple have seen a spiritual temple; instead of tables of stone, fleshy ones; instead of circumcision, baptism; instead of the manna, the Lord's body; instead of water from a rock, blood from His side; instead of Moses' or Aaron's rod, the Cross; instead of the promised [land], the kingdom of heaven; instead of a thousand priests, One High Priest; instead of a lamb without reason, a Spiritual Lamb. With these and such like things in his thought he said, "all things are new." But "all" these "things are of God," by Christ, and His free gift. For from Him are all the good things. For He that made us friends is Himself also the cause of the other things which God hath given to His friends. For He rendered not these things unto us, allowing us to continue enemies, but having made us friends unto Himself. But when I say that Christ is the cause of our reconciliation, I say the Father is so also: when I say that the Father gave, I say the Son gave also. "For all things were made by Him;" (John chapter 1, verse 3) and of this too He is the Author. For we ran not unto Him, but He Himself called us. How called He us? By the sacrifice of Christ. Here again he sets forth the dignity of the Apostles; showing how great a thing was committed to their hands, and the surpassing greatness of the love of God. For even when they would not hear the Ambassador that came, He was not exasperated nor left them to themselves, but continueth to exhort them both in His own person and by others. Who can be fittingly amazed at this solicitude? The Son Who came to reconcile, His True and Only-Begotten, was slain, yet not even so did the Father turn away from His murderers; nor say, "I sent My Son as an Ambassador, but they not only would not hear Him, but even slew and crucified Him, it is meet henceforth to leave them to themselves:" but quite the contrary, when the Son departed, He entrusted the business to us; for he says, "gave unto us the ministry of reconciliation."

2 Corinthians 5:19 — Homily 11 on 2 Corinthians

Seest thou love surpassing all expression, all conception? Who was the aggrieved one? Himself. Who first sought the reconciliation? Himself. And yet, saith one, He sent the Son, He did not come Himself. The Son indeed it was He sent; still not He alone besought, but both with Him and by Him the Father; wherefore he said, that, "God was reconciling the world unto Himself in Christ:" that is, by Christ. For seeing he had said, "Who gave unto us the ministry of reconciliation;" he here used a corrective, saying, Think not that we act of our own authority in the business: we are ministers; and He that doeth the whole is God, Who reconciled the world by the Only-Begotten. And how did He reconcile it unto Himself? For this is the marvel, not that it was made a friend only, but also by this way a friend. This way? What way? Forgiving them their sins; for in no other way was it possible. Wherefore also he added, "Not reckoning unto them their trespasses." For had it been His pleasure to require an account of the things we had transgressed in, we should all have perished; for "all died." But nevertheless though our sins were so great, He not only did not require satisfaction, but even became reconciled; He not only forgave, but He did not even "reckon." So ought we also to forgive our enemies, that ourselves too may obtain the like forgiveness. For neither have we come now on any odious office; but to make all men friends with God. For He saith, Since they were not persuaded by Me, do ye continue beseeching until ye have persuaded them.

2 Corinthians 5:20 — Homily 11 on 2 Corinthians

Seest thou how he has extolled the thing by introducing Christ thus in the form of a suppliant; yea rather not Christ only, but even the Father? For what he says is this: The Father sent the Son to beseech, and to be His Ambassador unto mankind. When then He was slain and gone, we succeeded to the embassy; and in His stead and the Father's we beseech you. So greatly doth He prize mankind that He gave up even the Son, and that knowing He would be slain, and made us Apostles for your sakes; so that he said with reason, "All things are for your sakes." "We are therefore ambassadors on behalf of Christ," that is, instead of Christ; for we have succeeded to His functions. But if this appears to thee a great thing, hear also what follows wherein he shows that they do this not in His stead only, but also in stead of the Father. For therefore he also added, "As though God were entreating by us." For not by the Son Himself only doth He beseech, but also by us who have succeeded to the office of the Son. Think not therefore, he says, that by us you are entreated; Christ Himself, the Father Himself of Christ, beseeches you by us. What can come up to this excess of goodness? He was outraged who had conferred innumerable benefits; having been outraged, He not only exacted not justice, but even gave His son that we might be reconciled. They that received Him were not reconciled, but even slew Him. Again, He sent other ambassadors to beseech, and though these are sent, it is Himself that entreats. And what doth He entreat? "Be ye reconciled unto God." And he said not, Reconcile God to yourselves; for it is not He that beareth enmity, but ye; for God never beareth enmity.

2 Corinthians 5:21 — Homily 11 on 2 Corinthians

I say nothing of what has gone before, that ye have outraged Him, Him that had done you no wrong, Him that had done you good, that He exacted not justice, that He is first to beseech, though first outraged; let none of these things be set down at present. Ought ye not in justice to be reconciled for this one thing only that He hath done to you now? And what hath He done? "Him that knew no sin He made to be sin, for you." For had He achieved nothing but done only this, think how great a thing it were to give His Son for those that had outraged Him. But now He hath both well achieved mighty things, and besides, hath suffered Him that did no wrong to be punished for those who had done wrong. But he did not say this: but mentioned that which is far greater than this. What then is this? "Him that knew no sin," he says, Him that was righteousness itself, "He made sin," that is suffered as a sinner to be condemned, as one cursed to die. "For cursed is he that hangeth on a tree." (Galatians chapter 3, verse 13) For to die thus was far greater than to die; and this he also elsewhere implying, saith, "Becoming obedient unto death, yea the death of the cross." (Philippians chapter 2, verse 8) For this thing carried with it not only punishment, but also disgrace. Reflect therefore how great things He bestowed on thee. For a great thing indeed it were for even a sinner to die for any one whatever; but when He who undergoes this both is righteous and dieth for sinners; and not dieth only, but even as one cursed; and not as cursed [dieth] only, but thereby freely bestoweth upon us those great goods which we never looked for; (for he says, that "we might become the righteousness of God in Him;") what words, what thought shall be adequate to realize these things? For the righteous, saith he, He made a sinner; that He might make the sinners righteous. Yea rather, he said not even so, but what was greater far; for the word he employed is not the habit, but the quality itself. For he said not "made" [Him] a sinner, but "sin;" not, 'Him that had not sinned' only, but "that had not even known sin; that we" also "might become," he did not say 'righteous,' but, "righteousness," and, "the righteousness of God." For this is [the righteousness] "of God" when we are justified not by works, (in which case it were necessary that not a spot even should be found,) but by grace, in which case all sin is done away. And this at the same time that it suffers us not to be lifted up, (seeing the whole is the free gift of God,) teaches us also the greatness of that which is given. For that which was before was a righteousness of the Law and of works, but this is "the righteousness of God."

2 Corinthians 6:1 — Homily 12 on 2 Corinthians

For since he said, God beseeches, and we are ambassadors and suppliants unto you, that ye be "reconciled unto God:" lest they should become supine, he hereby again alarms and arouses them, saying: "We intreat that ye receive not the grace of God in vain." 'For let us not,' he says, 'therefore be at ease, because He beseeches and hath sent some to be ambassadors; nay, but for this very reason let us make haste to please God and to collect spiritual merchandise;' as also he said above, "The love of God constraineth us," (ch. v. 14) that is presseth, driveth, urgeth us, 'that ye may not after so much affectionate care, by being supine and exhibiting no nobleness, miss of such great blessings. Do not therefore because He hath sent some to exhort you, deem that this will always be so. It will be so until His second coming; until then He beseeches, so long as we are here; but after that is judgment and punishment.' Therefore, he says, "we are constrained."

2 Corinthians 6:2 — Homily 12 on 2 Corinthians

"The acceptable time." What is this? That of the Gift, that of the Grace, when it is appointed not that an account should be required of our sins nor penalty exacted; but besides being delivered, that we should also enjoy ten thousand goods, righteousness, sanctification, and all the rest. For how much toil would it have behoved us to undergo in order to obtain this "time!" But, behold, without our toiling at all it hath come, bringing remission of all that was before. Wherefore also He calls it "acceptable," because He both accepted those that had transgressed in ten thousand things, and not acceded merely, but advanced them to the highest honor; just as when a monarch arrives, it is a time not for judgment, but for grace and pardon. Wherefore also He calleth it acceptable.

2 Corinthians 6:3 — Homily 12 on 2 Corinthians

"Giving no occasion of stumbling, that our ministration be not blamed." Persuading them not from considering "the time" only, but also those that had successfully labored with them. And behold with what absence of pride. For he said not, 'Look at us how we are such and such,' but, for the present, it is only to do away accusation that he relates his own conduct. And he mentions two chief points of a blameless life, "none" in "any" thing. And he said not 'accusation,' but, what was far less, "occasion of stumbling;" that is, giving ground against us to none for censure, for condemnation, "that our ministration be not blamed;" that is, that none may take hold of it. And again, he said not, 'that it be not accused,' but that it may not have the least fault, nor any one have it in his power to animadvert upon it in any particular.

2 Corinthians 6:4 — Homily 12 on 2 Corinthians

"But in every thing commending ourselves as ministers of God." This is far greater. For it is not the same thing to be free from accusation; and to exhibit such a character as in everything to appear "ministers of God." For neither is it the same thing to be quit of accusation, and to be covered with praises. And he said not appearing, but "commending," that is 'proving.' Then he mentions also whence they became such. Whence then was it? "In much patience" he says, laying the foundation of those good things. Wherefore he said not barely "patience," but "much," and he shows also how great it was. For to bear some one or two things is no great matter. But he addeth even snowstorms of trials in the words, "In afflictions, in necessities." This is a heightening of affliction, when the evils are unavoidable, and there lies upon one as it were a necessity hardly extricable of misfortune. "In distresses." Either he means those of hunger and of other necessaries, or else simply those of their trials.

2 Corinthians 6:5 — Homily 12 on 2 Corinthians

"In stripes, in imprisonments, in tossings to and fro." Yet every one of these by itself was intolerable, the being scourged only, and being bound only, and being unable through persecution to remain fixed any where, (for this is "in tossings to and fro,") but when both all, and all at once, assail, consider what a soul they need. Then along with the things from without, he mentions those imposed by himself. "In labors, in watchings, in fastings; in pureness." But by "pureness" here, he means either chasteness again, or general purity, or incorruptness, or even his preaching the Gospel freely.

2 Corinthians 6:6 — Homily 12 on 2 Corinthians

"In knowledge." What is "in knowledge?" In wisdom such as is given from God; that which is truly knowledge; not as those that seem to be wise and boast of their acquaintance with the heathen discipline, but are deficient in this. "In long-suffering, in kindness" For this also is a great note of a noble soul, though exasperated and goaded on every side, to bear all with long-suffering. Then to show whence he became such, he added; "In the Holy Ghost." 'For in Him,' he saith, 'we do all these good works.' But observe when it is that he has mentioned the aid of the Holy Ghost. After he had set forth what was from himself. Moreover, he seems to me to say another thing herein. What then is this? Namely, 'we have both been filled with abundance of the Spirit and hereby also give a proof of our Apostleship in that we have been counted worthy of spiritual gifts.' For if this be grace also, yet still he himself was the cause who by his good works and his toils attracted that grace. "In love unfeigned." This was the cause of all those good things; this made him what he was; this caused the Spirit also to abide with him, by Whose aid also all things were rightly done of him.

2 Corinthians 6:7 — Homily 12 on 2 Corinthians

"In the word of truth." A thing he says in many places, that 'we continued neither to handle the word of God deceitfully nor to adulterate it.' "In the power of God." That which he always does ascribing nothing to himself but the whole to God, and imputing whatsoever he hath done aright to Him, this he hath done here also. For since he uttered great things, and affirmed that he had manifested in all things an irreproachable life and exalted wisdom, he ascribes this to the Spirit and to God. For neither were those commonplace things which he had said. For if it be a difficult thing even for one who lives in quiet to do aright and be irreproachable, consider him who was harassed by so great temptations, and yet shone forth through all, what a spirit he was of! "By the armor of righteousness on the right and the left." Seest thou his self-possession of soul and well-strung spirit? For he shows that afflictions are arms not only which strike not down, but do even fortify and make stronger. And he calls those things 'left,' which seem to be painful; for such those are which bring with them the reward. Wherefore then doth he call them thus? Either in conformity with the conception of the generality, or because God commanded us to pray that we enter not into temptation.

2 Corinthians 6:8 — Homily 12 on 2 Corinthians

"By glory and dishonor, by evil report and good report." What sayest thou? That thou enjoyest honor, and setting down this as a great thing? 'Yes,' he saith. Why, forsooth? For to bear dishonor indeed is a great thing, but to partake of honor requires not a vigorous soul. Nay, it needs a vigorous and exceeding great soul, that he who enjoys it may not be thrown and break his neck. Wherefore he glories in this as well as in that, for he shone equally in both. But how is it a weapon of righteousness? Because that the teachers are held in honor induceth many unto godliness. And besides, this is a proof of good works, and this glorifieth God. And this is, further, an instance of the wise contrivance of God, that by things which are opposite He brings in the Preaching. For consider. Was Paul bound? This too was on behalf of the Gospel. For, saith he, "the things which happened unto me have fallen out unto the progress of the Gospel; so that most of the brethren, being confident through my bonds, are more abundantly bold to speak the word without fear." Again, did he enjoy honor? This too again rendered them more forward.

2 Corinthians 6:9 — Homily 12 on 2 Corinthians

"As unknown, and yet well known." This is, "by glory and dishonor." For by some they were well known and much sought after, whilst others designed not to know them at all. "As dying, and behold, we live." As under sentence of death and condemned; which was itself also matter of dishonor. But this he said, to show both the unspeakable power of God and their own patience. For so far as those who plotted against us were concerned, we died; and this is what all suppose; but by God's aid we escaped the dangers. Then to manifest also on what account God permits these things, he added, "As chastened, and not killed." Showing that the gain accruing to them from their temptations, even before the rewards, was great, and that their enemies against their will did them service.

2 Corinthians 6:10 — Homily 12 on 2 Corinthians

"As sorrowful, yet alway rejoicing." For by those that are without, indeed, we are suspected of being in despair; but we give no heed to them; yea, we have our pleasure at the full. And he said not "rejoicing" only, but added also its perpetuity, for he says, "alway rejoicing." What then can come up to this life? wherein, although dangers so great assault, the joy becometh greater. "As poor, yet making many rich." Some indeed affirm that the spiritual riches are spoken of here; but I would say that the carnal are so too; for they were rich in these also, having, after a new kind of manner, the houses of all opened to them.

2 Corinthians 6:11 — Homily 13 on 2 Corinthians

"Our mouth is open unto you, O ye Corinthians." And what kind of sign of love is this? or what meaning even have the words at all? 'We cannot endured' he says, 'to be silent towards you, but are always desiring and longing to speak to and converse with you;' which is the wont of those who love. For what grasping of the hands is to the body, that is interchange of language to the soul. And along with this he implies another thing also. Of what kind then is this? That 'we discourse unto nothing.' For since afterwards he proposes to rebuke, he asks forgiveness, using the rebuking them with freedom as itself a proof of his loving them exceedingly. Moreover the addition of their name is a mark of great love and warmth and affection; for we are accustomed to be repeating continually the bare names of those we love. "Our heart is enlarged." For as that which warmeth is wont to dilate; so also to enlarge is the work of love. For virtue is warm and fervent. This both opened the mouth of Paul and enlarged his heart. For, 'neither do I love with the mouth only,' saith he, 'but I have also a heart in union. Therefore I speak with openness, with my whole mouth, with my whole mind.' For nothing is wider than was Paul's heart which loved all the faithful with all the vehemence that one might bear towards the object of his affection; this his love not being full entireness with each.

2 Corinthians 6:12 — Homily 13 on 2 Corinthians

"Ye are not straitened in us, but ye are straitened in your own affections." And this reproof, see it administered with forbearance, as is the wont of such as love exceedingly. He did not say, 'ye do not love us,' but, 'not in the same measure,' for he does not wish to touch them too sensibly. 'You receive one,' he says, 'but I a whole city, and so great a population.' And he said not, 'ye do not receive us,' but, 'ye are straitened;' implying indeed the same thing but with forbearance and without touching them too deeply.

2 Corinthians 6:13 — Homily 13 on 2 Corinthians

"Now for a recompense in like kind (I speak as unto my children,) be ye also enlarged." And yet it is not an equal return, first to be loved, afterwards to love. For even if one were to contribute that which is equal in amount, he is inferior in that he comes to it second. 'But nevertheless I am not going to reckon strictly,' saith he, 'and if ye after having received the first advances from me do but show forth the same amount, I am well-pleased and contented.' Then to show that to do this was even a debt, and that what he said was void of flattery, he saith, "I speak as unto my children." What meaneth, "as unto my children?" 'I ask no great thing, if being your father I wish to be loved by you.' And see wisdom and moderation of mind. He mentions not here his dangers on their behalf, and his labors, and his deaths, although he had many to tell of: (so free from pride is he!) but his love: and on this account he claims to be loved; 'because,' saith he, 'I was your father, because I exceedingly burn for you,' [for] it is often especially offensive to the person beloved when a man sets forth his benefits to him; for he seems to reproach. Wherefore Paul doth not this; but, 'like children, love your father,' saith he, which rather proceeds from instinct; and is the due of every father.

2 Corinthians 6:14 — Homily 13 on 2 Corinthians

"Be ye not unequally yoked together with unbelievers." He said not, 'Intermix not with unbelievers,' but rather dealing sharply with them, as transgressing what was right, 'Suffer not yourselves to turn aside,' saith he, "For what fellowship have righteousness and iniquity?" Here in what follows he institutes a comparison, not between his own love and theirs who corrupt them, but between their nobleness and the others' dishonor. For thus his discourse became more dignified and more beseeming himself, and would the rather win them. Just as if one should say to a son that despised his parents, and gave himself up to vicious persons, 'What art thou doing, child? Dost thou despise thy father and prefer impure men filled with ten thousand vices? Knowest thou not how much better and more respectable thou art than they?' For so he detaches him more [readily] from their society than if he should express admiration of his father. For were he to say indeed, 'Knowest thou not how much thy father is better than they?' he will not produce so much effect; but if, leaving mention of his father, he bring himself before them, saying, 'Knowest thou not who thou art and what they are? Dost thou not bear in mind thine own high birth and gentle blood, and their infamy? For what communion hast thou with them, those thieves, those adulterers, those impostors?' by elevating him with these praises of himself, he will quickly prepare him to break off from them. For the former address indeed, he will not entertain with overmuch acceptance, because the exalting of his father is an accusation of himself, when he is shown to be not only grieving a father, but such a father; but in this case he will have no such feeling. For none would choose not to be praised, and therefore, along with these praises of him that hears, the rebuke becometh easy of digestion. For the listener is softened, and is filled with high thoughts, and disdains the society of those persons. But not this only is the point to be admired in him that thus he prosecuted his comparison, but that he imagined another thing also still greater and more astounding; in the first place, prosecuting his speech in the form of interrogation, which is proper to things that are clear and admitted, and then dilating it by the quick succession and multitude of his terms. For he employs not one or two or three only, but several. Add to this that instead of the persons he employs the names of the things, and he delineates here high virtue and there extreme vice; and shows the difference between them to be great and infinite so as not even to need demonstration. "For what fellowship," saith he, "have righteousness and iniquity?"

2 Corinthians 6:15 — Homily 13 on 2 Corinthians

"And what communion hath light with darkness? And what concord hath Christ with Beliar? Or what portion hath a believer with an unbeliever?" Seest thou how he uses the bare names, and how adequately to his purpose of dissuasion. For he did not say, 'neglect of righteousness,' [but] what was stronger [iniquity]; nor did he say those who are of the light, and those who are of the darkness; but he uses opposites themselves which can not admit of their opposites, 'light and darkness.' Nor said he those who are of Christ, with those who are of the devil; but, which was far wider apart, Christ and Beliar, so calling that apostate one, in the Hebrew tongue. "Or what portion hath a believer with an unbeliever?" Here, at length, that he may not seem simply to be going through a censure of vice and an encomium of virtue, he mentions persons also without particularizing. And he said not, 'communion,' but spoke of the rewards, using the term "portion."

2 Corinthians 6:16 — Homily 13 on 2 Corinthians

"What agreement hath a temple of God with idols? For ye are a temple of the living God." Now what he says is this. Neither hath your King aught in common with him, "for what concord hath Christ with Beliar?" nor have the things [aught in common'], "for what communion hath light with darkness?" Therefore neither should ye. And first he mentions their king and then themselves; by this separating them most effectually. Then having said, "a temple of God with idols," and having declared, "For ye are a temple of the living God," he is necessitated to subjoin also the testimony of this to show that the thing is no flattery. For he that praises except he also exhibit proof, even appears to flatter. What then is his testimony? For, "I will dwell in them, saith he, "and walk in them. I will dwell in," as in temples, "and walk in them," signifying the more abundant attachment to them. "And they shall be my people and I will be their God." 'What?' saith he, 'Dost thou bear God within thee, and runnest unto them? God That hath nothing in common with them? And in what can this deserve forgiveness? Bear in mind Who walketh, Who dwelleth in thee.'

2 Corinthians 6:17 — Homily 13 on 2 Corinthians

"Wherefore come ye out from among them, and be ye separate, and touch no unclean thing; and I will receive you, saith the Lord." And He said not, 'Do not unclean things'; but, requiring greater strictness, 'do not even touch,' saith he, 'nor go near them.' But what is filthiness of the flesh? Adultery, fornication, lasciviousness of every kind. And what of the soul? Unclean thoughts, as gazing with unchaste eyes, malice, deceits, and whatsoever such things there be. He wishes then that they should be clean in both. Seest thou how great the prize? To be delivered from what is evil, to be made one with God.

2 Corinthians 6:18 — Homily 13 on 2 Corinthians

"And I will be to you a Father, and ye shall be to me sons and daughters, saith the Lord." Seest thou how from the beginning the Prophet fore-announceth our present high birth, the Regeneration by grace?

2 Corinthians 7:1 — Homily 13 on 2 Corinthians

"Having therefore these promises, beloved." What promises? That we should be temples of God, sons and daughters, have Him indwelling, and walking in us, be His people, have Him for our God and Father. "Let us cleanse ourselves from all defilement of flesh and spirit." Let us neither touch unclean things, for this is cleansing of the flesh; nor things which defile the soul, for this is cleansing of the spirit. Yet he is not content with this only, but adds also, "Perfecting holiness in the fear of God." For not to touch the unclean thing doth not make clean, but there needeth something else besides to our becoming holy; earnestness, heedfulness, piety. And he well said, "In the fear of God." For it is possible to perfect chasteness, not in the fear of God but for vainglory. And along with this he implies yet another thing, by saying, "In the fear of God;" the manner, namely, whereafter holiness may be perfected. For if lust be even an imperious thing, still if thou occupy its territory with the fear of God, thou hast stayed its frenzy. Now by holiness here he means not chastity alone, but the freedom from every kind of sin, for he is holy that is pure. Now one will become pure, not if he be free from fornication only, but if from covetousness also, and envy, and pride, and vainglory, yea especially from vainglory which in every thing indeed it behoveth to avoid, but much more in alms-giving; since neither will it be almsgiving, if it have this distemper, but display and cruelty.

2 Corinthians 7:2 — Homily 14 on 2 Corinthians

Again he raiseth the discourse about love, mitigating the harshness of his rebuke. For since he had convicted and reproached them as being beloved indeed, yet not loving in an equal degree, but breaking away from his love and mixing up with other pestilent fellows; again he softens the vehemence of his rebuke, saying, "Make room for us," that is, "love us;" and prays to receive a favor involving no burden, and advantaging them that confer above them that receive it. And he said not, 'love,' but with a stronger appeal to their pity, "make room for." 'Who expelled us?' saith he: 'Who cast us out of your hearts? How come we to be straitened in you?' for since he said above, "Ye are straitened in your affections;" here declaring it more clearly, he said, "make room for us:" in this way also again winning them to himself. For nothing doth so produce love as for the beloved to know that he that loveth him exceedingly desireth his love. "We wronged no man." See how again he does not mention the benefits done by him, but frameth his speech in another way, so as to be both less offensive and more cutting. And at the same time he also alludes to the false apostles, saying, "We wronged no man, we corrupted no man, we defrauded no man." What is "we corrupted?" That is, we beguiled no man; as he says elsewhere also. "Lest by any means, as the serpent beguiled Eve, so your minds should be corrupted." (2 Corinthians 11:3) "We defrauded no man;" we plundered, plotted against no man. And he for the present forbears to say, 'we benefited you in such and such ways;' but framing his language so as more to shame them, "We wronged no man," he says; as much as saying, 'Even had we in no wise benefited you, not even so ought ye to turn away from us; for ye have nothing to lay to our charge, either small or great.'

2 Corinthians 7:3 — Homily 14 on 2 Corinthians

"I say it not to condemn you." How is this evident? "For I have said before," he adds, "that ye are in our hearts to die and live with you." This is the greatest affection, when even though treated with contempt, he chooseth both to die and live with them. 'For neither are ye merely in our hearts,' he says, 'but in such sort as I said. For it is possible both to love and to shun dangers, but we do not thus.' And behold here also wisdom unspeakable. For he spake not of what had been done for them, that he might not seem to be again reproaching them, but he promiseth for the future. 'For should it chance,' saith he, 'that danger should invade, for your sakes I am ready to suffer every thing; and neither death nor life seemeth aught to me in itself, but in whichever ye be, that is to me more desirable, both death than life and life than death.' Howbeit, dying indeed is manifestly a proof of love; but living, who is there that would not choose, even of those who are not friends? Why then does the Apostle mention it as something great? Because it is even exceeding great. For numbers indeed sympathize with their friends when they are in misfortune, but when they are in honor rejoice not with, but envy, them. 'But not so we; but whether ye be in calamity, we are not afraid to share your ill fortune; or whether ye be prosperous, we are not wounded with envy.'

2 Corinthians 7:4 — Homily 14 on 2 Corinthians

"Great is my boldness of speech towards you." 'Therefore I venture upon such things,' he says, 'not to condemn you by what I say, but out of my great boldness of speech,' which also farther signifying, he said, "Great is my glorying on your behalf." 'For think not indeed,' he saith, 'that because I thus speak, I speak as though I had condemned you altogether; (for I am exceedingly proud of, and glory in, you;) but both out of tender concern and a desire that you should make greater increase unto virtue.' And so he said to the Hebrews also after much rebuke; "But we are persuaded better things of you, and things that accompany salvation, though we thus speak: and we desire that each one of you may show the same diligence to the fullness of hope even to the end." (Hebrews 6:9, 11) So indeed here also, "Great is my glorying on your behalf." 'We glory to others of you,' he says. Seest thou what genuine comfort he has given? 'And,' he saith, 'I do not simply glory, but also, greatly.' Accordingly he added these words; "I am filled with comfort." What comfort? 'That coming from you; because that ye, having been reformed, comforted me by your conduct.' This is the test of one that loveth, both to complain of not being loved and to fear lest he should inflict pain by complaining immoderately. Therefore he says, "I am filled with comfort, I overflow with joy." 'But these expressions,' saith one, 'seem to contradict the former.' They do not do so, however, but are even exceedingly in harmony with them. For these procure for the former a favorable reception; and the praise which they convey makes the benefit of those rebukes more genuine, by quietly abstracting what was painful in them. Wherefore he uses these expressions, but with great genuineness and earnestness. For he did not say, 'I am filled with joy;' but, "I abound;" or rather, not "abound" either, but "super-abound;" in this way also again showing his yearning, that even though he be so loved as to rejoice and exult, he does not yet think himself loved as he ought to be loved, nor to have received full payment; so insatiable was he out of his exceeding love of them. For the joy it brings to be loved in any degree by those one passionately loves, is great by reason of our loving them exceedingly. So that this again was a proof of his affection. And of the comfort indeed, he saith, 'I am filled;' 'I have received what was owing to me;' but of the joy, "I superabound;" that is, 'I was desponding about you; but ye have sufficiently excused yourselves and supplied comfort: for ye have not only removed the ground of my sorrow, but have even increased joy.' Then showing its greatness, he not only declares it by saying, 'I superabound in joy," but also by adding, "in all our affliction." 'For so great was the delight arising to us on your account that it was not even dimmed by so great tribulation, but through the excess of its own greatness it overcame the sorrows that had hold of us, and suffered us not to feel the sense of them.'

2 Corinthians 7:5 — Homily 14 on 2 Corinthians

"For even when we were come into Macedonia, our flesh had no relief." For since he said, "our tribulation;" he both explains of what sort it was, and magnifies it by his words, in order to show that the consolation and joys received from them was great, seeing it had repelled so great a sorrow. "But we were afflicted on every side." How on every side? for "without were fightings," from the unbelievers; "within were fears;" because of the weak among the believers, lest they should be drawn aside. For not amongst the Corinthians only did these things happen, but elsewhere also.

2 Corinthians 7:6 — Homily 14 on 2 Corinthians

"Nevertheless He that comforteth the lowly comforted us by the coming of Titus." For since he had testified great things of them in what he said, that he may not seem to be flattering them he cites as witness Titus the brother, who had come from them to Paul after the first Epistle to declare unto him the particulars of their amendment. But consider, I pray you, how in every place he maketh a great matter of the coming of Titus. For he saith also before, "Furthermore when I came to Troas for the Gospel, I had no relief for my spirit because I found not Titus my brother;" (2 Corinthians 2:12-13) and in this place again "we were comforted," he saith, "by the coming of Titus." For he is desirous also of establishing the man in their confidence and of making him exceedingly dear to them. And observe how he provides for both these things. For by saying on the one hand, "I had no relief for my spirit," he showeth the greatness of his virtue; and by saying on the other, that, in our tribulation his coming sufficed unto comfort; yet "not by his coming only, but also by the comfort wherewith he was comforted in you," he endeareth the man unto the Corinthians. For nothing doth so produce and cement friendships as the saying something sound and favorable of any one. And such he testifies Titus did; when he says that 'by his coming he hath given us wings with pleasure; such things did he report of you. On this ground his coming made us glad. For we were delighted not only by his coming, but also for the comfort wherewith he was comforted in you.' And how was he comforted? By your virtue, by your good deeds.

2 Corinthians 7:7 — Homily 14 on 2 Corinthians

"While he told us your longing, your mourning, your zeal for me." 'These things made him glad,' he says, 'these things comforted him.' Seest thou how he shows that he also is an earnest lover of theirs, seeing he considers their good report as a consolation to himself; and when he was come, gloried, as though on account of his own good things, unto Paul. And observe with what warmth of expression he reporteth these things, "Your longing, your mourning, your zeal." For it was likely that they would mourn and grieve why the blessed Paul was so much displeased, why he had kept away from them so long. And therefore he did not say simply tears, but "mourning;" nor desire, but "longing;" nor anger, but "zeal;" and again "zeal toward him," which they displayed both about him that had committed fornication and about those who were accusing him. 'For,' saith he, 'ye were inflamed and blazed out on receiving my letters.' On these accounts he abounds in joy, on these accounts he is filled with consolation, because he made them feel. It seems to me, however, that these things are said not only to soften what has gone before, but also in encouragement of those who had acted in these things virtuously. For although I suppose that some were obnoxious to those former accusations and unworthy of these praises; nevertheless, he doth not distinguish them, but makes both the praises and the accusations common, leaving it to the conscience of his hearers to select that which belongs to them. For so both the one would be void of offence, and the other lead them on to much fervor of mind.

2 Corinthians 7:8 — Homily 15 on 2 Corinthians

He goes on to apologize for his Epistle, when, (the sin having been corrected,) to treat them tenderly was unattended with danger; and he shows the advantage of the thing. For he did this indeed even before, when he said, "For out of much affliction and anguish of heart, I wrote unto you: not that ye should be made sorry, but that ye might know the love which I have toward you." And he does it also now, establishing this same point in more words. And he said not, 'I regretted indeed before, but now I do not regret:' but how? "I regret not now, though I did regret." 'Even if what I wrote,' he says, 'was such as to overstep the [due] measure of rebuke, and to cause me to regret; still the great advantage which has accrued from them doth not allow me to regret.' And this he said, not as though he had rebuked them beyond due measure, but to heighten his praises of them. 'For the amendment ye manifested was so great,' saith he, 'that even if I did happen to smite you too severely insomuch that I even condemned myself, I praise myself now from the result.' Just as with little children, when they have undergone a painful remedy, such as an incision, or cautery, or bitter physic, afterwards we are not afraid to sooth them; so also doth Paul.

2 Corinthians 7:8-9 — Homily 15 on 2 Corinthians

Having said, "I do not regret," he tells the reason also; alleging the good that resulted from his letter; and skillfully excusing himself by saying, "though but for a season." For truly that which was painful was brief, but that which was profitable was perpetual. And what indeed followed naturally was to say, 'even though it grieved you for a season, yet it made you glad and benefited you forever.' But he doth not say this: but before mentioning the gain he passes again to his praises of them, and the proof of his own concern for them, saying, "Now I rejoice, not that ye were made sorry," ('for what gain came to me from you being made sorry?) "but that ye were made sorry unto repentance," that the sorrow brought some gain.' For a father also when he sees his son under the knife rejoiceth not that he is being pained, but that he is being cured; so also doth this man. But observe how he transfers all that was well achieved in the matter unto themselves; and lays whatever was painful to the account of the Epistle, saying, "It made you sorry for a season;" whilst the benefit that resulted from it he speaks of as their own good achieving. For he said not, 'The Epistle corrected you,' although this was the case; but, "ye sorrowed unto repentance." "For ye were made sorry after a godly sort, that ye might suffer loss by us in nothing." Seest thou wisdom unspeakable? 'For had we not done this,' he says, 'we had done you damage.' And he affirms that indeed which was well achieved to be theirs, but the damage his own, if indeed he had been silent. For if they are likely to be corrected by a sharp rebuke, then, if we did not sharply rebuke, we should have done you damage; and the injury would not be with you alone, but also with us. For just as he that gives not to the merchant what is necessary for his voyage, he it is that causeth the damage; so also we, if we did not offer you that occasion of repentance, should have wrought you damage. Seest thou that the not rebuking those that sin is a damage both to the master and to the disciple?

2 Corinthians 7:9 — Homily 15 on 2 Corinthians

Seest thou wisdom unspeakable? 'For had we not done this,' he says, 'we had done you damage.' And he affirms that indeed which was well achieved to be theirs, but the damage his own, if indeed he had been silent. For if they are likely to be corrected by a sharp rebuke, then, if we did not sharply rebuke, we should have done you damage; and the injury would not be with you alone, but also with us. For just as he that gives not to the merchant what is necessary for his voyage, he it is that causeth the damage; so also we, if we did not offer you that occasion of repentance, should have wrought you damage. Seest thou that the not rebuking those that sin is a damage both to the master and to the disciple?

2 Corinthians 7:10 — HOMILY ON REPENTANCE AND COMPUNCTION 7.6.19

However, I marvel how God, who from the beginning gave humanity pain, which came from sin, abolishes his decision with one resolution and expels the judgment with the sentence. And hear how. Sin produced pain, and through pain sin is annihilated. Pay attention carefully. God threatens the woman. He brings upon her the punishment for her disobedience, and he tells her: "You shall bring forth children in pain." And he showed pain as the harvest of sin. However, oh, how munificent he is! That which he gave for punishment he changed to salvation. Sin gave birth to pain; pain destroys sin. Just as a worm that is born by a tree consumes the very same tree, likewise pain, which is born by sin, kills sin when it is supplied by repentance. For this reason Paul says: "Godly pain produces a repentance that leads to salvation and brings no regret." Pain is good for those who repent sincerely; the sorrow, matching the sin, suits those who sin.… Mourn for the sin so you may not lament for the punishment. Apologize to the judge before you come to the court. Or do you not know that all who want to sin flatter the judge, not when the case is being tried but before they enter the court, or through friends, or through guardians, or through another way they coax the judge? The same with God: you cannot persuade the Judge during the time of the tribunal. It is possible for you to plead with the Judge before the time of judgment.

2 Corinthians 7:10 — Homily 15 on 2 Corinthians

'Therefore.' he says, 'though I did regret before I saw the fruit and the gain, how great they were I do not regret now.' For such a thing is godly sorrow. And then he philosophizeth about it, showing that sorrow is not in all cases a grievous thing, but when it is worldly. And what is worldly? If thou be in sorrow for money, for reputation, for him that is departed, all these are worldly. Wherefore also they work death. For he that is in sorrow for reputation's sake feeleth envy and is driven oftentimes to perish: such sorrow was that which Cain sorrowed, such Esau. By this worldly sorrow then he meaneth that which is to the harm of those that sorrow. For only in respect to sins is sorrow a profitable thing; as is evident in this way. He that sorroweth for loss of wealth repaireth not that damage; he that sorroweth for one deceased raiseth not the dead to life again; he that sorroweth for a sickness, not only is not made well but even aggravates the disease: he that sorroweth for sins, he alone attains some advantage from his sorrow, for he maketh his sins wane and disappear. For since the medicine has been prepared for this thing, in this case only is it potent and displays its profitableness; and in the other cases is even injurious. 'And yet Cain,' saith one, 'sorrowed because he was not accepted with God.' It was not for this, but because he saw his brother glorious in honor; for had he grieved for this, it behoved him to emulate and rejoice with him; but, as it was, grieving, he showed that his was a worldly sorrow. But not so did David, nor Peter, nor any of the righteous. Wherefore they were accepted, when grieving either over their own sins or those of others. And yet what is more oppressive than sorrow? Still when it is after a godly sort, it is better than the joy in the world. For this indeed ends in nothing; but that "worketh repentance unto salvation, a salvation that bringeth no regret." For what is admirable in it is this that one who had thus sorrowed would never repent, whilst this is an especial characteristic of worldly sorrow. For what is more regretted than a true born son? And what is a heavier grief than a death of this sort? But yet those fathers who in the height of their grief culture nobody and who wildly beat themselves, after a time repent because they have grieved immoderately; as having thereby nothing benefitted themselves, but even added to their affliction. But not such as this is godly sorrow; but it possesseth two advantages, that of not being condemned in that a man grieves for, and that this sorrow endeth in salvation; of both which that is deprived. For they both sorrow unto harm and after they have sorrowed vehemently condemn themselves, bringing forth this greatest token of having done it unto harm. But godly sorrow is the reverse [of this]: wherefore also he said, "worketh repentance unto salvation, a repentance that bringeth no regret." For no one will condemn himself if he have sorrowed for sin, if he have mourned and afflicted himself.

2 Corinthians 7:11 — Homily 15 on 2 Corinthians

"For behold," he saith, "this self-same thing, that ye were made sorry after a godly sort, what earnest care it wrought in you." 'For not only,' he saith, 'did your sorrow not cast you into that condemning of yourselves, as having acted idly in so doing; but it made you even more careful.' Then he speaks of the certain tokens of that carefulness; "Yea," what "clearing of yourselves," towards me. "Yea, what indignation" against him that had sinned. "Yea, what fear." For so great carefulness and very speedy reformation was the part of men who feared exceedingly. And that he might not seem to be exalting himself, see how quickly he softened it by saying, "Yea, what longing," that towards me. "Yea, what zeal," that on God's behalf. "Yea, what avenging:" for ye also avenged the laws of God that had been outraged. "In every thing ye approved yourselves to be pure in the matter." Not only by not having perpetrated, for this was evident before, but also by not consenting unto it. For since he said in the former Epistle, "and ye are puffed up;" he also says here, 'ye have cleared yourselves of this suspicion also; not only by not praising, but also by rebuking and being indignant.'

2 Corinthians 7:12 — Homily 15 on 2 Corinthians

For that they might not say, Why then dost thou rebuke us if we were "clear in the matter?" setting himself to meet this even further above, and disposing of it beforehand, he said what he said, namely, "I do not regret, though I did regret." 'For so far,' says he, 'am I from repenting now of what I wrote then, that I repented then more than I do now when ye have approved yourselves.' Seest thou again his vehemence and earnest contention, how he has turned around what was said unto the very opposite. For what they thought would have made him recant in confusion as having rebuked them hastily, by reason of their amendment; that he uses as a proof that it was right in him to speak freely. For neither does he refuse afterwards to humor them fearlessly, when he finds he can do this. For he that said farther above such things as these, "He that is joined to an harlot is one body," and, "Deliver such an one to Satan for the destruction of the flesh," and, "Every sin that a man doeth is without the body," and such like things; how saith he here, "Not for his cause that did the wrong, nor for his cause that suffered the wrong?" Not contradicting, but being even exceedingly consistent with, himself. How consistent with himself? Because it was a very great point with him to show the affection he bore towards them. He does not therefore discard concern for him, but shows at the same time, as I said, the love he had for them, and that a greater fear agitated him, [namely] for the whole Church. For he had feared lest the evil should eat further, and advancing on its way should seize upon the whole Church. Wherefore also he said, "A little leaven leaveneth the whole lump." This however he said at the time; but now that they had well done, he no longer puts it so but differently: and implies indeed the same thing, but manages his expressions more agreeably, saying, "That our care for you might appear unto you." That is, 'that ye might know how I love you.' Now this is the same thing as the former, but being differently expressed seemed to convey another meaning.

2 Corinthians 7:13 — Homily 16 on 2 Corinthians

See again how he exalts their praises, and showeth their love. For having said, 'I was pleased that my Epistle wrought so much and that ye gained so much,' for "I rejoice," he saith, "not that ye were made sorry, but that ye were made sorry unto repentance;" and having shown his own love, for he saith, "Though I wrote unto you, I wrote not for his cause that did the wrong, nor for his cause that suffered the wrong, but that our care for you might be made manifest to you:" again he mentioneth another sign of their good will, which bringeth them great praise and showeth the genuineness of their affection. For, "in your comfort," he saith, "we joyed the more exceedingly for the joy of Titus." And yet this is no sign of one that loveth them exceedingly; rejoicing rather for Titus than for them. 'Yes,' he replies, 'it is, for I joyed not so much for his cause as for yours.' Therefore also he subjoins the reason, saying, "because his bowels were refreshed by you all." He said not, 'he,' but "his bowels;" that is, 'his love for you.' And how were they refreshed? "By all." For this too is a very great praise.

2 Corinthians 7:13 — Homily 15 on 2 Corinthians

"Therefore we have been comforted." Since we both showed our care for you and have been wholly successful. As he said also in another place, "Now we live, if ye stand fast in the Lord;" and again, "For what is our hope, or joy, or crown of rejoicing? are not even ye?" For this is life, this comfort, this consolation to a teacher possessed of understanding; the growth of his disciples. For nothing doth so declare him that beareth rule as paternal affection for the ruled. For begetting alone constitutes not a father; but after begetting, also loving. But if where nature is concerned there is so great need of love, much more where grace is concerned. In this way were all the ancients distinguished.

2 Corinthians 7:14 — Homily 16 on 2 Corinthians

"For if in anything I have gloried to him on your behalf." It is high praise when the teacher boasted, for he saith, "I was not put to shame." I therefore rejoiced, because ye showed yourselves to be amended and proved my words by your deeds. So that the honor accruing to me was twofold; first, in that ye had made progress; next, in that I was not found to fall short of the truth. "But as we spake always to you in truth, so our glorying also which I made before Titus was found to be truth." Here he alludes to something further. As we spake all things among you in truth, (for it is probable that he had also spoken to them much in praise of this man,) so also, what we said of you to Titus has been proved true.

2 Corinthians 7:15 — Homily 16 on 2 Corinthians

"And his inward affection is more abundant toward you." What follows is in commendation of him, as exceedingly consumed with love and attached to them. And he said not 'his love.' Then that he may not appear to be flattering, he everywhere mentions the causes of his affection; in order that he may, as I said, both escape the imputation of flattery and the more encourage them by making the praise redound unto them, and by showing that it was they who had infused into him the beginning and ground of this so great love. For having said, "his inward affection is more abundant toward you;" he added, "Whilst he remembereth the obedience of you all." Now this both shows that Titus was grateful to his benefactors, seeing he had returned, having them all in his heart, and continually remembereth them, and beareth them on his lips and in his mind; and also is a greater distinction to the Corinthians, seeing that so vanquished they sent him away. Then he mentions their obedience also, magnifying their zeal: wherefore also he addeth these words, "How with fear and trembling ye received him." Not with love only, but also with excessive honor. Seest thou how he bears witness to a twofold virtue in them, both that they loved him as a father and had feared him as a ruler, neither for fear dimming love, nor for love relaxing fear. He expressed this also above, "That ye sorrow after a godly sort, what earnest care it wrought in you; yea what fear, yea what longing."

2 Corinthians 7:16 — Homily 16 on 2 Corinthians

"I rejoice therefore, that in every thing I am of good courage concerning you." Seest thou that he rejoiceth more on their account; 'because,' he saith, 'ye have in no particular shamed your teacher, nor show yourselves unworthy of my testimony.' So that he joyed not so much for Titus' sake, that he enjoyed so great honor; as for their own, that they had displayed so much good feeling. For that he may not be imagined to joy rather on Titus' account, observe how in this place also he states the reason. As then he said above, "If in anything I have gloried to him on your behalf I was not put to shame;" so here also, "In everything I am of good courage concerning you." 'Should need require me to rebuke, I have no apprehension of your being alienated; or again to boast, I fear not to be convicted of falsehood; or to praise you as obeying the rein, or as loving, or as full of zeal, I have confidence in you. I bade you cut off, and ye did cut off; I bade you receive, and ye did receive; I said before Titus that ye were great and admirable kind of people and knew to reverence teachers: ye proved these things true by your conduct. And he learnt these things not so much from me as from you. At any rate when he returned, he had become a passionate lover of you: your behavior having surpassed what he had been told.'

2 Corinthians 8:1 — Homily 16 on 2 Corinthians

"Moreover, brethren, we make known to you the grace of God which hath been given in the Churches of Macedonia." Having encouraged them with these encomiums, he again tries exhortation. For on this account he mingled these praises with his rebuke, that he might not by proceeding from rebuke to exhortation make what he had to say ill received; but having soothed their ears, might by this means pave the way for his exhortation. For he purposeth to discourse of alms-giving; wherefore also he saith beforehand, "I rejoice that in everything I am of good courage concerning you;" by their past good works, making them the more ready to this duty also. And he said not at once, 'Therefore give alms,' but observe his wisdom, how he draws from a distance and from on high the preparation for his discourse. For he says, "I make known to you the grace of God which hath been given in the Churches of Macedonia." For that they might not be uplifted he calleth what they did "grace;" and whilst relating what others did he worketh greater zeal in them by his encomiums on others. And he mentions together two praises of the Macedonians, or rather three; namely, that they bear trials nobly; and that they know how to pity; and that, though poor, they had displayed profuseness in almsgiving, for their property had been also plundered.

2 Corinthians 8:2 — Homily 16 on 2 Corinthians

"How that in much proof of affliction the abundance of their joy." Seest thou his wisdom? For he says not first, that which he wishes; but another thing before it, that he may not seem to do this of set purpose, but to arrive at it by a different connection. "In much proof of affliction." This was what he said in his Epistle to the Macedonians themselves, "Ye became imitators of the Lord, having received the word in much affliction, with joy of the Holy Ghost;" and again, "From you sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place, your faith to God-ward is gone forth." But what is, "in much proof of affliction the abundance of their joy?" Both, he says, happened to them in excess; both the affliction and the joy. Wherefore also the strangeness was great that so great an excess of pleasure sprang up to them out of affliction. For in truth the affliction not only was not the parent of grief, but it even became unto them an occasion of gladness; and this too, though it was "great." Now this he said, to prepare them to be noble and firm in their trials. For they were not merely afflicted, but so as also to have become approved by their patience: yea rather, he says not by their patience, but what was more than patience, "joy." And neither said he "joy" simply, but "abundance of joy," for it sprang up in them, great and unspeakable. "And their deep poverty abounded unto the riches of their liberality." Again, both these with excessiveness. For as their great affliction gave birth to great joy, yea, "abundance of joy," so their great poverty gave birth to great riches of alms. For this he showed, saying, "abounded unto the riches of their liberality." For munificence is determined not by the measure of what is given, but by the mind of those that bestow it.

2 Corinthians 8:3 — Homily 16 on 2 Corinthians

Wherefore he nowhere says, 'the richness of the gifts,' but "the riches of their liberality." Now what he says is to this effect; 'their poverty not only was no impediment to their being bountiful, but was even an occasion to them of abounding, just as affliction was of feeling joy. For the poorer they were, the more munificent they were and contributed the more readily.' Wherefore also he admires them exceedingly, for that in the midst of so great poverty they had displayed so great munificence. For "their deep," that is, 'their great and unspeakable,' "poverty," showed their "liberality." But he said not 'showed,' but "abounded;" and he said not "liberality," but "riches of liberality;" that is, an equipoise to the greatness of their poverty, or rather much outweighing it, was the bountifulness they displayed. Then he even explains this more clearly, saying, "For according to their power, I bear witness." Trustworthy is the witness. "And beyond their power." That is, it "abounded unto the riches of their liberality." Or rather, he makes this plain, not by this expression alone, but also by all that follows; for he says, "of their own accord." Lo! yet another excessiveness.

2 Corinthians 8:4 — Homily 16 on 2 Corinthians

"With much intreaty." Lo! yet a third and a fourth. "Praying us." Lo! even a fifth. And when they were in affliction and in poverty. Here are a sixth and seventh. And they gave with excessiveness. Then since this is what he most of all wishes to provide for in the Corinthians' case, namely, the giving deliberately, he dwells especially upon it, saying, "with much intreaty," and "praying us." 'We prayed not them, but they us.' Pray us what? "That the grace and the fellowship in the ministering to the saints." Seest thou how he again exalts the deed, calling it by venerable names. For since they were ambitious of spiritual gifts, he calls it by the name grace that they might eagerly pursue it; and again by that of "fellowship," that they might learn that they receive, not give only. 'This therefore they intreated us,' he says, 'that we would take upon us such a ministry.'

2 Corinthians 8:5 — Homily 16 on 2 Corinthians

"And" this, "not as we hoped." This he says with reference both to the amount and to their afflictions. 'For we could never have hoped,' he says, 'that whilst in so great affliction and poverty, they would even have urged us and so greatly intreated us.' He showed also their carefulness of life in other respects, by saying, "But first they gave their own selves to the Lord, and to us by the will of God." 'For in everything their obedience was beyond our expectations; nor because they showed mercy did they neglect the other virtues,' "but first gave themselves to the Lord." What is, "gave themselves to the Lord?" 'They offered up [themselves]; they showed themselves approved in faith; they displayed much fortitude in their trials, order, goodness, love, in all things both readiness and zeal.' What means, "and to us?" 'They were tractable to the rein, loved, obeyed us; both fulfilling the laws of God and bound unto us by love.' And observe how here also he again shows their earnestness saying, "gave themselves to the Lord." They did not in some things obey God, and in some the world; but in all things Him; and gave themselves wholly unto God. For neither because they showed mercy were they filled up with senseless pride, but displaying much lowlymindedness, much obedience, much reverence, much heavenly wisdom, they so wrought their almsdeeds also. But what is, "by the will of God?" Since he had said, they "gave themselves to us," yet was it not "to us," after the manner of men, but they did this also according to the mind of God.

2 Corinthians 8:6 — Homily 16 on 2 Corinthians

"Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in you this grace also." And what connexion is there here? Much; and closely bearing on what went before. 'For because we saw them vehement,' he says, 'and fervent in all things, in temptations, in alms giving, in their love toward us, in the purity otherwise of their life: in order that ye too might be made their equals, we sent Titus.' Howbeit he did not say this, though he implied it. Behold excessiveness of love. 'For though intreated and desired by them,' he says, 'we were anxious about your state, lest by any means ye should come short of them. Wherefore also we sent Titus, that by this also being stirred up and put in mind, ye might emulate the Macedonians.' For Titus happened to be there when this Epistle was writing. Yet he shows that he had made a beginning in this matter before Paul's exhortation; "that as he had made a beginning before," he says. Wherefore also he bestows great praise on him; for instance, in the beginning [of the Epistle]; "Because I found not Titus my brother, I had no relief for my spirit:" and here all those things which he has said, and this too itself. For this also is no light praise, the having begun before even: for this evinces a warm and fervent spirit. Wherefore also he sent him, infusing amongst them in this also a very great incentive unto giving, the presence of Titus.

2 Corinthians 8:7 — Homily 17 on 2 Corinthians

See again his exhortation accompanied with commendations, greater commendations. And he said not, 'that ye give,' but "that ye abound; in faith," namely, of the gifts, and "in utterance," the word of wisdom, and "knowledge," namely, of the doctrines, and "in all earnestness," to the attaining of all other virtue. "And in your love," that, namely of which I have before spoken, of which I have also made proof. "That ye may abound in this grace also." Seest thou that for this reason it was that he began by those praises, that advancing forward he might draw them on to the same diligence in these things also.

2 Corinthians 8:8 — Homily 17 on 2 Corinthians

See how constantly he humors them, how he avoids offensiveness, and is not violent nor compulsory; or rather what he says hath both these, with the inoffensiveness of that which is uncompelled. For after he had repeatedly exhorted them and had greatly commended the Macedonians, in order that this might not seem to constitute a necessity, he says, "I speak not by way of commandment, but as proving through the earnestness of others, the sincerity also of your love." 'Not as doubting it,' (for that is not what he would here imply,) 'but to make it approved, display it and frame it unto greater strength. For I therefore say these things that I may provoke you to the same forwardness. And I mention their zeal to brighten, to cheer, to stimulate your inclinations.' Then from this he proceeded to another and a greater point. For he lets slip no mode of persuasion, but moves heaven and earth in handling his argument. For he exhorted them both by other men's praises, saying, Ye know "the grace of God which hath been given in the Churches of Macedonia;" and by their own, "therefore that ye abound in everything, in utterance and knowledge." For this hath power to sting man more that he falls short of himself, than that he does so of others.

2 Corinthians 8:9 — Homily 17 on 2 Corinthians

'For have in mind,' says he, 'ponder and consider the grace of God and do not lightly pass it by, but aim at realizing the greatness of it both as to extent and nature, and thou wilt grudge nothing of thine. He emptied Himself of His glory that ye, not through His riches but through His poverty, might be rich. If thou believest not that poverty is productive of riches, have in mind thy Lord and thou wilt doubt no longer. For had He not become poor, thou wouldest not have become rich. For this is the marvel, that poverty hath made riches rich.' And by riches here he meaneth the knowledge of godliness, the cleansing away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposeth to bestow. And all these things accrued to us through His poverty. What poverty? Through His taking flesh on Him and becoming man and suffering what He suffered. And yet he owed not this, but thou dost owe to Him.

2 Corinthians 8:10 — Homily 17 on 2 Corinthians

See how again he is careful to give no offence and softens down what he says, by these two things, by saying, "I give advice," and, "for your profit." 'For, neither do I compel and force you,' says he, 'or demand it from unwilling subjects; nor do I say these things with an eye so much to the receivers benefit as to yours.' Then the instance also which follows is drawn from themselves, and not from others. Who were the first to make a beginning a year ago, not only to do, but also to will. See how he shows both that themselves were willing, and had come to this resolution without persuasion. For since he had borne this witness to the Thessalonians, that "of their own accord with much intreaty," they had prosecuted this giving of alms; he is desirous of showing of these also that this good work is their own. Wherefore he said, "not only to do, but also to will," and not "begun," but "begun before, a year ago." Unto these things therefore I exhort you, whereunto ye beforehand bestirred yourselves with all forwardness.

2 Corinthians 8:11 — Homily 17 on 2 Corinthians

He said not, ye have done it, but, ye have put a completion to it, "That as there was the readiness to will, so also [there may be] the completion also out of your ability." That this good work halt not at readiness but receive also the reward that follows upon deeds.

2 Corinthians 8:12 — Homily 17 on 2 Corinthians

See wisdom unspeakable. In that (having pointed out those who were doing beyond their power, I mean the Thessalonians, and having praised them for this and said, "I bear them record that even beyond their power;") he exhorteth the Corinthians to do only "after" their power, leaving the example to do its own work; for he knew that not so much exhortation, as emulation, inciteth unto imitation of the like; wherefore he saith, "For if the readiness is there, it is acceptable according as a man hath, not according as he hath not." 'Fear not,' he means, 'because I have said these things, for what I said was an encomium upon their munificence, but God requires things after a man's power,' "according as he hath, not according as he hath not." For the word "is acceptable," here implies 'is required.' And he softens it greatly, in confident reliance upon this example, and as winning them more surely by leaving them at liberty.

2 Corinthians 8:13 — Homily 17 on 2 Corinthians

And yet Christ praised the contrary conduct in the widow's case, that she emptied out all of her living and gave out of her want. But because he was discoursing to Corinthians amongst whom he chose to suffer hunger; "for it were good for me rather to die, than that any man should make my glorying void;" he therefore uses a tempered exhortation, praising indeed those who had done beyond their power, but not compelling these to do so; not because he did not desire it, but because they were somewhat weak. For wherefore doth he praise those, because "in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality:" and because they gave "beyond their power?" is it not very evident that it is as inducing these also to this conduct? So that even if he appears to permit a lower standard; he doth so, that by it he may raise them to this.

2 Corinthians 8:14 — Homily 17 on 2 Corinthians

For not only by the words he has before used but by these also, he is desirous of making the commandment light. Nor yet from this consideration alone, but from that of the recompense also, again he maketh it easier; and uttereth higher things than they deserve, saying, "That there may be equality at this time, and their abundance" a supply "for your want." Now what is it that he saith? 'Ye are flourishing in money; they in life and in boldness towards God.' 'Give ye to them, therefore, of the money which ye abound in but they have not; that ye may receive of that boldness wherein they are rich and ye are lacking.' See how he hath covertly prepared for their giving beyond their power and of their want. 'For,' he saith, 'if thou desirest to receive of their abundance, give of thine abundance; but if to win for thyself the whole, thou wilt give of thy want and beyond thy power.' He doth not say this, however, but leaves it to the reasoning of his hearers; and himself meanwhile works out his object and the exhortation that was meet, adding in keeping with what appeared, the words, that "there may be equality at this time." How equality? You and they mutually giving your superabundance, and filling up your wants. And what sort of equality is this, giving spiritual things for carnal? for great is the advantage on that side; how then doth he call it "equality?" either in respect of each abounding and wanting, doth he say that this [equality] takes place; or else in respect of the present life only. And therefore after saying "equality," he added, "at this time." Now this he said, both to subdue the high-mindedness of the rich, and to show that after our departure hence the spiritual possess the greater advantage. For here indeed we all enjoy much equality of honor; but then there will be a wide distinction and a very great superiority, when the just shine brighter than the sun.

2 Corinthians 8:15 — Homily 17 on 2 Corinthians

Now this happened in the case of the manna. For both they that gathered more, and they that gathered less, were found to have the same quantity, God in this way punishing insatiableness. And this he said at once both to alarm them by what then happened, and to persuade them never to desire to have more nor to grieve at having less. And this one may see happening now in things of this life not in the manna only. For if we all fill but one belly, and live the same length of time, and clothe one body; neither will the rich gain aught by his abundance nor the poor lose aught by his poverty.

2 Corinthians 8:16 — Homily 18 on 2 Corinthians

Again he praises Titus. For since he had discoursed of almsgiving, he afterwards discourseth also of those who are to receive the money from them and carry it away. For this was of aid towards this collection, and towards increasing the forwardness of the contributors. For he that feels confidence as to him that ministereth, and suspects not those who are to be receivers, gives with the fuller bountifulness. And that this might be the case then also, hear how he commends those that had come for this purpose, the first of whom was Titus. Wherefore also he saith, "But thanks be to God, Which put (literally, 'gave') the same earnest care into the heart of Titus." What is "the same?" Which he had also in respect to the Thessalonians, or "the same" with me. And mark here wisdom. Showing this to be the work of God, he also gives thanks to Him that gave, so as to incite by this also. 'For if God stirred him up and sent him to you, He asks through Him. Think not therefore that what has happened is of men.' And whence is it manifest that God incited him?

2 Corinthians 8:17 — Homily 18 on 2 Corinthians

Observe how he also represents him as fulfilling his own part, and needing no prompting from others. And having mentioned the grace of God, he doth not leave the whole to be God's; again, that by this also he may win them unto greater love, having said that he was stirred up from himself also. For, "being very earnest, he went forth of his own accord," 'he seized at the thing, he rushed upon the treasure, he considered your service to be his own advantage; and because he loved you exceedingly, he needed not the exhortation I gave; but though he was exhorted by me also, yet it was not by that he was stirred up; but from himself and by the grace of God.'

2 Corinthians 8:18 — Homily 18 on 2 Corinthians

And who is this brother? Some indeed say, Luke, because of the history which he wrote, but some, Barnabas; for he calls the unwritten preaching also Gospel. And for what cause does he not mention their names; whilst he both makes Titus known by name, and praises him for his cooperation in the Gospel, (seeing that he was so useful that by reason of his absence even Paul could do nothing great and noble; for, "because I found not Titus my brother, I had no relief for my spirit,") and for his love towards them, (for, saith he, "his inward affection is more abundant towards you;") and for his zeal in this matter ("for," he saith, "of his own accord he went")? But these he neither equally commends, nor mentions by name? What then is one to say? Perhaps they did not know them; wherefore he does not dwell upon their praises because as yet they had had no experience of them, but only says so much as was sufficient for their commendation unto them (i.e. the Corinthians,) and to their escaping all evil suspicion. However, let us see on what score he eulogizes this man himself also. On what score then does he eulogize? First, praising him from his preaching; that he not only preached, but also as he ought, and with the befitting earnestness. For he said not, 'he preaches and proclaims the Gospel,' but, "whose praise is in the Gospel." And that he may not seem to flatter him, he brings not one or two or three men, but whole Churches to testify to him, saying, "through all the churches." Then he makes him respected also from the judgment of those that had chosen him. And this too is no light matter.

2 Corinthians 8:19 — Homily 18 on 2 Corinthians

Then he makes him respected also from the judgment of those that had chosen him. And this too is no light matter. Therefore after saying, "Whose praise in the Gospel is spread through all the churches," he added, "And not only so." What is, "and not only so?" 'Not only on this account,' he says, 'is respect due to him, that he is approved as a preacher and is praised by all.' "But he was also appointed by the churches along with us." Whence it seems to me, that Barnabas is the person intimated. And he signifies his dignity to be great, for he shows also for what office he was appointed. For he saith, "To travel with us in the matter of this grace which is ministered by us." Seest thou how great are these praises of him? He shone as a preacher of the Gospel and had all the churches testifying to this. He was chosen by us; and unto the same office with Paul, and everywhere was partner with him, both in his trials and in his dangers, for this is implied in the word "travel." But what is, "with this grace which is ministered by us?" So as to proclaim the word, he means, and to preach the Gospel; or to minister also in respect of the money; yea rather, he seems to me to refer to both of these. Then he adds, "To the glory of the same Lord, and to show your readiness." What he means is this: 'We thought good,' he says, 'that he should be chosen with us and be appointed unto this work, so as to become a dispenser and a minister of the sacred money.' Nor was this a little matter. For, "Look ye out," it saith, "from among you seven men of good report;" and he was chosen by the churches, and there was a vote of the whole people taken.

2 Corinthians 8:20 — Homily 18 on 2 Corinthians

What is, "to the glory of the same Lord, and your ready mind?" 'That both God may be glorified and ye may become the readier, they who are to receive this money being of proved character, and no one able to engender any false suspicion against them. Therefore we sought out such persons, and entrusted not the whole to one person only, that he might escape this suspicion also; but we sent both Titus and another with him. Then to interpret this same expression, "to the glory of the Lord and your ready mind:" he added, "Avoiding this, that any man should blame us in the matter of this bounty which is ministered by us." What can this be which is said? A thing worthy of the virtue of Paul; and showing the greatness of his tender care and his condescension. 'For,' he says, 'that none should suspect us, nor have the slightest cavil against us, as though we purloined aught of the money placed in our hands; therefore we send such persons, and not one only, but even two or three.' Seest thou how he clears them of all suspicions? Not on account of the Gospel, nor of their having been chosen merely; but also, from their being persons of proved character, (and for this very reason) having been chosen, that they might not be suspected. And he said not 'that ye should not blame,' but 'that no other person should,' And yet it was on their account that he did this; and he implied as much in saying, "to the glory of the same Lord, and your readiness:" however, he does not wish to wound them; and so expresses himself differently, "Avoiding this." And he is not satisfied with this either, but by what he adds, soothes again, saying, "In the matter of this bounty which is ministered by us," and mingling his severity with praise. For that they might not feel hurt, and say, 'Is he obliged then to eye us stealthily, and are we so miserable as ever to have been suspected of these things?' Providing a correction against this too, he says, 'the money sent by you is of large amount, and this abundance, that is, the large amount of the money, is enough to afford suspicion to the evil-minded had we not offered that security.'

2 Corinthians 8:21 — Homily 18 on 2 Corinthians

For "we take thought for things, honorable not only in the sight of the Lord, but also in the sight of men." What can compare with Paul? For he said not, 'Perdition and woe to him who chooses to suspect anything of the kind: so long as my conscience does not condemn me, I waste not a thought on those who suspect.' Rather, the weaker they were, the more he condescended. For it is meet not to be angry with, but help, him that is sick. And yet from what sin are we so removed as he was from any such suspicion? For not even a demon could have suspected that blessed saint of this unfaithfulness. But still although so far removed from that evil suspicion, he does everything and resorts to every expedient; so as not to leave a shadow even to those who might be desirous in any way of suspecting something wrong; and he avoids not only accusations, but also blame and the slightest censure, even bare suspicion.

2 Corinthians 8:22 — Homily 18 on 2 Corinthians

"And we have sent with them our brother." Behold, again he adds yet another, and him also with an encomium; both his own judgment, and many other witnesses [to him]. "Whom," saith he, "we have many times proved earnest in many things, but now much more earnest." And having praised him from his own good works, he extols him also from his love towards them; and what he said of Titus, that "being very earnest he went forth of his own accord;" this he says of this person also, saying, "but now much more earnest;" laying up beforehand for them the seeds of [the proof of their] love toward the Corinthians.

2 Corinthians 8:23 — Homily 18 on 2 Corinthians

And then, after having showed forth their virtue, he exhorts them also on their behalf, saying, "Whether any inquire about Titus; he is my partner and my fellow-worker to youward." What is, "Whether about Titus?" 'If,' says he, 'it be necessary to say any thing, this I have to say,' "that he is my partner and fellow-worker to youward." For he either means this; or, 'if ye will do anything for Titus, ye will do it unto no ordinary person, for he is "my partner."' And whilst appearing to be praising him, he magnifies them, showing them to be so disposed towards himself as that it were sufficient ground of honor amongst them that any one should appear to be his "partner." But, nevertheless, he was not content with this, but he also added another thing, saying, "fellow-worker to youward." Not merely "fellow-worker," 'but in matters concerning you, in your progress, in your growth, in our friendship, in our zeal for you;' which last would avail most especially to endear him unto them. "Or our brethren:" 'or whether you wish,' he says, 'to hear any thing about the others: they too have great claims to be commended to you. For they also,' he saith, 'are our brethren, and, "The messengers of the Churches,"' that is, sent by the Churches. Then, which is greater than all, "The glory of Christ;" for to Him is referred whatever shall be done to them. 'Whether then ye wish to receive them as brethren, or as Apostles of the Churches, or as acting for the glory of Christ; ye have many motives for good will towards them. For on behalf of Titus, I have to say, that he is both "my partner," and a lover of you; on behalf of these, that they are "brethren," that they are "the messengers of the churches," that they are "the glory of Christ." Seest thou that it is plain from hence also, that they were of such as were unknown to them? For otherwise he would have set them off by those things with which he had also set off Titus, namely, his love towards them. But whereas as yet they were not known to them, 'Receive them,' he says, 'as brethren, as messengers of the churches, as acting for the glory of Christ.'

2 Corinthians 8:24 — Homily 18 on 2 Corinthians

"Wherefore show ye unto them, to the person of the churches, the proof of your love, and of our glorying on your behalf." 'Now show,' he saith, 'how ye love us; and how we do not lightly nor vainly boast in you: and this ye will show, if ye show forth love towards them.' Then he also makes his words more solemn, by saying, "unto the person of the churches." He means, to the glory, the honor, of the churches. 'For if ye honor them, ye have honored the churches that sent them. For the honor passeth not to them alone, but also to those that sent them forth, who ordained them, and more than these, unto the glory of God.' For when we honor those that minister to Him, the kind reception passeth unto Him, unto the common body of the churches. Now this too is no light thing, for great is the potency of that assembly.

2 Corinthians 9:1 — Homily 19 on 2 Corinthians

Though he had said so much about it, he says here, "It is superfluous for me to write to you." And his wisdom is shown not only in this, that though he had said so much about it, he saith, "it is superfluous for me to write to you," but in that be yet again speaketh of it. For what he said indeed a little above, he said concerning those who received the money, to ensure them the enjoyment of great honor: but what he said before that, (his account of the Macedonians, that "their deep poverty abounded unto the riches of their liberality," and all the rest,) was concerning loving-kindness and alms-giving. But nevertheless even though he had said so much before and was going to speak again, he says, "it is superfluous for me to write to you." And this he does the rather to win them to himself. For a man who has so high a reputation as not to stand in need even of advice, is ashamed to appear inferior to, and come short of, that opinion of him.

2 Corinthians 9:2 — Homily 19 on 2 Corinthians

"For I know your readiness of which I glory on your behalf to them of Macedonia." Now it was a great thing that he even knew it himself, but much greater, that he also published it to others: for the force it has is greater: for they would not like to be so widely disgraced. Seest thou his wisdom of purpose? He exhorted them by others' example, the Macedonians, for, he says, "I make known to you the grace of God which hath been given in the Churches of Macedonia." He exhorted them by their own, for he saith, "who were the first to make a beginning a year ago not only to do, but also to will." He exhorted them by the Lord's, for "ye know" he saith, "the grace of our Lord, that though He was rich, yet for our sakes He became poor." Again he retreats upon that strong main point, the conduct of others. For mankind is emulous. And truly the example of the Lord ought to have had most power to draw them over: and next to it, the consideration of the recompense: but because they were somewhat weak, this draws them most. For nothing does so much as emulation. But observe how he introduces it in a somewhat novel way. For He did not say, 'Imitate them;' but what? "And your zeal has stirred up very many." What sayest thou? A little before thou saidst, they did it "of their own accord, beseeching us with much entreaty," how then now, "your zeal?" 'Yes,' he saith, 'we did not advise we did not exhort, but we only praised you, we only boasted of you, and this was enough to incite them.' Seest thou how he rouses them each by the other, these by those, and those by these, and, along with the emulation, has intermingled also a very high encomium. Then, that he may not elate them, he follows it up in a tempered tone, saying, "Your zeal hath stirred up very many." Now consider what a thing it is that those who have been the occasion to others of this munificence, should be themselves behind hand in this contribution. Therefore he did not say, 'Imitate them,' for it would not have kindled so great an emulation, but how? 'They have imitated you; see then that ye the teachers appear not inferior to your disciples.'

2 Corinthians 9:3 — Homily 19 on 2 Corinthians

"For this cause have I sent the brethren that our glorying on your behalf may not be made void." Seest thou that he is in anxiety and terror, lest he should seem to have said what he said only for exhortation's sake? 'But because so it is,' saith he, "I have sent the brethren;" 'so earnest am I on your behalf,' "that our glorying may not be made void." And he appears to make himself of the Corinthians' party throughout, although caring for all alike. What he says is this; 'I am very proud of you, I glory before all, I boasted even unto them, so that if ye be found wanting, I am partner in the shame.' And this indeed he says under limitation, for he added, "In this respect," not, in all points; "That even as I said, ye may be prepared." 'For I did not say, 'they are purposing,' but 'all is ready; and nothing is now wanting on their part. This then,' he says, 'I wish to be shown by your deeds.'

2 Corinthians 9:4 — Homily 19 on 2 Corinthians

"Lest by any means if there come with me any from Macedonia, we, (that we say not ye,) should be put to shame in this confidence." The shame is greater when the spectators he has arrayed against them are many, even those same persons who had heard his boasting. And he did not say, 'for I am bringing with me Macedonians;' 'for there are Macedonians coming with me;' lest he should seem to do it on purpose; but how said he? "Lest by any means, if there come with me any from Macedonia?" 'For this may happen,' he says, 'it is matter of possibility.' For thus he also made what he said unsuspected, but had he expressed himself in that other way, he would have even made them the more contentious. See how he leads them on, not from spiritual motives only, but from human ones as well. 'For,' says he, 'though you make no great account of me, and reckon confidently on my excusing you, yet think of them of Macedonia,' "lest by any means, if they come and find you;" and he did not say 'unwillingly,' but "unprepared," not having got all completed. But if this be a disgrace, not to contribute quickly; consider how great it were to contribute either not at all, or less than behoved. Then he lays down what would thereupon follow, in terms at once gentle and pungent, thus saying, "We, (that we say not ye,) should be put to shame." And he tempers it again, saying, "in this confidence" not as making them more listless, but as showing that they who were approved in all other respects, ought in this one also to have great fearlessness.

2 Corinthians 9:5 — Homily 19 on 2 Corinthians

"I thought it necessary therefore to entreat the brethren, that they would make up beforehand this your bounty, that the same might be ready, as a matter of bounty and not of extortion." Again, he resumed the subject in a different manner: and that he may not seem to be saying these things without object, he asserts that the sole reason for this journey was, that they might not be put to shame. Seest thou how his words, "It is superfluous for me to write," were the beginning of advising? You see, at least, how many things he discourses concerning this ministering. And along with this, one may further remark that, (lest he should seem to contradict himself as having said, "It is superfluous," yet discoursing at length about it,) he passed on unto discourse of quickness and largeness and forwardness in contributing, by this means securing that point also. For these three things he requires. He begins first with that which is pleasantest and lighter; namely, the 'not of necessity,' for, it is "bounty" he says. Observe how in the form of his exhortation he represents at once the fruit as springing up, and the givers as filled with blessing. And by the term employed he won them over, for no one gives a blessing with pain. Yet neither was he content with this; but added, "not as of extortion." 'Think not,' he says, 'that we take it as extortioners, but that we may be the cause of a blessing unto you.' For extortion belongs to the unwilling, so that whoso giveth alms unwillingly giveth of extortion.

2 Corinthians 9:6 — HOMILIES ON GENESIS 34.8

Accordingly, let us not simply have the recipient in view in showing generosity in almsgiving, but consider who it is who takes as his the kindnesses shown to the poor person and who promises recompense for favors done; and thus let us direct our attention to him while showing all zeal in making offerings with complete enthusiasm, and let us sow generously in season so that we may also reap generously. Scripture says, remember, "he who sows sparingly shall also reap sparingly." Let us consequently sow these good seeds generously so that in due season we may reap generously. Now, after all, is the time for sowing, which I beseech you not to ignore, so that on the day of harvesting we may gather the returns of what was sown here and be regaled with loving kindness from the Lord.

2 Corinthians 9:6 — Homily 19 on 2 Corinthians

"He that soweth sparingly, shall reap also sparingly; and he that soweth bountifully shall reap also bountifully." And he did not say niggardly, but a milder expression, employing the the name of the sparing. And he called the thing sowing; that thou mightest at once look unto the recompense, and having in mind the harvest, mightest feel that thou receivest more than thou givest. Wherefore he did not say, 'He that giveth,' but "He that soweth:" and he said not 'ye, if ye sow,' but made what he said general. Neither did he say, 'largely,' but "bountifully," which is far greater than this. And again, he betakes himself to that former point of gladness.

2 Corinthians 9:7 — Homily 19 on 2 Corinthians

"Let each man do according as he hath purposed in his heart." For a man when left to himself, does a thing more readily than when compelled. Wherefore also he dwells upon this: for having said, "according as he is disposed," he added, "Not grudgingly, nor of necessity." And neither was he content with this, but he adds a testimony from Scripture also, saying, "For God loveth a cheerful giver." Seest thou how frequently he lays this down? "I speak not by commandment:" and, "Herein I give my advice:" and, "as a matter of bounty, and not as of extortion," and again, "not grudgingly, nor of necessity; for God loveth a cheerful giver." In this passage I am of opinion that a large giver is intended; the Apostle however has taken it as giving with readiness. For because the example of the Macedonians and all those other things were enough to produce sumptuousness, he does not say many things on that head, but upon giving without reluctance. For if it is a work of virtue, and yet all that is done of necessity is shorn of its reward, with reason also he labors at this point.

2 Corinthians 9:7 — HOMILY 10.4.16: A SERMON ON ALMSGIVING

Paul's purpose was not only for money to be contributed to the poor but for it to be contributed with great eagerness. Likewise, God appointed almsgiving not only for the nourishment of the needy but also for the benefit of the providers, and much more so for the latter than for the former. For if he considered only the interest of the poor, he would have commanded solely that the money be given, and he would not have asked for the eagerness of the providers. But now you see the apostle in every way ordering by will first and above all for the givers to be joyful: the suppliers to furnish in a cheerful manner. And at one time he says, "Everyone must do as he has chosen in his heart, neither out of grief nor necessity, for God loves a cheerful giver," not simply a giver but the one who does this with pleasure.

2 Corinthians 9:8 — Homily 19 on 2 Corinthians

"And may God, that is able, fulfill all grace towards you." By this prayer he takes out the way a thought which lay in wait against this liberality and which is now also an hinderance to many. For many persons are afraid to give alms, saying, 'Lest perchance I become poor,' 'lest perchance I need aid from others.' To do away with this fear then, he adds this prayer, saying, May "He make all grace abound towards you." Not merely fulfil, but "make it abound." And what is "make grace abound?" 'Fill you,' he means, 'with so great things, that ye may be able to abound in this liberality.' "That ye, having always all sufficiency in every thing, may abound to every good work." Observe, even in this his prayer, his great philosophy. He prays not for riches nor for abundance, but for all sufficiency. Nor is this all that is admirable in him; but that as he prayed not for superfluity, so he doth not press sore on them nor compel them to give of their want, condescending to their weakness; but asks for a "sufficiency," and shows at the same time that they ought not to abuse the gifts received from God. "That ye may abound," he saith, "to every good work." 'It is therefore,' saith he, 'I ask for this, that ye may bestow on others also.' Yet he did not say, 'bestow,' but 'abound.' For in carnal things he asks for a sufficiency for them, but in spiritual things for abundance even; not in almsgiving only, but in all other things also, "unto every good work."

2 Corinthians 9:9 — Homily 19 on 2 Corinthians

Then he brings forward unto them the prophet for a counsellor, having sought out a testimony inviting them to bountifulness, and says, "As it is written, He hath scattered abroad, he hath given to the poor; His righteousness abideth for ever." This is the import of "abound;" for the words, "he hath dispersed abroad," signify nothing else but the giving plentifully. For if the things themselves abide not, yet their results abide. For this is the thing to be admired, that when they are kept they are lost; but when dispersed abroad they abide, yea, abide for ever. Now by "righteousness," here, he means love towards men. For this maketh righteous, consuming sins like a fire when it is plentifully poured out.

2 Corinthians 9:10 — Homily 20 on 2 Corinthians

Herein one may particularly admire the wisdom of Paul, that after having exhorted from spiritual considerations and from temporal, in respect of the recompense also he again does the very same, making the returns he mentions of either kind. This, (for instance,) "He hath scattered abroad, he hath given to the poor, his righteousness abideth for ever," belongs to a spiritual return; that again, "multiply your seed for sowing," to a temporal recompense. Still, however, he rests not here, but even again passes back to what is spiritual, placing the two continually side by side; for "increase the fruits of your righteousness," is spiritual. This he does, and gives variety by it to his discourse, tearing up by the roots those their unmanly and faint-hearted reasonings, and using many arguments to dissipate their fear of poverty, as also the example which he now brings. For if even to those that sow the earth God gives, if to those that feed the body He grants abundance; much more will He to those who till the soil of heaven, to those who take care for the soul; for these things He willeth should yet more enjoy His providing care. However, he does not state this in the way of inference nor in the manner I have done, but in the form of a prayer; thus at once making the reference plain, and the rather leading them on to hope, not only from what [commonly] takes place, but also from his own prayer: for, 'May He minister,' saith he, 'and multiply your seed for sowing, and increase the fruits of your righteousness.' Here also again he hints, in an unsuspicious way, at largeness [in giving], for the words, "multiply and increase," are by way of indicating this; and at the same time he allows them to seek for nothing more than necessaries, saying, "bread for food." For this also is particularly worthy of admiration in him, (and it is a point he successfully established even before,) namely, that in things which be necessary, he allows them to seek for nothing more than need requires; but in spiritual things counsels them to get for themselves a large superabundance. Wherefore he said above also, "that having a sufficiency ye may abound to every good work:" and here, "He that ministereth bread for food, multiply your seed for sowing;" that is to say, the spiritual [seed]. For he asks not almsgiving merely, but with largeness. Wherefore also he continually calls it "seed." For like as the corn cast into the ground showeth luxuriant crops, so also many are the handfuls almsgiving produceth of righteousness, and unspeakable the fruits it showeth.

2 Corinthians 9:11 — Homily 20 on 2 Corinthians

"That being enriched in every thing to all liberality, which worketh through us thanksgiving to God." Not that ye may consume it upon things not fitting, but upon such as bring much thanksgiving to God. For God made us to have the disposal of great things, and reserving to Himself that which is less yielded to us that which is greater. For corporeal nourishment is at His sole disposal, but mental He permitted to us; for we have it at our own disposal whether the crops we have to show be luxuriant. For no need is here of rains and of variety of seasons, but of the will only, and they run up to heaven itself. And largeness in giving is what he here calls liberality. "Which worketh through us thanksgiving to God." For neither is that which is done almsgiving merely, but also the ground of much thanksgiving: yea rather, not of thanksgiving only, but of many other things besides. And these as he goes on he mentions, that by showing it to be the cause of many good works, he may make them thereby the forwarder.

2 Corinthians 9:12-13 — Homily 20 on 2 Corinthians

What he says is this; 'in the first place ye not only supply the wants of the saints, but ye are abundant even;' that is, 'ye furnish them with even more than they need: next, through them ye send up thanksgiving to God, for they glorify Him for the obedience of your confession.' For that he may not represent them as giving thanks on this account solely, (I mean, because they received somewhat,) see how high-minded he makes them, exactly as he himself says to the Philippians, "Not that I desire a gift." (Philippians chapter 4, verse 17) 'To them too I bear record of the same thing. For they rejoice indeed that ye supply their wants and alleviate their poverty; but far more, in that ye are so subjected to the Gospel; whereof this is an evidence, your contributing so largely.' For this the Gospel enjoins. "And for the liberality of your contribution unto them and unto all." 'And on this account,' he says, 'they glorify God that ye are so liberal, not unto them only, but also unto all.' And this again is made a praise unto them that they gave thanks even for that which is bestowed upon others. 'For,' saith he, 'they do honor, not to their own concerns only, but also to those of others, and this although they are in the extremest poverty; which is an evidence of their great virtue. For nothing is so full of envy as the whole race of such as are in poverty. But they are pure from this passion; being so far from feeling pained because of the things ye impart to others, that they even rejoice over it no less than over the things themselves receive.'

2 Corinthians 9:14 — Homily 20 on 2 Corinthians

"While they themselves also with supplication." 'For in respect of these things,' saith he, 'they give thanks to God, but in respect of your love and your coming together, they beseech Him that they may be counted worthy to see you. For they long after this, not for the money's sake, but that they may be witnesses of the grace that hath been bestowed upon you.' Seest thou Paul's wisdom, how after having exalted them, he ascribed the whole to God by calling the thing "grace?" For seeing he had spoken great things of them, in that he called them ministers and exalted them unto a great height, (since they offered service whilst he himself did but administer,) and termed them 'proved,' he shows that God was the Author of all these things.

2 Corinthians 9:15 — Homily 20 on 2 Corinthians

And he himself again, along with them, sends up thanksgiving, saying, "Thanks be to God for His unspeakable gift." And here he calls "gift," even those so many good things which are wrought by almsgiving, both to them that receive and them that give; or else, those unspeakable good things which through His advent He gave unto the whole world with great munificence, which one may suspect to be the most probable. For that he may at once both sober, and make them more liberal, he puts them in mind of the benefits they had received from God. For this avails very greatly in inciting unto all virtue; and therefore he concluded his discourse with it. But if His Gift be unspeakable, what can match their frenzy who raise curious questions as to His Essence? But not only is His Gift unspeakable, but that "peace" also "passeth all understanding," (Philippians chapter 4, verse 7) whereby He reconciled the things which are above with those which are below.

2 Corinthians 10:1-2 — Homily 21 on 2 Corinthians

"Now I Paul myself." Great emphasis, great weight is here. So he says elsewhere, "Behold I Paul say unto you;" and again, "As Paul the aged;" and again in another place, "Who lath been a succorer of many, and of me." So also here, "Now I Paul myself." This even is a great thing, that himself beseecheth; but that other is greater which he added, saying, "by the meekness and gentleness of Christ." For with the wish of greatly shaming them, he puts forward that "meekness and gentleness," making his entreaty in this way more forcible; as if he had said, 'Reverence the gentleness of Christ by which I beseech you.' And this he said, at the same time also showing that although they should lay ever so strong a necessity upon him, he himself is more inclined to this: it is from being meek, not from want of power, that he does not proceed against them: for Christ also did in like manner.

2 Corinthians 10:3 — Homily 21 on 2 Corinthians

"For though we walk in the flesh, we do not war according to the flesh." Here he goes on to alarm them also by the figure he uses, 'for,' says he, 'we are indeed encompassed with flesh; I own it, but we do not live by the flesh;' or rather, he said not even this, but for the present reserves it, for it belongs to the encomium on his life: but first discourseth of the Preaching, and shows that it is not of man, nor needeth aid from beneath. Wherefore he said not, 'we do not live according to the flesh,' but, "we do not war according to the flesh," that is, 'we have undertaken a war and a combat; but we do not war with carnal weapons, nor by help of any human succors.'

2 Corinthians 10:4 — Homily 21 on 2 Corinthians

"For our weapons are not of the flesh." For what sort of weapons are of the flesh? Wealth, glory, power, fluency, cleverness, circumventions, flatteries, hypocrisies, whatsoever else is similar to these. But ours are not of this sort: but of what kind are they? "Mighty before God." And he said not, 'we are not carnal,' but, "our weapons." For as I said, for the present he discourseth of the Preaching, and refers the whole power to God. And he says not, 'spiritual,' although this was the fitting opposite to "carnal," but "mighty," in this implying the other also, and showing that their weapons are weak and powerless. And mark the absence of pride in him; for he said not, 'we are mighty,' but, "our weapons are mighty before God." 'We did not make them such, but God Himself.' For because they were scourged, were persecuted, and suffered wrongs incurable without number, which things were proofs of weakness: to show the strength of God he says, "but they are mighty before God." For this especially shows His strength, that by these things He gains the victory. So that even though we are encompassed with them, yet it is He that warreth and worketh by them. Then he goes through a long eulogium upon them, saying, "To the casting down of strong holds." And lest when hearing of strong holds thou shouldest think of aught material...

2 Corinthians 10:5 — Homily 21 on 2 Corinthians

"Casting down imaginations." First giving emphasis by the figure, and then by this additional expression declaring the spiritual character of the warfare. For these strongholds besiege souls, not bodies. Whence they are stronger than the others, and therefore also the weapons they require are mightier. But by strongholds he means the Grecian pride, and the strength of their sophisms and their syllogisms. But nevertheless, 'these weapons,' he says, 'confounded every thing that stood up against them; for they cast down imaginations, And every high thing that is exalted against the knowledge of God.' He persisted in the metaphor that he might make the emphasis greater. 'For though there should be strongholds,' he saith, 'though fortifications, though any other thing soever, they yield and give way before these weapons.'

2 Corinthians 10:6 — Homily 21 on 2 Corinthians

"And being in readiness to avenge all disobedience, when your obedience shall be fulfilled." Here he alarmed these also, not those alone: 'for,' says he, 'we were waiting for you, that when by our exhortations and threatenings we have reformed you, and purged and separated you from their fellowship; then, when those only are left who are incurably diseased, we may visit with punishment, after we see that you have really separated from them. For even now indeed ye obey, but not perfectly. 'And yet if thou hadst done it now,' saith one, 'thou wouldest have wrought greater gain.' 'By no means, for if I had done it now, I should have involved you also in the punishment. Howbeit it behoved to punish them, indeed, but to spare you. Yet if I spared, I should have seemed to do it out of favor: now this I do not desire, but first to amend you, and then to proceed against them.' What can be tenderer than the heart of the Apostle? who because he saw his own mixed up with aliens, desires indeed to inflict the blow, but forbears, and restrains his indignation until these shall have withdrawn, that he may smite these alone; yea rather, not these even. For he therefore threatens this, and says he is desirous to separate unto punishment them alone, that they also being amended by the fear may change, and he let loose his anger against no one.

2 Corinthians 10:7 — Homily 22 on 2 Corinthians

"Ye look at the things that are before your face." Behold here also prudence. For having rebuked those that deceived them, he confined not his remarks to them, but he leaps away from them to these too; and he does so constantly. For, in truth, he scourgeth not those only that lead astray, but the deceived also. For had he let even them go without calling them to an account, they would not so easily have been reformed by what was said to the others; but would have been greatly elated even, as not being amenable to accusations. Therefore he scourgeth them also. And this is not all that is to be admired in him, but this farther, that he rebukes either party in a manner suitable to each. Hear at least what he says to these, "Ye look at the things that are before your face." The accusation is no light one; but a mark of men exceedingly easy to be deceived. Now what he says is this, 'ye test by what appear, by things carnal, by things bodily.' What is meant by 'what appear?' If one is rich, if one is puffed up, if one is surrounded by many flatterers, if one says great things of himself, if one is vain-glorious, if one makes a pretence of virtue without having virtue, for this is the meaning of, "ye look at the things that are before your face." "If any man trust in himself that he is Christ's, let him consider this again with himself, that even as he is Christ's, even so also are we." For he does not wish to be vehement at the beginning, but he increases and draws to a head by little and little. But observe here how much harshness and covert meaning there is. He shows this by using the words "with himself." For he saith, 'Let him not wait to learn this from us; that is, by our rebuke of himself,' but "let him consider this with himself, that even as he is Christ's, so also are we;" not that he was Christ's in such manner as the other was, but, "that even as he is Christ's, so also am I Christ's. Thus far the community holds good: for it is not surely the case that he indeed is Christ's, but I some other's. Then having laid down this equality between them, he goes on to add wherein he exceeded.

2 Corinthians 10:8 — Homily 22 on 2 Corinthians

"For though I should glory somewhat abundantly concerning our authority which the Lord gave for building you up, and not for casting you down, I shall not be put to shame." For since he was going to say somewhat great, observe how he softens it. For nothing doth so offend the majority of hearers as for any one to praise himself. Wherefore to cut at the root of this offensiveness, he says, "For though I should glory somewhat abundantly." And he did not say, 'if any man trust that he is Christ's let him think that he is far short of us. For I possess much authority from Him, so as to punish and to kill whomsoever I choose;' but what? "For though I should glory even somewhat abundantly." And yet he possessed more than can be told, but nevertheless he lowers it in his way of speaking. And he said not, 'I glory,' but, "if I should glory," if I should choose to do so: at once both showing modesty, and declaring his superiority. If therefore he says, "I should glory concerning the authority which the Lord gave me." Again, he ascribes the whole to Him, and makes the gift common. "For building up, and not for casting down." Seest thou how again he allays the envy his praises might give rise to, and draws the hearer over to himself by mentioning the use for which he received it? Then why doth he say, "Casting down imaginations?" Because this is itself an especial form of building up, the removing of hindrances, and detecting the unsound, and laying the true together in the building. For this end therefore we received it, that we might build up. But if any should spar and battle with us, and be incurable, we will use that other power also, destroying and overthrowing him. Wherefore also he says, "I shall not be put to shame," that is, I shall not be proved a liar or a boaster.

2 Corinthians 10:9-11 — Homily 22 on 2 Corinthians

"But that I may not seem as if I would terrify you: for his letters, say they, are weighty and strong: but his bodily presence is weak, and his speech of no account. Let such a one reckon this, that what we are in word by letters when we are absent, such are we also in deed when we are present." What he says is this: 'I could boast indeed, but that they may not say the same things again, to wit, that I boast in my letters, and am contemptible when present, I will say nothing great.' And yet afterwards he did say something great, but not about this power by which he was formidable, but about revelations and at greater lengths about trials. 'Therefore, that I may not seem to be terrifying you, "let such an one reckon this, that what we are by letters when we are absent, such are we also in deed when we are present."' For since they said, 'he writes great things of himself, but when he is present he is worthy of no consideration,' therefore he says these things, and those again in a moderated form. For he did not say, 'as we write great things, so when we are present we also do great things,' but in more subdued phrase. For when he addressed himself to the others indeed, he stated it with vehemency, saying, "I beseech you that I may not when present show courage with the confidence wherewith I think to be bold against some:" but when to these, he is more subdued. And therefore he says, 'what we are when present, such too when absent, that is, lowly, modest, no where boasting. And it is plain from what follows.

2 Corinthians 10:12 — Homily 22 on 2 Corinthians

"For we are not bold to number, or compare ourselves with some that commend themselves." Here he both shows that those false Apostles are boasters and say great things of themselves: and ridicules them as commending themselves. 'But we do no such thing: but even if we shall do any thing great, we refer all unto God, and compare ourselves with one another.' Wherefore also he added, "But they themselves measuring themselves by themselves and comparing themselves among themselves are without understanding." Now what he says is this: 'we do not compare ourselves with them, but with one another.' For further on he says, "in nothing am I behind the very chiefest Apostles;" (Chap. xii. 11) and in the former Epistle, "I labored more abundantly than they all;" (1 Corinthians chapter 15, verse 10) and again, "Truly the signs of an Apostle were wrought among you in all patience." (Chap. xii. 12.) 'So that we compare ourselves with ourselves, not with those that have nothing: for such arrogance cometh of folly.' Either then he says this with reference to himself, or with reference to them, that 'we dare not compare ourselves with those who contend with one another and boast great things and do not understand:' that is, do not perceive how ridiculous they are in being thus arrogant, and in exalting themselves amongst one another.

2 Corinthians 10:13 — Homily 22 on 2 Corinthians

"But we will not glory beyond our measure:" as they do. For it is probable that in their boasting they said, 'we have converted the world, we have reached unto the ends of the earth,' and vented many other such like big words. 'But not so we,' he says, "But according to the measure of the province which God apportioned to us as a measure, to reach even unto you." So that his humility is evident on either hand, both in that he boasted nothing more than he had wrought, and that he refers even this itself to God. For, "according to the measure of the province," saith he, "which God apportioned to us, a measure to reach even unto you." Just as if portioning out a vine to husbandmen, even so He meted out unto us. As far then as we have been counted worthy to attain to, so far we boast.

2 Corinthians 10:14 — Homily 22 on 2 Corinthians

"For we stretch not ourselves overmuch, as though we reached not unto you: for we came even as far as unto you in preaching the Gospel of Christ." Not simply 'we came,' but, 'we announced, we preached, we persuaded, we succeeded.' For it is probable that they having merely come to the disciples of the Apostles, ascribed the whole to themselves, from their bare presence among them. 'But not so we: nor can any one say that we were not able to come as far as to you, and that we stretched our boasting as far as to you in words only; for we also preached the word to you.'

2 Corinthians 10:15-16 — Homily 22 on 2 Corinthians

"Not glorying beyond" our "measure," that is, "in other men's labors, but having hope that as your faith groweth, we shall be magnified in you according to our province unto further abundance, so as to preach the Gospel even unto the parts beyond you, and not to glory in another's province in regard of things ready to our hand." He sets forth a large accusation of them on these grounds, both that they boasted of things without their measure, and of other men's labors; and that whilst the whole of the toil was the Apostles', they plumed themselves upon their labors. 'But we,' says he, 'showed these things in our deeds. We will not imitate those men therefore, but will say such things where our deeds bear us witness. And why,' saith he, 'do I say, you?' "for I have hope that as your faith groweth;" for he doth not assert absolutely, preserving his own character, but, 'I hope,' he says, 'if you make progress, that our province will be extended even farther, "to preach the Gospel in the regions beyond." For we shall advance farther yet,' he says, 'so as to preach and labor, not so as to boast in words of what other men have labored.' And well did he call it "province and measure," as though he had come into possession of the world, and a rich inheritance; and showing that the whole was wholly God's. 'Having then such works,' he says, 'and expecting greater, we do not boast as they do who have nothing, nor do we ascribe any part to ourselves, but the whole to God.'

2 Corinthians 10:17 — Homily 22 on 2 Corinthians

"He that glorieth, let him glory in the Lord." This also, he saith, accrueth to us from God.

2 Corinthians 10:18 — Homily 22 on 2 Corinthians

"For not he that commendeth himself is approved, but whom the Lord commendeth." He did not say, we are so, "but whom the Lord commendeth." Seest thou how modestly he speaks? But if as he proceeds he stirreth up loftier words, wonder not, for this also cometh of Paul's prudence. For if he had gone on in every part to speak lowly words, he would not have hit these men so effectually, nor have extricated the disciples from their error. For it is possible both by modesty ill-timed to do harm, and by saying something admirable of one's self at a proper time to do good. As therefore he also did. For there was no little danger in the disciples being persuaded into any mean opinion of Paul. Not that Paul sought the glory that cometh of men. For had he sought this, he would not have kept silence so long on those great and marvellous matters of "fourteen years ago;" (Chap. xii. 20) nor would he, when necessity was laid upon him, have so shrunk back and hesitated to speak of them; very evidently he would not even then have spoken, had he not been compelled. Certainly then it was not from a desire after the glory which cometh from men that he said these things, but out of tender care for the disciples. For since they cast reproaches at him as a braggart, and as boastful in words but able to show nothing in deeds, he is compelled subsequently to come to those revelations. Although he had it in his power to convince them by his deeds, at the time when he said these things: yet he still persists, nevertheless, in using menaces in words. For he was most especially free from vain-glory; and this his whole life proves, both before and after this.

2 Corinthians 11:1 — Homily 23 on 2 Corinthians

Being about to enter upon his own praises he uses much previous correction. And he does this not once or twice, although the necessity of the subject, and what he had often said, were sufficient excuse for him. For he that remembereth sins which God remembered not, and who therefore saith that he was unworthy of the very name of the Apostles, even by the most insensate is seen clearly not to be saying what he is now going to say, for the sake of glory. For if one must say something startling, even this would be especially injurious to his glory, his speaking something about himself; and to the more part it is offensive. But nevertheless he regarded not timidly any of these things, but he looked to one thing, the salvation of his hearers. But still in order that he might not cause harm to the unthinking by this, by saying, I mean, great things of himself, he employs out of abundant caution these many preparatory correctives, and says, "Would that ye could bear with me," whilst I play the fool in some little things, yea, rather, "ye do indeed bear with me." Beholdest thou wisdom? For when he says, "would that," it is as putting it at their disposal: but when he even asserts [that they do], it is as confiding greatly in their affection, and as declaring that he both loves and is loved. Yea, rather, not from bare love merely, but from a sort of warm and insane passion he says that they ought to bear with him even when he plays the fool.

2 Corinthians 11:2 — Homily 23 on 2 Corinthians

And therefore he added, "For I am jealous over you with a godly jealousy." He did not say, "for I love you," but uses a term far more vehement than this. For those souls are jealous which burn ardently for those they love, and jealousy can in no other way be begotten than out of a vehement affection. Then that they may not think, that it is for the sake of power, or honor, or wealth, or any other such like thing, that he desires their affection, he added, "with a jealousy of God." For God also is said to be jealous, not that any should suppose passion, (for the Godhead is impassible,) but that all may know that He doeth all things from no other regard than their sakes over whom He is jealous; not that Himself may gain aught, but that He may save them. Among men indeed jealousy ariseth not from this cause, but for the sake of their own repose; not because the beloved ones sustain outrage, but lest these who love them should be wounded, and be outshone in the good graces, and stand lower in the affections, of the beloved. But here it is not so. "For I care not," he says, "for this, lest I should stand lower in your esteem; but lest I should see you corrupted. For such is God's jealousy; and such is mine also, intense at once and pure." Then there is also this necessary reason; "For I espoused you to one husband, as a pure virgin." "Therefore I am jealous, not for myself, but for him to whom I have espoused you." For the present time is the time of espousal, but the time of the nuptials is another; when they sing, "the Bridegroom hath risen up." Oh what things unheard of! In the world they are virgins before the marriage, but after the marriage no longer. But here it is not so: but even though they be not virgins before this marriage, after the marriage they become virgins. So the whole Church is a virgin. For addressing himself even to all, both husbands and wives, he speaks thus. But let us see what he brought and espoused us with, what kind of nuptial gifts. Not gold, not silver, but the kingdom of heaven. Wherefore also he said, "We are ambassadors on behalf of Christ," and beseeches them, when he was about to receive the Bride.

2 Corinthians 11:3 — Homily 23 on 2 Corinthians

"But I fear lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is toward Christ." "For although the destruction be yours [alone], yet is the sorrow mine as well." And consider his wisdom. For he does not assert, although they were corrupted; and so he showed when he said, "When your obedience is fulfilled," and "I shall bewail many which have sinned already;" but still he does not leave them to get shameless. And therefore he says, "lest at any time." For this neither condemns nor is silent; for neither course were safe, whether to speak out plainly or to conceal perpetually. Therefore he employs this middle form, saying, "lest at any time." For this is the language neither of one that entirely distrusts, nor entirely relies on them, but of one who stands between these two. In this way then he palliated, but by his mention of that history threw them into an indescribable terror, and cuts them off from all forgiveness. For even although the serpent was malignant, and she senseless, yet did none of these things snatch the woman from punishment. "Beware then," he says, "lest such be your fate, and there be naught to screen you. For he too promising greater things, so deceived." Whence it is plain that these too, by boasting and puffing themselves up, deceived. And he does not say, "Lest by any means as Adam was deceived:" but shows that those men are but women who are thus abused, for it is the part of woman to be deceived. And he did not say, "so ye also should be deceived:" but keeping up the metaphor, he says, "so your minds should be corrupted from the simplicity that is toward Christ." "From the simplicity, I say, not from wickedness; neither out of wickedness [is it], nor out of your not believing, but out of simplicity." But, nevertheless, not even under such circumstances are the deceived entitled to forgiveness, as Eve showed. But if this does not entitle to forgiveness, much more will it not do so, when through vain-glory any is so.

2 Corinthians 11:4 — Homily 23 on 2 Corinthians

"For if he that cometh preacheth another Jesus whom we did not preach:" showing hereby that their deceivers were not Corinthians, but persons from some other quarter previously corrupted: wherefore he saith, "he that cometh." "If ye receive a different Spirit, if a different Gospel which ye did not accept, ye do well to bear" with him. What sayest thou? Thou that saidst to the Galatians, "If any preach another Gospel to you than that ye have received, let him be anathema;" dost thou now say, "ye do well to bear" with him? And yet on this account it were meet not to bear with, but to recoil, from them; but if they say the same things, it is meet to bear with them. How then dost thou say, "because they say the same things, it is not meet to bear with them?" for he says, "if they said other things, it were meet to bear with them." Let us then give good heed, for the danger is great, and the precipice deep, if men run past this carelessly; and what is here said giveth an entrance to all the heresies. What then is the sense of these words? Those persons so boasted as if the Apostles taught incompletely, and they were introducing somewhat more than they. For it is probable that with much idle talk, they were bringing in senseless rubbish so as to overlay these doctrines. And therefore he made mention of the serpent and of Eve who was thus deceived by the expectation of acquiring more. And alluding to this in the former Epistle also, he said, "Now ye are become rich, ye have reigned as kings without us;" and again, "we are fools for Christ's sake, but ye are wise in Christ." Since then it was probable that using the wisdom which is without, they talked much idly, what he says is this: that "if these persons said any thing more, and preached a different Christ who ought to have been preached, but we omitted it, ye do well to bear with them." For on this account he added, "whom we did not preach." "But if the chief points of the faith are the same, what have ye the more of them? for whatsoever things they may say, they will say nothing more than what we have said." And observe with what precision he states the case. For he did not say, "if he that cometh saith any thing more;" for they did say something more, haranguing with more authority and with much beauty of language; wherefore he did not say this, but what? [If] "he that cometh preacheth another Jesus," a thing which had no need of that array of words: "or ye receive a different Spirit," (for neither was there need of words in this case;) that is to say, "makes you richer in grace;" or "a different Gospel which ye did not accept," (nor did this again stand in need of words,) "ye do well to bear" with him.

2 Corinthians 11:5 — Homily 23 on 2 Corinthians

"For I reckon that I am not a whit behind the very chiefest Apostles," no longer making comparison of himself with them, but with Peter and the rest. "So that if they know more than I do, [they know more] than they also." And observe how here also he shows modesty. For he did not say, "the Apostles said nothing more than I," but what? "I reckon," so I deem, "that I am not a whit behind the very chiefest Apostles." For since this also appeared to bespeak an inferiority in him, that those having preceded him were of greater name; and more respect was entertained for them, and these persons were intending to foist themselves in; therefore he makes this comparison of himself with them with the dignity that becomes him. Therefore he also mentions them with encomiums, not speaking simply of "the Apostles," but "the very chiefest," meaning Peter and James and John.

2 Corinthians 11:6 — Homily 23 on 2 Corinthians

"But though I be rude in speech, yet am I not in knowledge." For since those that corrupted the Corinthians had the advantage in this, that they were not rude; he mentions this also, showing that he was not ashamed of, but even prided himself upon it. And he said not, "But though I be rude in speech," yet so also are they, for this would have seemed to be accusing them as well as himself, and exalting these: but he overthrows the thing itself, the wisdom from without. And indeed in his former Epistle he contends even vehemently about this thing, saying that it not only contributes nothing to the Preaching, but it even throws a shadow on the glory of the Cross; for he says, "I came not with excellency of speech or of wisdom unto you, lest the cross of Christ should be made void;" and many other things of the same kind; because "in knowledge" they were "rude," which is also the extremest form of rudeness. When therefore it was necessary to institute a comparison in those things which were great, he compares himself with the Apostles: but when to show that which appeared to be a deficiency, he no longer does this, but grapples with the thing itself and shows that it was a superiority. And when indeed no necessity urged him, he says that he is "the least of the Apostles," and not worthy even of the title; but here again when occasion called, he says that he is "not a whit behind the very chiefest Apostles." For he knew that this would most advantage the disciples. Wherefore also he adds, "Nay, in every thing we have made it manifest among all men to you ward." For here again he accuses the false Apostles as "walking in craftiness." And he said this of himself before also, that he did not live after the outward appearance, nor preach "handling the word deceitfully and corrupting it. But those men were one thing and appeared another. But not so he. Wherefore also he every where assumes a high tone, as doing nothing with a view to men's opinion nor concealing aught about himself. As he also said before, "by the manifestation of the truth commending ourselves to every man's conscience," so now again he saith "in every thing we have made it manifest to you." But what does this mean? "We are rude," he said, "and do not conceal it: we receive from some persons and we do not keep it secret. We receive then from you, and we pretend not that we do not receive, as they do when they receive, but we make every thing that we do manifest unto you;" which was the conduct of one that both had exceeding confidence in them, and told them every thing truly.

2 Corinthians 11:7 — Homily 23 on 2 Corinthians

"Or did I commit a sin in abasing myself that ye might be exalted?" What he says is this; "I lived in straitness;" for this is the force of "abasing myself." "Can you then lay this to my charge? and do ye therefore lift up yourselves against me, because I abased myself by begging, by enduring straits, by suffering, by hungering, that ye might be exalted?" And how were they exalted by his being in straits? They were more edified and were not offended; which also might [well] be a very great accusation of them and a reproach of their weakness; that it was not possible in any other way to lead them on than by first abasing himself. "Do ye then lay it to my charge that I abased myself? But thereby ye were exalted." For since he said even above that they accused him, for that when present he was lowly, and when absent bold, in defending himself he here strikes them again, saying, "this too was for your sakes."

2 Corinthians 11:8 — Homily 23 on 2 Corinthians

"I robbed other churches, taking wages of them that I might minister unto you." Here finally he speaks reproachfully, but his former words prevent these from seeming offensive; for he said, "Bear with me in a little foolishness:" and before all his other achievements makes this his first boast. For this worldly men look to especially, and on this also those his adversaries greatly prided themselves. Therefore it is that he does not first enter on the subject of his perils, nor yet of his miracles, but on this of his contempt of money, because they prided themselves on this; and at the same time he also hints that they were wealthy. But what is to be admired in him is this, that when he was able to say that he was even supported by his own hands, he did not say this; but says that which especially shamed them and yet was no encomium on himself, namely, "I took from others." And he did not say "took," but "robbed," that is, "I stripped them, and made them poor." And what surely is greater, that it was not for superfluities, but for his necessities, for when he says "wages," he means necessary subsistence. And what is more grievous yet, "to minister unto you." We preach to you; and when I ought to be supported by you, I have enjoyed this at others' hands. The accusation is twofold, or rather three-fold; that when both living amongst them and ministering to them, and seeking necessary support, he had others supplying his wants. Great the excess, of the one negligence, of the other in zeal! For these sent to him even when at a great distance, and those did not even support him when amongst them.

2 Corinthians 11:9 — Homily 23 on 2 Corinthians

"And when I was present with you, and was in want, I was not a burden on any man." For he did not say, "ye did not give to me," but, "I did not take," for as yet he spares them. But nevertheless even in the subduedness of his language he covertly strikes them again, for the word, "present," is exceedingly emphatic, and so is "in want." For that they might not say, "what matter then, if you had [enough]?" he added, "and was in want." "I was not a burden" on you. Here again he hits them gently, as making such contributions reluctantly, as feeling them a burden. Then comes the reason also, full of accusation and fraught with jealousy. Wherefore also he introduced it, not in the way of a leading point, but as informing them whence and by whom he was supported, so as to stimulate them again, in an unsuspicious way, as to the point of alms-giving; "For the measure of my want," he says, "the brethren which came from Macedonia supplied." Seest thou how he provokes them again, by bringing forward those that had ministered to him? For inspiring them first with a desire of knowing who these could be, when he said, "I robbed other churches;" he then mentions them also by name; which would incite them also unto almsgiving. For he thus persuades those who had been beaten [by them] in the matter of supporting the Apostle, not to be also beaten in the succor they gave to the poor. And he says this also in his Epistle to the Macedonians themselves, "For in my necessities ye sent unto me once and again, even in the beginning of the Gospel;" which point also was a very great commendation of them, that from the very beginning they shone forth. But observe how everywhere he mentions his "necessity," and no where a superfluity. Now therefore by saying "present," and in "want" he showed that he ought to have been supported by the Corinthians; and by the words, "they supplied the measure of my want," he shows that he did not so much as ask. And he assigns a reason which was not the real one. What then is this? That he had received from others; "for," says he, "the measure of my want those that came supplied." "For this reason," he says, "I was not a burden; not because I had no confidence in you." And yet it is for this latter reason that he so acts, and he shows it in what follows; but does not say it plainly, but throws it into the shade, leaving it to the conscience of his hearers. And he gives proof of it covertly in what follows, by saying, "And in every thing I kept myself from being burdensome, and so will I keep myself." "For think not," says he, "that I say these things that I may receive." Now the words "so will I keep myself," are severer, if he has not even yet confidence in them; but once for all had given up the idea of receiving aught from them. He shows, moreover, that they even considered this to be a burden; wherefore he said, "I have kept myself from being burdensome, and so will I keep myself." He says this in his former Epistle also, "I write not this that it may be so done unto me; for it were good for me rather to die, than that any man should make my glorying void." And here again, "I have kept myself from being burdensome unto you, and so will I keep myself."

2 Corinthians 11:10 — Homily 23 on 2 Corinthians

"As the truth of Christ is in me." "Do not think that I therefore have spoken, that I may receive, that I may the rather draw you on: for," saith he, "as the truth is in me, No man shall stop me of this glorying in the regions of Achaia." For that none should think again that he is grieved at this, or that he speaks these things in anger, he even calls the thing a "glorying." And in his former Epistle too he dressed it out in like terms. For so that he may not wound them there either, he says, "What then is my reward? That when I preach the Gospel, I may make the Gospel of Christ without charge." And as he there calls it "reward," so doth he here "glorying," that they may not be excessively ashamed at what he said, as if he were asking and they gave not to him. "For, what, if even ye would give?" saith he, "Yet I do not accept it." And the expression, "shall not stop me," is a metaphor taken from rivers, or from the report, as if running every where, of his receiving nothing. "Ye stop not with your giving this my freedom of speech." But he said not, "ye stop not," which would have been too cutting, but it "no man shall stop me in the regions of Achaia." This again was like giving them a fatal blow, and exceedingly apt to deject and pain them, since they were the only persons he refused [to take from]. "For if he made that his boast, it were meet to make it so every where: but if he only does so among us, perchance this is owing to our weakness." Lest therefore they should so reason and be dejected, see how he corrects this.

2 Corinthians 11:11 — Homily 23 on 2 Corinthians

"Wherefore? because I love you not? God knoweth." Quickly [is it done], and by an easy method. But still, not even so did he rid them of those charges. For he neither said, "ye are not weak," nor yet, "ye are strong;" but, "I love you," which very greatly aggravated the accusation against them. For the not receiving from them, because they felt it an exceeding grievance, was a proof of special love toward them. So he acted in two contrary ways out of love; he both did receive, and did not receive: but this contrariety was on account of the disposition of the givers. And he did not say, "I therefore do not take of you, because I exceedingly love you," for this would have contained an accusation of their weakness and have thrown them into distress; but he turned what he said to another reason. What then is this?

2 Corinthians 11:12 — Homily 23 on 2 Corinthians

"That I may cut off occasion from them that desire an occasion; that wherein they glory, they may be found even as we." For since this they sought earnestly, to find some handle against him, it is necessary to remove this also. For this is the one point on which they pique themselves. Therefore that they might not have any advantage whatever, it was necessary to set this right; for in other things they were inferior. For, as I have said, nothing doth so edify worldly people as the receiving nothing from them. Therefore the devil in his craftiness dropped this bait especially, when desirous to injure them in other respects. But it appears to me that this even was in hypocrisy. And therefore he did not say, "wherein they have well done," but what? "wherein they glory;" which also was as jeering at their glorying; for they gloried also of that which they were not. But the man of noble spirit not only ought not to boast of what he has not, but not even of what he possesses; as this blessed saint was wont to do.

2 Corinthians 11:13 — Homily 24 on 2 Corinthians

What sayest thou? they that preach Christ, they that take not money, they that bring not in a different gospel, "false apostles?" 'Yes,' he saith, and for this very reason most of all, because they make pretense of all these things for the purpose of deceiving. "Deceitful workers," for they do work indeed, but pull up what has been planted. For being well aware that otherwise they would not be well received, they take the mask of truth and so enact the drama of error. 'And yet,' saith one, 'they take no money.' That they may take greater things; that they may destroy the soul. Yea rather, even that was a falsehood; and they took money but did it secretly: and he shows this in what follows. And indeed he already hinted this where he said, "that wherein they glory, they may be found even as we:" in what follows, however, he hinted it more plainly, saying, "If a man devour you, if a man take you captive, if a man exalt himself, ye bear with him." But at present he accuses them on another account, saying, "fashioning themselves." They had only a "fashion;" the skin of the sheep was but outside clothing.

2 Corinthians 11:14-15 — Homily 24 on 2 Corinthians

"And no marvel; for if even Satan fashioneth himself into an angel of light, is it a great thing if his ministers also fashion themselves as ministers of righteousness?" So that if one ought to marvel, this is what he ought to marvel at, and not at their transformation. For when their teacher dares do any thing, no marvel that the disciples also follow. But what is "an angel of light?" That hath free liberty to speak, that standeth near to God. For there are also angels of darkness; those which be the devil's, those dark and cruel ones. And the devil hath deceived many so, fashioning himself "into," not becoming, "an angel of light." So do also do these bear about them the form of an Apostle, not the power itself, for this they cannot. But nothing is so like the devil as to do things for display. But what is "a ministry of righteousness?" That which we are who preach to you a Gospel having righteousness. For he either means this, or else that they invest themselves with the character of righteous men. How then shall we know them? "By their works," as Christ said. Wherefore he is compelled to place his own good deeds and their wickedness side by side, that the spurious may become evident by the comparison.

2 Corinthians 11:16 — Homily 24 on 2 Corinthians

"Again I say." For he had even already used much preparatory corrective: 'But nevertheless I am not contented with what I have said, but I say yet again,' "Let no man think me foolish." For this was what they did-boasted without a reason.-But observe, I pray you, how often, when about to enter upon his own praises, he checks himself. 'For indeed it is the act of folly,' he says, 'to boast: but I do it, not as playing the fool, but because compelled. But if ye do not believe me, but though ye see there is a necessity will condemn me; not even so will I decline the task.' Seest thou how he showed that there was great necessity for his speaking. For he that shunned not even this suspicion, consider what violent impulsion to speak he must have undergone, how he travailed and was constrained to speak. But, nevertheless, even so he employs this thing with moderation. For he did not say, 'that I may glory.' And when about to do "a little," again he uses yet another deprecatory expression.

2 Corinthians 11:17 — Homily 24 on 2 Corinthians

"That which I speak, I speak not after the Lord, but as in foolishness, in this confidence of glorifying." Seest thou how glorying is not "after the Lord?" For He saith, "When ye shall have done all, say, We are unprofitable servants." Howbeit, by itself indeed it is not "after the Lord," but by the intention it becomes so. And therefore he said, "That which I speak," not accusing the motive, but the words. Since his aim is so admirable as to dignify the words also. For as a manslayer, though his action be of those most strictly forbidden, has often been approved from the intention; and as circumcision, although it is not 'after the Lord,' has become so from the intention, so also glorying. And wherefore then does he not use so great strictness of expression? Because he is hastening on to another point, and he freely gratifies even to superfluity those who are desirous to find a handle against him, so that he may say only the things that are profitable; for when said they were enough to extinguish all that suspicion. "But as in foolishness." Before he says, "Would that ye could bear with me in a little foolishness," but now "as in foolishness;" for the farther he proceeds, the more he clears his language. Then that thou mayest not think that he plays the fool on all points, he added, "in this confidence of glorying." In this particular he means.

2 Corinthians 11:18 — Homily 24 on 2 Corinthians

"Seeing that many glory after the flesh, I will glory also." What is, "after the flesh?" Of things external, of high birth, of wealth, of wisdom, of being circumcised, of Hebrew ancestry, of popular renown. And behold wisdom. He sets down those things which he shows to be nothings, and then, folly also. For if to glory in what are really good things be folly, much more is it so [to glory in] those that are nothing. And this is what he calls, "not after the Lord." For it is no advantage to be a Hebrew, or any such like things soever. 'Think not, therefore, that I set these down as a virtue; no; but because those men boast I also am compelled to institute my comparison on these points.' Which he does also in another place, saying, "If any man thinketh that he may trust in the flesh, I more:" and there, it is on their account that trusted in this. Just as if one who was come of an illustrious race but had chosen a philosophic life, should see others priding themselves greatly on being well-born; and being desirous of taking down their vanity, should be compelled to speak of his own distinction; not to adorn himself, but to humble them; so, truly, does Paul also do.

2 Corinthians 11:19 — Homily 24 on 2 Corinthians

"For ye bear with the foolish gladly." 'So that ye are to blame for this, and more than they. For if ye had not borne with them, and so far as it lay in them received damage, I would not have spoken a word; but I do it out of a tender care for your salvation, and in condescension. And behold, how he accompanies even his censure with praise. For having said, "ye bear with the foolish gladly;" he added, "Being wise yourselves." For it was a sign of folly to glory, and on such matters. And yet it behoved to rebuke them, and say, 'Do not bear with the foolish;' he does this, however, at greater advantage. For in that case he would have seemed to rebuke them because he himself was destitute of these advantages; but now having showed himself to be their superior even in these points, and to esteem them to be nothing, he corrects them with greater effect. At present, however, before entering upon his own praises and the comparison, he also reproaches the Corinthians with their great slavishness, because they were extravagantly submissive to them. And observe how he ridicules them.

2 Corinthians 11:20 — Homily 24 on 2 Corinthians

"For ye bear with a man," he says, "if he devour you." How then saidst thou, "that wherein they glory, they may be found even as we?" Seest thou that he shows that they did take of them, and not simply take, but even in excess: for the term "devour" plainly shows this, "If a man bring you into bondage." 'Ye have given away both your money,' he says, 'and your persons, and your freedom. For this is more than taking of you; to be masters not only of your money, but of yourselves also.' And he makes this plain even before, where he says, "If others partake of this right over you, do not we much more?" Then he addeth what is more severe, saying, "If a man exalt himself." 'For neither is your slavery of a moderate sort, nor are your masters gentle, but burdensome and odious.' "If a man smite you on the face." Seest thou again a further stretch of tyranny? He said this, not meaning that they were stricken on the face, but that they spat upon and dishonored them...

2 Corinthians 11:21 — Homily 25 on 2 Corinthians

See him again drawing back and using depreciation and correctives beforehand, although he has already even said many such things: "Would that ye could bear with me in a little foolishness;" and again, "Let no man think me foolish: if ye do, yet as foolish receive me." "That which I speak, I speak not after the Lord, but as in foolishness." "Seeing that many glory after the flesh, I will glory also;" and here again, "Whereinsoever any is bold, (I speak in foolishness) I am bold also." Boldness and folly he calls it to speak aught great of himself, and that though there was a necessity, teaching us even to an excess to avoid any thing of the sort. For if after we have done all, we ought to call ourselves unprofitable; of what forgiveness can he be worthy who, when no reason presses, exalts himself and boasts? Therefore also did the Pharisee meet the fate he did, and even in harbor suffered shipwreck because he struck upon this rock. Therefore also doth Paul, although he sees very ample necessity for it, draw back nevertheless, and keep on observing that such speaking is a mark of foolishness. And then at length he makes the venture, putting forward the plea of necessity.

2 Corinthians 11:21 — Homily 24 on 2 Corinthians

"I speak by way of disparagement," for ye suffer no whit less than men smitten on the face. What now can be stronger than this? What oppression more bitter than this? when having taken from you both your money and your freedom and your honor, they even so are not gentle towards you nor suffer you to abide in the rank of servants, but have used you more insultingly than any bought slave. "As though we had been weak." The expression is obscure. For since it was a disagreeable subject he therefore so expressed it as to steal away the offensiveness by the obscurity. For what he wishes to say is this. 'For cannot we also do these things? Yes, but we do them not. Wherefore then do ye bear with these men, as though we could not do these things? Surely it were something to impute to you that ye even bear with men who play the fool; but that ye do this, even when they so despise you, plunder you, exalt themselves, smite you, can admit neither of excuse nor any reason at all. For this is a new fashion of deceiving. For men that deceive both give and flatter; but these both deceive, and take and insult you. Whence ye cannot have a shadow of allowance, seeing that ye spit on those that humble themselves for your sakes that ye may be exalted, but admire those who exalt themselves that ye may be humbled. For could not we too do these things? Yes, but we do not wish it, looking to your advantage. For they indeed sacrificing your interests seek their own, but we sacrificing our own interests seek for yours.' Seest thou how in every instance, whilst speaking plainly to them, he also alarms them by what he says. 'For,' he says, 'if it be on this account that ye honor them, because they smite and insult you, we also can do this, enslave, smite, exalt ourselves against you.'

2 Corinthians 11:22 — Homily 25 on 2 Corinthians

"Are they Hebrews? so am I. Are they Israelites? so am I." For it was not all Hebrews that were Israelites, since both the Ammonites and Moabites were Hebrews. Wherefore he added somewhat to clear his nobility of descent.

2 Corinthians 11:23 — Homily 25 on 2 Corinthians

"Are they the seed of Abraham? so am I. Are they ministers of Christ. (I speak as one beside himself,) I more." He is not content with his former deprecation, but uses it again here also. "I speak as one beside himself, I more." I am their superior and their better. And indeed he possessed clear proofs of his superiority, but nevertheless even so he terms the thing a folly. And yet if they were false Apostles, he heeded not to have introduced his own superiority by way of comparison, but to have destroyed their claim to "be ministers" at all. Well, he did destroy it, saying, "False Apostles, deceitful workers, fashioning themselves into Apostles of Christ," but now he doth not proceed in that way, for his discourse was about to proceed to strict examination; and no one when an examination is in hand simply asserts; but having first stated the case in the way of comparison, he shows it to be negatived by the facts, a very strong negative. But besides, it is their opinion he gives, not his own assertion, when he says, "Are they ministers of Christ?" And having said, "I more," he proceeds in his comparison, and shows that not by bare assertions, but by furnishing the proof that facts supply, he maintains the impress of the Apostleship. And leaving all his miracles, he begins with his trials; thus saying, "In labors more abundantly, in stripes above measure." This latter is greater than the former; to be both beaten and scourged. "In prisons more abundantly." Here too again is there an increase. "In deaths oft." For, "I die," saith he, "daily." But here, even in reality; 'for I have oft been delivered into mortal dangers.'

2 Corinthians 11:23 — HOMILIES ON GENESIS 55

No one else has been granted such a love of the Lord as this blessed spirit. I mean, as though freed from the body and raised on high, so to say, and not considering himself to tread the earth, he delivers himself of all these remarks. You see, desire for God and burning love elevated his thinking from material things to spiritual, from present to future, from visible to unseen. This is what faith is like, after all, and love of God. For proof of his sound attitude, see this man, with his great love for the Lord and his burning desire for him hunted, persecuted, chastised, suffering countless abuses and exclaiming, "In toils more frequently, in scourgings beyond counting, at death's door often; at the Jews' hands I five times received forty lashes bar one; I was thrice beaten with rods; once I was stoned; a day and night I spent adrift at sea, always traveling, at peril from rivers, at peril from false brothers, in toil and hardship"—and while suffering such things he rejoiced and was glad. You see, he was quite convinced that the labors of the present life proved an occasion of great reward for him, and dangers were the source of a crown. After all, if out of love for Rachel Jacob regarded as a few days the period of seven years, much more did this blessed man count it all of no consequence, on fire as he was with love of God and prepared to endure everything for the Christ he loved. Let us too, therefore, I beseech you, be concerned to love Christ. Christ looks for nothing else from you, in fact, Scripture says, than loving him with all your heart and carrying out his commands.

2 Corinthians 11:24 — Homily 25 on 2 Corinthians

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

2 Corinthians 11:25 — Homily 25 on 2 Corinthians

"Thrice was I beaten with rods once was I stoned, thrice I suffered shipwreck." And what has this to do with the Gospel? Because he went forth on long journeys; and those by sea. "A night and a day I have been in the deep." Some say this means out on the open sea, others, swimming upon it, which is also the truer interpretation. There is nothing wonderful, at least, about the former, nor would he have placed it as greater than his shipwrecks.

2 Corinthians 11:26 — Homily 25 on 2 Corinthians

"In perils of rivers." For he was compelled also to cross rivers. "In perils of robbers, in perils in the city, in perils in the wilderness." 'Everywhere were contests set before me, in places, in countries, in cities, in deserts.' "In perils from the Gentiles, in perils amongst false brethren." Behold another kind of warfare. For not only did such as were enemies strike at him, but those also who played the hypocrite; and he had need of much firmness, much prudence.

2 Corinthians 11:27 — Homily 25 on 2 Corinthians

"In labor and travail." Perils succeed to labors, labors to perils, one upon other and unintermitted, and allowed him not to take breath even for a little.

2 Corinthians 11:27 — Homily on Acts 51

Was Paul in poverty or in wealth? did he suffer hunger, or did he not? You may hear himself saying, "In hunger and thirst." Did the prophets suffer hunger, or did they not? They too had a hard time of it. "Again, you fetch up Paul to me, again the prophets, some ten or twenty men." But whence shall I bring examples? "Show me from the many some who bear ills nobly." But the rare is ever such: however, if you will, let us examine the matter as it is in itself.

2 Corinthians 11:28 — Homily 25 on 2 Corinthians

"In journeyings often, in hunger and thirst and nakedness, besides those things that are without." What is left out is more than what is enumerated. Yea rather, one cannot count the number of those even which are enumerated; for he has not set them down specifically, but has mentioned those the number of which was small and easily comprehended, saying, "thrice" and "thrice," and [again] "once;" but of the others he does not mention the number because he had endured them often. And he recounts not their results as that he had converted so many and so many, but only what he suffered on behalf of the Preaching; at once out of modesty, and as showing that even should nothing have been gained but labor, even so his title to wages has been fulfilled. "That which presseth upon me daily." The tumults, the disturbances, the assaults of mobs, onsets of cities. For the Jews waged war against this man most of all because he most of all confounded them, and his changing sides all at once was the greatest refutation of their madness. And there breathed a mighty war against him, from his own people, from strangers, from false brethren; and every where were billows and precipices, in the inhabited world, in the uninhabited, by land, by sea, without, within. And he had not even a full supply of necessary food, nor even of thin clothing, but the champion of the world wrestled in nakedness and fought in hunger; so far was he from enriching himself. Yet he murmured not, but was grateful for these things to the Judge of the combat. "Anxiety for all the Churches." This was the chief thing of all, that his soul too was distracted, and his thoughts divided. For even if nothing from without had assailed him; yet the war within was enough, those waves on waves, that sleet of cares, that war of thoughts. For if one that hath charge of but a single house, and hath servants and superintendents and stewards, often cannot take breath for cares, though there be none that molests him: he that hath the care not of a single house, but of cities and peoples and nations and of the whole world; and in respect to such great concerns, and with so many spitefully entreating him, and single-handed, and suffering so many things, and so tenderly concerned as not even a father is for his children-consider what he endured. For that thou mayest not say, What if he was anxious, yet the anxiety was slight, he added further the intensity of the care.

2 Corinthians 11:29 — HOMILIES ON GENESIS 57

What wonderful affection in a pastor! Others' falls, he is saying, accentuate my grief, others' obstacles inflame the fire of my suffering. Let all those entrusted with the leadership of rational sheep imitate this and not prove inferior to the shepherd who for many years cares for irrational sheep. In that case no harm ensues even if some negligence occurs, but in our case if only one rational sheep is lost or falls to predators, the loss is extreme; the harm, terrible; the punishment, unspeakable. After all, if our Lord did not forbear to pour out his own blood for him, what excuse would such a person deserve for allowing himself to neglect the one so esteemed by the Lord and not making every effort on his part to care for the sheep?

2 Corinthians 11:29 — Homily 25 on 2 Corinthians

"Who is weak, and I am not weak?" He did not say, 'and I share not in his dejection?' but, 'so am I troubled and disturbed, as though I myself were laboring under that very affection, that very infirmity.' "Who is made to stumble, and I burn not?" See, again, how he places before us the excess of his grief by calling it "burning." 'I am on fire,' 'I am in a flame,' he says, which is surely greater than any thing he has said. For those other things, although violent, yet both pass quickly by, and brought with them that pleasure which is unfading; but this was what afflicted and straightened him, and pierced his mind through and through; the suffering such things for each one of the weak, whosoever he might be. For he did not feel pained for the greater sort only and despise the lesser, but counted even the abject amongst his familiar friends. Wherefore also he said, "who is weak?" whosoever he may be; and as though he were himself the Church throughout the world, so was he distressed for every member.

2 Corinthians 11:30 — Homily 25 on 2 Corinthians

"If I must needs glory, I will glory of the things which concern my weakness." Seest thou that he no where glorieth of miracles, but of his persecutions and his trials? For this is meant by "weaknesses." And he shows that his warfare was of a diversified character. For both the Jews warred upon him, and the Gentiles stood against him, and the false brethren fought with him, and brethren caused him sorrow, through their weakness and by taking offense:-on every side he found trouble and disturbance, from friends and from strangers. This is the especial mark of an Apostle, by these things is the Gospel woven.

2 Corinthians 11:31-32 — Homily 25 on 2 Corinthians

"The God and Father of the Lord Jesus knoweth that I lie not. The Governor under Aretas the king guarded the city of the Damascenes, desiring to apprehend me." What can be the reason that he here strongly confirms and gives assurance of [his truth], seeing he did not so in respect to any of the former things? Because, perhaps, this was of older date and not so well known; whilst of those other facts, his care for the churches, and all the rest, they were themselves cognisant. See then how great the war [against him] was, since on his account the city was "guarded." And when I say this of the war, I say it of the zeal of Paul; for except this had breathed intensely, it had not kindled the governor to so great madness. These things are the part of an apostolic soul, to suffer so great things and yet in nothing to veer about, but to bear nobly whatever befalls; yet not to go out to meet dangers, nor to rush upon them.

2 Corinthians 11:33 — Homily 25 on 2 Corinthians

See for instance here, how he was content to evade the siege, by being "let down through a window in a basket." For though he were even desirous "to depart hence;" still nevertheless he also passionately affected the salvation of men. And therefore he ofttimes had recourse even to such devices as these, preserving himself for the Preaching; and he refused not to use even human contrivances when the occasion called for them; so sober and watchful was he. For in cases where evils were inevitable, he needed only grace; but where the trial was of a measured character, he devises many things of himself even, here again ascribing the whole to God. And just as a spark of unquenchable fire, if it fell into the sea, would be merged as many waves swept over it, yet would again rise shining to the surface; even so surely the blessed Paul also would now be overwhelmed by perils, and now again, having dived through them, would come up more radiant, overcoming by suffering evil.

2 Corinthians 12:1 — Homily 26 on 2 Corinthians

What is this? Doth he who has spoken such great things say, [It is not expedient] "doubtless to glory?" as if he had said nothing? No; not as if he had said nothing: but because he is going to pass to another species of boasting, which is not intended indeed by so great a reward, but which to the many (though not to careful examiners) seems to set him off in brighter colors, he says, "It is not expedient for me doubtless to glory." For truly the great grounds of boasting were those which he had recounted, those of his trials; he has however other things also to tell of, such as concern the revelations, the unspeakable mysteries. And wherefore, says he, "It is not expedient for me?" he means, 'lest it lift me up to pride.' What sayest thou? For if thou speak not of them, yet dost thou not know of them? But our knowing of them ourselves doth not lift us up so much as our publishing them to others. For it is not the nature of good deeds that useth to lift a man up, but their being witnessed to, and known of, by the many. For this cause therefore he saith, "It is not expedient for me;" and, 'that I may not implant too great an idea of me in those who hear.' For those men indeed, the false apostles, said even what was not true about themselves; but this man hides even what is true, and that too although so great necessity lies upon him, and says, "It is not expedient for me;" teaching one and all even to superfluity to avoid any thing of the sort. For this thing is attended with no advantage, but even with harm, except there be some necessary and useful reason which induceth us thereto.

2 Corinthians 12:2-4 — Homily 26 on 2 Corinthians

Great indeed was this revelation. But this was not the only one: there were many others besides, but he mentions one out of many. For that there were many, hear what he says: "Lest I should be exalted overmuch through the exceeding greatness of the revelations." 'And yet,' a man may say, 'if he wished to conceal them, he ought not to have given any intimation whatever or said any thing of the sort; but if he wished to speak of them, to speak plainly.' Wherefore then is it that he neither spoke plainly nor kept silence? To show by this also that he resorts to the thing unwillingly. And therefore also he has stated the time, "fourteen years." For he does not mention it without an object, but to show that he who had refrained for so long a time would not now have spoken out, except the necessity for doing so had been great. But he would have still kept silence, had he not seen the brethren perishing. Now if Paul from the very beginning was such an one as to be counted worthy of such a revelation, when as yet he had not wrought such good works; consider what he must have grown to in fourteen years. And observe how even in this very matter he shows modesty, by his saying some things, but confessing that of others he is ignorant. For that he was caught up indeed, he declared, but whether "in the body" or "out of the body" he says he does not know. And yet it would have been quite enough, if he had told of his being caught up and had been silent [about the other]; but as it is, in his modesty he adds this also. What then? Was it the mind that was caught up and the soul, whilst the body remained dead? or was the body caught up? It is impossible to tell. For if Paul who was caught up and whom things unspeakable, so many and so great, had befallen was in ignorance, much more we. For, indeed, that he was in Paradise he knew, and that he was in the third heaven he was not ignorant, but the manner he knew not clearly.

2 Corinthians 12:4 — Homily 26 on 2 Corinthians

But wherefore was he also caught up? As I think, that he might not seem to be inferior to the rest of the Apostles. For since they had companied with Christ, but Paul had not: He therefore caught up unto glory him also. "Into Paradise." For great was the name of this place, and it was everywhere celebrated. Wherefore also Christ said, "To-day thou shalt be with Me in Paradise."

2 Corinthians 12:5 — Homily 26 on 2 Corinthians

"On behalf of such an one will I glory?" wherefore? For if another were caught up, wherefore dost thou glory? Whence it is evident that he said these things of himself. And if he added, "but of myself I will not glory," he says nothing else than this, that, 'when there is no necessity, I will say nothing of that kind fruitlessly and at random;' or else he is again throwing obscurity over what he had said, as best he might. For that the whole discourse was about himself, what follows also clearly shows.

2 Corinthians 12:6 — Homily 26 on 2 Corinthians

"But if I should even desire to glory, I shall not be foolish; for I shall speak the truth." How then saidst thou before, "Would that ye could bear with me a little in my foolishness;" and, "That which I speak, I speak not after the Lord, but as it were foolishly;" but here, "Though I should even desire to glory, I shall not be foolish?" Not in regard of glorying, but of lying; for if glorying be foolishness, how much more lying? It is then with regard to this that he says, "I shall not be foolish." Wherefore also he added, "For I shall speak the truth; but I forbear, lest any man should account of me above that which he seeth, or that he heareth from me." Here you have the acknowledged reason; for they even deemed them to be gods, on account of the greatness of their miracles. As then in the case of the elements, God hath done both things, creating them at once weak and glorious; the one, to proclaim His own power; the other, to prevent the error of mankind: so truly here also were they both wonderful and weak, so that by the facts themselves were the unbelievers instructed. For if whilst continuing to be wonderful only and giving no proof of weakness, they had by words tried to draw away the many from conceiving of them more than the truth; not only would they have nothing succeeded, but they would even have brought about the contrary. For those dissuasions in words would have seemed rather to spring of lowliness of mind, and would have caused them to be the more admired. Therefore in act and by deeds was their weakness disclosed.

2 Corinthians 12:7 — Homily 26 on 2 Corinthians

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

2 Corinthians 12:8 — Homily 26 on 2 Corinthians

"Concerning this thing I besought the Lord thrice." That is, oftentimes. This also is a mark of great lowliness of mind, his not concealing that he could not bear those insidious plottings, that he fainted under them and was reduced to pray for deliverance.

2 Corinthians 12:8 — HOMILIES ON GENESIS 30.16

Accordingly, whether we have our requests granted or not, let us persist in asking and render thanks not only when we gain what we ask but also when we fail to. Failure to gain, you see, when that is what God wants, is not worse than succeeding; we do not know what is to our advantage in this regard in the way he does understand. The result is, then, that succeeding or failing we ought to give thanks. Why are you surprised that we don't know what is to our advantage? Paul, a man of such quality and stature, judged worthy of ineffable blessings, did not know what was advantageous in his requests: when he saw himself beset with trouble and diverse tribulations, he prayed to be rid of them, not once or twice but many times. "Three times I asked the Lord," he says.… "Three" means he asked frequently without success. So let us see how he was affected by it: surely he didn't take it badly? He didn't turn fainthearted, did he? He didn't become dispirited, did he? Not at all. On the contrary, what? God said, "My grace is sufficient for you; my power has its full effect in weakness." Not only did he not free him of the troubles afflicting him, but he even allowed him to persevere in them. True enough; but how does it emerge that he did not take it badly? Listen to Paul's own words when he learned what the Lord had decided: "I will gladly boast of my weaknesses." Not only, he says, do I no longer seek to be rid of them, but I even boast of them with greater satisfaction. Do you see his grateful spirit? Do you see his love for God?… So we ought to yield to the Creator of our nature, and with joy and great relish accept those things that he has decided on and have an eye not to the appearance of events but to the decisions of the Lord. After all, he who knows better than we what is for our benefit also knows what steps must be taken for our salvation.

2 Corinthians 12:9 — Homily 26 on 2 Corinthians

"And He said unto me, My grace is sufficient for thee; for my power is made perfect in weakness." That is to say, 'It is sufficient for thee that thou raisest the dead, that thou curest the blind, that thou cleansest lepers, that thou workest those other miracles; seek not also exemption from danger and fear and to preach without annoyances. But art thou pained and dejected lest it should seem to be owing to My weakness, that there are many who plot against and beat thee and harass and scourge thee? Why this very thing doth show My power. "For My power," He saith, "is made perfect in weakness," when being persecuted ye overcome your persecutors; when being harassed ye get the better of them that harass you; when being put in bonds ye convert them that put you in bonds. Seek not then more than is needed.' Seest thou how he himself assigns one reason, and God another? For he himself says, "Lest I should be exalted overmuch, there was given to me a thorn;" but he says that God said He permitted it in order to show His power. 'Thou seekest therefore a thing which is not only not needed, but which also obscureth the glory of My power.' For by the words, "is sufficient for thee," He would signify this, that nothing else need be added, but the whole was complete. So that from this also it is plain that he does not intend pains in the head; for in truth they did not preach when they were sick, for they could not preach when ill; but that harassed and persecuted, they overcame all. 'After having heard this then,' he says, "Most gladly therefore will I glory in my weaknesses." For that they may not sink down, when those false Apostles are glorying over their contrary lot and these are suffering persecution, he shows that he shineth all the brighter for this, and that thus the power of God shines forth the rather, and what happens is just matter for glorying. Wherefore he says, "Most gladly therefore will I glory." 'Not as therefore sorrowing did I speak of the things which I enumerated, or of that which I have just now said, "there was given to me a thorn;" but as priding myself upon them and drawing to myself greater power.' Wherefore also he adds, "That the strength of Christ may rest upon me." Here he hints at another thing also, namely, that in proportion as the trials waxed in intensity, in the same proportion the grace was increased and continued.

2 Corinthians 12:10 — Homily 26 on 2 Corinthians

"Wherefore I take pleasure in many weaknesses." Of what sort? tell me. "In injuries, in persecutions, in necessities, in distresses." Seest thou how he has now revealed it in the clearest manner? For in mentioning the species of the infirmity he spake not of fevers, nor any return of that sort, nor any other bodily ailment, but of "injuries, persecutions, distresses." Seest thou a single-minded soul? He longs to be delivered from those dangers; but when he heard God's answer that this befitteth not, he was not only not sorry that he was disappointed of his prayer, but was even glad. Wherefore he said, "I take pleasure," 'I rejoice, I long, to be injured, persecuted, distressed for Christ's sake.' And he said these things both to check those, and to raise the spirits of these that they might not be ashamed at Paul's sufferings. For that ground was enough to make them shine brighter than all men. Then he mentions another reason also. "For when I am weak, then am I strong." 'Why marvellest thou that the power of God is then conspicuous? I too am strong "then;"' for then most of all did grace come upon him. "For as His sufferings abound, so doth our consolation abound also."

2 Corinthians 12:11 — Homily 27 on 2 Corinthians

Having fully completed what he had to say about his own praises, he did not stay at this; but again excuses himself and asks pardon for what he said, declaring that his doing so was of necessity and not of choice. Still nevertheless, although there was necessity, he calls himself "a fool." And when he began indeed, he said, "As foolish receive me," and "as in foolishness;" but now, leaving out the 'as,' he calls himself "foolish." For after he had established the point he wished by saying what he did, he afterwards boldly and unsparingly grapples with all failing of the sort, teaching all persons that none should ever praise himself where there is no necessity, seeing that even where a reason for it existed, Paul termed himself a fool for so doing. Then he turns the blame also of his so speaking not upon the false Apostles, but wholly upon the disciples. For "ye," he saith, "compelled me." 'For if they gloried, but were not by doing so leading you astray nor causing your destruction, I should not have been thus led on to descend unto this discussion: but because they were corrupting the whole Church, with a view to your advantage I was compelled to become foolish.' And he did not say, 'For I feared lest if they obtained the highest estimation with you, they should sow their doctrines,' yet this indeed he set down above when he said, "I fear, lest by any means, as the serpent deceived Eve, so your minds should be corrupted." Here however he does not so express himself, but in a more commanding manner and with more authority, having gained boldness from what he had said, "For I ought to have been commended of you." Then he also assigns the reason; and again he mentions not his revelations nor his miracles only, but his temptations also.

2 Corinthians 12:12 — Homily 27 on 2 Corinthians

"Although I be nothing, the signs of an Apostle were wrought among you." 'Look not thou at this,' he says, 'whether I be mean and little, but whether thou hast not enjoyed those things which from an Apostle it was meet thou shouldest enjoy.' Yet he did not say 'mean,' but what was lower, "nothing." For where is the good of being great, and of use to nobody? even as there is no advantage in a skilful physician if he heals none of those that be sick. 'Do not then,' he says, 'scrutinize this that I am nothing, but consider that, that wherein ye ought to have been benefitted, I have failed in nothing, but have given proof of mine Apostleship. There ought then to have been no need for me to say aught.'

2 Corinthians 12:13 — Homily 27 on 2 Corinthians

"For what is there wherein ye were made inferior to the rest of the Churches?" 'Ye were partakers,' he says, 'of no less grace than the others.' But perhaps some one will say, 'What can be the reason that he turns the discourse upon the Apostles, abandoning the contest against the false Apostles?' Because he is desirous to erect their spirits yet further, and to show that he is not only superior to them, but not even inferior to the great Apostles. Therefore, surely, when he is speaking of those he says, "I am more;" but when he compares himself with the Apostles, he considers it a great thing not to be "behind," although he labored more than they. And thence he shows that they insult the Apostles, in holding him who is their equal second to these men. "Except it be that I myself was not a burden to you?" Again he has pronounced their rebuke with great severity. And what follows is of yet more odious import. "Forgive me this wrong." Still, nevertheless, this severity contains both words of love and a commendation of themselves; if, that is, they consider it a wrong done to them, that the Apostle did not consent to receive aught from them, nor relied on them enough to be supported by them. 'If,' says he, 'ye blame me for this:' he did not say, 'Ye blame me wrongly,' but with great sweetness, 'I ask your pardon, forgive me this fault.'

2 Corinthians 12:14 — Homily 27 on 2 Corinthians

"Behold this is the third time I am ready to come to you, and I will not be a burden to you; for I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children." What he says is this; 'It is not because I do not receive of you that I do not come to you; nay, I have already come twice; and I am prepared to come this third time, "and I will not be a burden to you."' And the reason is a noble one. For he did not say, 'because ye are mean,' 'because ye are hurt at it,' 'because ye are weak:' but what? "For I seek not yours, but you." 'I seek greater things; souls instead of goods; instead of gold, salvation.' Then because there still hung about the matter some suspicion, as if he were displeased at them; he therefore even states an argument. For since it was likely they would say, 'Can you not have both us and ours?' he adds with much grace this excuse for them, saying, "For the children ought not to lay up for the parents, but the parents for the children;" instead of teachers and disciples, employing the term parents and children, and showing that he does as a matter of duty what was not of duty. For Christ did not so command, but he says this to spare them; and therefore he adds also something further. For he did not only say that "the children ought not to lay up," but also that the parents ought to. Therefore since it is meet to give...

2 Corinthians 12:15 — Homily 27 on 2 Corinthians

"I will most gladly spend and be spent for your souls." 'For the law of nature indeed has commanded the parents to lay up for the children; but I do not do this only, but I give myself also besides.' And this lavishness of his, the not only not receiving, but giving also besides, is not in common sort but accompanied with great liberality, and out of his own want; for the words, "I will be spent," are of one who would imply this. 'For should it be necessary to spend my very flesh, I will not spare it for your salvation.' And that which follows contains at once accusation and love, "though the more abundantly I love you, the less I be loved." 'And I do this,' he says, 'for the sake of those who are beloved by me, yet love me not equally.' Observe then, now, how many steps there are in this matter. He had a right to receive, but he did not receive; here is good work the first: and this, though in want; the second; and though preaching to them, the third; he gives besides, the fourth; and not merely gives, but lavishly too, the fifth; not money only, but himself, the sixth; for those who loved him not greatly, the seventh; and for those whom he greatly loved, the eighth.

2 Corinthians 12:16 — Homily 28 on 2 Corinthians

Paul has spoken these words very obscurely, but not without a meaning or purpose. For seeing he was speaking about money, and his defence on that score, it is reasonable that what he says must be wrapt in obscureness. What then is the meaning of what he says? He had said, 'I received not, nay I am ready even to give besides, and to spend;' and much discourse is made on this subject both in the former Epistle and in this. Now he says something else, introducing the subject in the form of an objection and meeting it by anticipation. What he says is something like this; 'I indeed have not made a gain of you: but perhaps some one has it to say that I did not receive [of you] indeed myself, but, being crafty, I procured those who were sent by me to ask for something of you as for themselves, and through them I myself received, yet keeping myself clear of seeming to receive, by receiving through others. But none can have this to say either; and you are witnesses.'

2 Corinthians 12:17-18 — Homily 28 on 2 Corinthians

Wherefore also he proceeds by question, saying, "I exhorted Titus, and with him I sent the brother. Did Titus make a gain of you?" 'walked he not just as I walked.' That is to say, neither did he receive. Seest thou how intense a strictness [is here], in that he not only keeps himself clear of that receiving, but so modulates those also who are sent by him that he may not give so much as a slight pretence to those who were desirous of attacking him. For this is far greater than that which the Patriarch did. For he indeed, when he had returned from his victory, and the king would have given him the spoil, refused to accept aught save what the men had eaten; but this man neither himself enjoyed [from them] his necessary food, nor allowed his partners to partake of such: thus abundantly stopping the mouths of the shameless. Wherefore he makes no assertion, nor does he say that they did not receive either; but what was far more than this, he cites the Corinthians themselves as witnesses that they had received nothing, that he may not seem to be witnessing in his own person, but by their verdict; which course we are accustomed to take in matters fully admitted and about which we are confident. 'For tell me,' he says, 'Did any one of those who were sent by us make unfair gain of you?' He did not say, 'Did any one receive aught from you?' but he calls the things 'unfair gain;' attacking them and shaming them exceedingly, and showing that to receive of an unwilling [giver] is 'unfair gain.' And he said not 'did Titus?' but, "did any?" 'For ye cannot say this either,' he says, 'that such an one certainly did not receive, but another did. No single one of those who came did so.' "I exhorted Titus." This too is severely said. For he did not say, 'I sent Titus,' but, 'I exhorted' him; showing that if he had received even, he would have done so justly; but, nevertheless, even so he remained pure. Wherefore he asks them again, saying, "Did Titus take any advantage of you? Walked we not by the same spirit?" What means, "by the same spirit?" He ascribes the whole to grace and shows that the whole of this praise is the good result not of our labors, but of the gift of the Spirit and of Grace. For it was a very great instance of grace that although both in want and hunger they would receive nothing for the edification of the disciples. "Walked we not in the same steps?" That is to say, they did not depart the least from this strictness, but preserved the same rule entire.

2 Corinthians 12:19 — Homily 28 on 2 Corinthians

"Again, think ye that we are excusing ourselves unto you?" Seest thou how he is continually in fear, lest he should incur the suspicion of flattery? Seest thou an Apostle's prudence, how constantly he mentions this? For he said before, "We commend not ourselves again, but give you occasion to glory;" and in the commencement of the Epistle, "Do we need letters of commendation?" "But all things are for your edifying." Again he is soothing them. And he does not here either say clearly, 'on this account we receive not, because of your weakness;' but, 'in order that we may edify you;' speaking out indeed more clearly than he did before, and revealing that wherewith he travailed; but yet without severity. For he did not say, 'because of your weakness;' but, 'that ye may be edified.'

2 Corinthians 12:20 — Homily 28 on 2 Corinthians

"For I fear, lest by any means when I come, I should not find you such as I would, and should myself be found of you such as ye would not." He is going to say something great and offensive. And therefore he also inserts this excuse [for it], both by saying, "All things are for your edifying," and by adding, "I fear," softening the harshness of what was presently going to be said. For it was not here out of arrogance nor the authority of a teacher, but out of a father's tender concern, when he is more fearful and trembling than the sinners themselves at that which is likely to reform them. And not even so does he run them down or make an absolute assertion; but says doubtingly, "lest by any means when I come, I should not find you such as I would." He did not say, 'not virtuous,' but "not such as I would," everywhere employing the terms of affection. And the words, "I should find," are of one who would express what is out of natural expectation, as are also those, "I shall be found by you." For the thing is not of deliberate choice, but of a necessity originating with you. Wherefore he says, "I should be found such as ye would not." He said not here, "such as I would not," but, with more severity, "such as ye wish not." For it would in that case become his own will, not indeed what he would first have willed, but his will nevertheless. For he might indeed have said again, 'such as I would not,' and so have showed his love: but he wishes not to relax his hearer. Yea rather, his words would in that case have been even harsher; but now he has at once dealt them a smarter blow and showed himself more gentle. For this is the characteristic of his wisdom; cutting more deeply, to strike more gently. Then, because he had spoken obscurely, he unveils his meaning, saying, "Lest there be strife, jealousy, wraths, backbitings, whisperings, swellings." And what he might well put first, that he puts last: for they were very proud against him. Therefore, that he may not seem principally to be seeking his own, he first mentions what was common. For all these things were gendered of envy, their slanderings, accusations, dissensions. For just like some evil root, envy produced wrath, accusation, pride, and all these other evils, and by them was increased further.

2 Corinthians 12:21 — Homily 28 on 2 Corinthians

"And lest when I come again, my God should humble me among you." And the word "again," too, is as smiting them. For he means, 'What happened before is enough;' as he said also in the beginning [of the Epistle], "to spare you, I came not as yet to Corinth." Seest thou how he shows both indignation and tender affection? But what means, "will humble me?" And yet this is glorious rather, to accuse, to take vengeance, to call to account, to be seated in the place of judge; howbeit he calls it a humbling. So far was he from being ashamed of that [cause of] humbling, because, "his bodily presence was weak, and his speech of no account," that he wished to be even for ever in that case, and deprecated the contrary. And he says this more clearly as he proceeds; and he counts this to be especially humbling, to be involved in such a necessity as the present, of punishing and taking vengeance. And wherefore did he not say, 'lest when I come I shall be humbled,' but, "lest when I come my God will humble me." 'Because had it not been for His sake, I should have paid no attention nor been anxious. For it is not as possessing authority and for my own pleasure, that I demand satisfaction, but because of His commandment.' Now above, indeed, he expressed himself thus, "I shall be found;" here, however, he relaxes and adopts milder and gentler language, saying, "I shall mourn for many of them who have sinned." Not simply, "who have sinned," but, "Who have not repented." And he said not, 'all,' but "many;" nor made it clear who these were either, thereby making the return unto repentance easy to them; and to make it plain that a repentance is able to right transgressions, he bewails those that repent not, those who are incurably diseased, those who continue in their wounds. Observe then Apostolic virtue, in that, conscious of no evil in himself, he laments over the evils of others and is humbled for other men's transgressions. For this is the especial mark of a teacher, so to sympathize with the calamities of his disciples, and to mourn over the wounds of those who are under him. Then he mentions also the specific sin. "Of the lasciviousness and uncleanness which they committed." Now in these words he alludes indeed to fornication; but if one carefully examine the subject, every kind of sin can be called by this name. For although the fornicator and adulterer is preeminently styled unclean, yet still the other sins also produce uncleanness in the soul. And therefore it is that Christ also calls the Jews unclean, not charging them with fornication only, but with wickedness of other kinds as well. Wherefore also He says that they made the outside clean, and that "not the things which enter in defile the man, but those which come out from him;" and it is said in another place, "Every one that is proud in heart is unclean before the Lord."

2 Corinthians 13:1 — Homily 29 on 2 Corinthians

The wisdom of Paul and his much tender affection, one may observe in many other circumstances, but especially in this, his being so abundant and vehement in his admonitions, but so tardy and procrastinating in his punishments. For he did not chastise them immediately on their sinning, but warned them once and again; and not even so, upon their paying no attention, does he exact punishment, but warns again, saying, "This is the third time I am coming to you;" and "before I come I write again." Then, that his procrastinating may not produce indifference, see how he corrects this result also, by threatening continually and holding the blow suspended over them, and saying, "If I come again I will not spare;" and "lest when I come again I should mourn for many." These things, then, he doeth and speaketh, in this too imitating the Lord of all: because that God also threateneth indeed continually and warneth often, but not often chastiseth and punisheth. And so in truth also doth Paul, and therefore he said also before, "To spare you I came not as yet to Corinth." What is, "to spare you?" Lest finding you to have sinned and to continue unamended, I should visit with chastisement and punishment. And here, "This is the third time I am coming to you. At the mouth of two witnesses or three shall every word be established."

2 Corinthians 13:2 — Homily 29 on 2 Corinthians

"For if at the mouth of two witnesses or three every word shall be established, and I have come twice and spoken, and speak now also by this Epistle; it follows, I must after this keep my word. For think not, I pray you, that my writing is of less account than my coming; for as I spoke when present, so now I write also when absent." Seest thou his fraternal solicitude? Seest thou forethought becoming a teacher? He neither kept silence nor punished, but he both foretells often, and continues ever threatening, and puts off the punishment, and if they should continue unamended, then he threatens to bring it to the proof. But what didst thou tell them before when present, and when absent writest? "That if I come again, I will not spare."

2 Corinthians 13:3 — Homily 29 on 2 Corinthians

Then with much anger and vehement indignation against those who make a mock of him as weak, and ridicule his presence, and say, "his presence is weak, and his speech of no account;" aiming his efforts at these men, he says, "Seeing that ye seek a proof of Christ that speaketh in me." For he said this, dealing at once a blow at these, and at the same time lashing those also. Now what he means is this; "Since ye are desirous of proving whether Christ dwelleth in me, and call me to an account, and on this score make a mock of me as mean and despicable, as I were destitute of that Power; ye shall know that we are not destitute, if ye give us occasion, which God forbid."

2 Corinthians 13:3-4 — Homily 29 on 2 Corinthians

Then, as I said, by transferring the argument from himself to Christ, he enhances their fear, he increases his threat. And what he says is this; "for even supposing I should do something and chastise and take vengeance on the guilty ones, is it I that chastise and take vengeance? it is He that dwelleth in me, Christ Himself. But if ye do not believe this, but are desirous of receiving a proof by deeds of Him that dwelleth in me, ye shall know presently; For he is not weak to you-ward, but is even powerful." And wherefore added he "to you-ward," seeing He is mighty everywhere? for should He be minded to punish unbelievers, He is able; or demons, or anything whatsoever. What then is the import of the addition? The expression is either as shaming them exceedingly by remembrance of the proofs they have already received; or else as declaring this, that meanwhile He shows His power in you who ought to be corrected.

2 Corinthians 13:4 — Homily 29 on 2 Corinthians

"For though He was crucified through weakness, yet He liveth through the Power of God." These words have much obscurity and give disturbance to the weaker sort. Wherefore it is necessary to unfold them more clearly, and to explain the signification of the expression as to which the obscurity exists, that no one may be offended, even of the simpler sort. What then, at all, is that which is here said, and what the term "weakness" designates, and in what signification it is used, it is necessary to learn. For the term is indeed one, but it has many meanings. For bodily sickness is termed "weakness:" whence it is even said in the Gospel, "Behold, he whom Thou lovest is weak," concerning Lazarus; and He Himself said, "This weakness is not unto death;" and Paul, speaking of Epaphras, "For indeed he was weak nigh unto death, but God had mercy on him;" and of Timothy, "Use a little wine for thy stomach's sake and thine often weaknesses." For all these denote bodily sickness. Again, the not being established firmly in the faith is called "weakness;" the not being perfect and complete. And denoting this Paul said, "Him that is weak in the faith receive ye but not to doubtful disputations:" and again, "One believeth that he may eat all things; another, who is weak, eateth herbs," denoting him who is weak in the faith. Here then are two significations of the term "weakness;" there is yet a third thing which is called "weakness." What then is this? Persecutions, plottings, insults, trials, assaults. And denoting this Paul said, "For this thing I besought the Lord thrice. And He said unto me, My grace is sufficient for thee: for My power is made perfect in weakness." What is "in weakness?" In persecutions, in dangers, in trials, in plottings, in deaths. And denoting this he said, Wherefore, I take pleasure in weakness. Then showing what kind of weakness he means, he spake not of fever, nor of doubt about the faith; but what? "in injuries, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me. For when I am weak, then am I strong." That is to say, "when I am persecuted, when I am driven up and down, when I am plotted against, then am I strong, then the rather I prevail over, and get the better of them that plot against me, because that grace resteth upon me more largely." It is then in this third sense that Paul useth "weakness;" and this is what he means by it.

2 Corinthians 13:5 — Homily 29 on 2 Corinthians

"Try your own selves, whether ye be in the faith, prove your own selves. Know ye not as to your own selves, that Christ is in you, unless indeed ye be reprobate?" For since by what he has said he hath shown that even if he does not punish, it is not because he hath not Christ in himself, but because he intimates His long-suffering, Who was crucified and yet avenged not Himself; he again, in another manner, produces the same effect, and still more irrefragably, establishing his argument by the disciples.

2 Corinthians 13:6 — Homily 29 on 2 Corinthians

"But I hope that ye shall know that we are not reprobate." What followed naturally was to have said, "but if ye have become reprobate, yet we have not." He doth not, however, say so, for fear of wounding them, but he hints it in an obscure manner, without either making the assertion thus, "ye are reprobate," or proceeding by question and saying, "But if ye are reprobate," but leaving out even this way of putting it by question, he indicates it obscurely by adding, "But I hope that ye shall know that we are not reprobate."

2 Corinthians 13:7 — Homily 29 on 2 Corinthians

Then when he has held the threat suspended over their heads, and brought the punishment now up to their doors, and has set them a trembling, and made them look for vengeance; see how again he sweetens down his words and soothes their fear, and shows his unambitious temper, his tender solicitude towards his disciples, his high-principledness of purpose, his loftiness and freedom from vain-glory. For he exhibits all these qualities in what he adds...

2 Corinthians 13:8 — Homily 29 on 2 Corinthians

"For we can do nothing against the truth, but for the truth." For that he may not seem [merely] to be gratifying them, (for this is what one who was void of vain-glory might do,) but to be doing what the nature of the thing demanded, he added this, "for we can do nothing against the truth." "For if we find you," he says, "in good repute, having driven away your sins by repentance and having boldness towards God; we shall not be able thereafter, were we never so willing, to punish you, but should we attempt it even, God will not work with us. For to this end gave He us our power that the judgment we give should be true and righteous, not contrary to the truth."

2 Corinthians 13:9 — Homily 29 on 2 Corinthians

Moreover as he has eagerly endeavored this, so is he desirous also to show that his mind was quite joined to them; wherefore also he added, "For we rejoice when we are weak, and ye are strong. For this also we pray for even your perfecting." "For most certainly," he says, "we cannot do any thing against the truth, that is, punish you if you are well pleasing [to God]; besides, because we cannot, we therefore do not wish it, and even desire the contrary. Nay, we are particularly glad of this very thing, when we find you giving us no occasion to show that power of ours for punishment. For even if the doing of such things shows men glorious and approved and strong; still we desire the contrary, that ye should be approved and unblamable, and that we should never at any time reap the glory thence arising."

2 Corinthians 13:10 — Homily 30 on 2 Corinthians

He was sensible he had spoken more vehemently than his wont, and especially towards the end of the Epistle. Since then he had said these things and more besides, terrifying, shaming, reproaching, lashing them, he says, in excuse for all, "For this cause I write these things while absent, that I may not when present deal sharply." For I am desirous the sharpness should lie in my letters and not in my deeds. I wish my threats to be vehement, that they may continue threats and never go forth into action.

2 Corinthians 13:11 — Homily 30 on 2 Corinthians

What means, "for the rest, brethren, rejoice?" Thou hast pained, terrified, thrown them into an agony, made them to tremble and fear, and how biddest thou them rejoice? 'Why, for this very reason I bid them rejoice. For,' he says, 'if what is your part follow upon mine, there will be nothing to prevent that joy. For all my part has been done; I have suffered long, I have delayed, I have forborne to cut off, I have besought, I have advised, I have alarmed, I have threatened, so as by every means to gather you in unto the fruit of repentance. And now it behoveth that your part be done, and so your joy will be unfading.'

2 Corinthians 13:12 — Homily 30 on 2 Corinthians

Then to lead them on unto it, he says, "Salute one another with a holy kiss." What is "holy?" not hollow, not treacherous, like the kiss which Judas gave to Christ. For therefore is the kiss given, that it may be fuel unto love, that it may kindle the disposition, that we may so love each other, as brothers brothers, as children parents, as parents children; yea, rather even far more. For those things are a disposition implanted by nature, but these by spiritual grace. Thus our souls bound unto each other.

2 Corinthians 13:13 — Homily 30 on 2 Corinthians

And having said, "Salute one another with an holy kiss," he added, "All the saints salute you." By this also giving them good hopes. He has added this in the place of the kiss, knitting them together by the salutation, for the words also proceed from the same mouth from which the kiss. Seest thou how he brings them all together, both those who are widely separated in the body and those who are near, these by the kiss and those by the written message?

2 Corinthians 13:14 — Homily 30 on 2 Corinthians

"The grace of our Lord Jesus Christ, and the love of God," and the Father, "and the communion of the Holy Ghost, be with you all." After having united them to one other by the salutations and the kisses, he again closes his speech with prayer, with much carefulness uniting them unto God also.

2 Kings 13:21 — Eulogy on Saint Ignatius

Not only to-day, therefore, but every day let us go forth to him, plucking spiritual fruits from him. For it is, it is possible for him who comes hither with faith to gather the fruit of many good things. For not the bodies only, but the very sepulchres of the saints have been filled with spiritual grace. For if in the case of Elisha this happened, and a corpse when it touched the sepulchre, burst the bands of death and returned to life again, much rather now, when grace is more abundant, when the energy of the spirit is greater, is it possible that one touching a sepulchre, with faith, should win great power; thence on this account God allowed us the remains of the saints, wishing to lead by them us to the same emulation, and to afford us a kind of haven, and a secure consolation for the evils which are ever overtaking us. Wherefore I beseech you all, if any is in despondency, if in disease, if under insult, if in any other circumstance of this life, if in the depth of sins, let him come hither with faith, and he will lay aside all those things, and will return with much joy, having procured a lighter conscience from the sight alone. But more, it is not only necessary that those who are in affliction should come hither, but if any one be in cheerfulness, in glory, in power, in much assurance towards God, let not this man despise the benefit. For coming hither and beholding this saint, he will keep these noble possessions unmoved, persuading his own soul to be moderate by the recollection of this man's mighty deeds, and not suffering his conscience by the mighty deeds to be lifted up to any self conceit.

2 Kings 16:3 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 1.6.7

Do you see that demons dwell in their souls and that these demons are more dangerous than the ones of old? And this is very reasonable. In the old days the Jews acted impiously toward the prophets; now they outrage the Master of the prophets. Tell me this. Do you not shudder to come into the same place with people possessed, who have so many unclean spirits, who have been reared amid slaughter and bloodshed? Must you share a greeting with them and exchange a bare word? Must you not turn away from them since they are the common disgrace and infection of the whole world? Have they not come to every form of wickedness? Have not all the prophets spent themselves making many and long speeches of accusation against them? What tragedy, what manner of lawlessness have they not eclipsed by their blood guilt? They sacrificed their own sons and daughters to demons. They refused to recognize nature, they forgot the pangs of birth, they trod underfoot the rearing of their children, they overturned from their foundations the laws of kinship, they became more savage than any wild beast.

2 Kings 17:3-6 — Homily 31 on John

And it may be worth while to relate from what sources the Samaritans were made up; since all this country is called Samaria. Whence then did they receive their name? The mountain was called "Somor" from its owner, as also Esaias saith, "and the head of Ephraim is Somoron;" but the inhabitants were termed not "Samaritans" but "Israelites." But as time went on, they offended God, and in the reign of Pekah, Tiglath-Pileser came up, and took many cities, and set upon Elah, and having slain him, gave the kingdom to Hoshea. Against him Shalmaneser came and took other cities, and made them subject and tributary. At first he yielded, but afterwards he revolted from the Assyrian rule, and betook himself to the alliance of the Ethiopians. The Assyrian learnt this, and having made war upon them and destroyed their cities, he no longer allowed the nation to remain there, because he had such suspicions that they would revolt.

2 Kings 17:24 — Homily 31 on John

But he carried them to Babylon and to the Medes, and having brought thence nations from divers places, planted them in Samaria, that his dominion for the future might be sure, his own people occupying the place. After this, God, desiring to show that He had not given up the Jews through weakness, but because of the sins of those who were given up, sent lions against the foreigners, who ravaged all their nation. These things were reported to the king, and he sent a priest to deliver to them the laws of God. Still not even so did they desist wholly from their impiety, but only by halves. But as time went on, they in turn abandoned their idols, and worshiped God. And when things were in this state, the Jews having returned, ever after entertained a jealous feeling towards them as strangers and enemies, and called them from the name of the mountain, "Samaritans."

2 Kings 17:33 — HOMILIES ON THE GOSPEL OF JOHN 33.1

How then did the Samaritans "know not" what they worshiped? Because they thought that God was local and partial; so at least they served Him, and so they sent to the Persians, and reported that "the God of this place is wroth with us," in this respect forming no higher opinion of Him than of their idols. Wherefore they continued to serve both Him and devils, joining things which ought not to be joined. The Jews, on the contrary, were free from this supposition, at least the greater part of them, and knew that He was God of the world. Therefore He saith, "Ye worship ye know not what; we know what we worship."

2 Kings 19:34 — LETTER TO THE FALLEN THEODORE 1.14

For the blessed David also had a fall like that which has now happened to you; and not this only but another also that followed it. I mean that of murder. What then? Did he remain prostrate? Did he not immediately rise up again with energy and place himself in position to fight the enemy? In fact, he wrestled with him so bravely that even after his death he was the protector of his offspring. For when Solomon had perpetrated great iniquity and had deserved countless deaths, God said that he would leave him the kingdom intact, thus speaking: "I will surely rend the kingdom out of your hand and will give it to your servant. Nevertheless I will not do this in your days." Wherefore? "For David your father's sake, I will take it out of the hand of your son." And again when Hezekiah was about to run the greatest possible risk, although he was a righteous man, God said that he would aid him for the sake of this saint. "For I will cast my shield," he says, "over this city to save it for my own sake and for my servant David's sake." So great is the force of repentance.

2 Kings 19:34 — HOMILIES ON GENESIS 42.24

The Lord's goodness is immense, and frequently he finds his way to grant the salvation of the majority on account of a few just people. Why do I say on account of a few just people? Frequently, when a just person cannot be found in the present life, he takes pity on the living on account of the virtue of the departed and cries aloud in the words, "I will protect this city for my own sake and the sake of my servant David." Even if they do not deserve to be saved, he is saying, and have no claim on salvation, yet since showing love is habitual with me and I am prompt to have pity and rescue them from disaster, for my own sake and the sake of my servant David I will act as a shield; he who passed on from this life many years before will prove the salvation of those who have fallen victim to their own indifference.

2 Kings 19:35-36 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 6.3.6-7

But the Jews will say, "Where is the evidence that God has turned away from us?" Does this still need proof in words? Tell me this. Do not the facts themselves shout it out? Do they not send forth a sound clearer than the trumpet's call? Do you still ask for proof in words when you see the destruction of your city, the desolation of your temple and all the other misfortunes that have come on you? "But people brought these things on us, not God." Rather it was God above all others who did these things. If you attribute them to people, then you must consider that even if people were to have the boldness, they would not have had the power to bring these things to accomplishment, unless it were by God's decree. The barbarian came down on you and brought all Persia with him. He expected that he would catch you all by the suddenness of his attack, and he kept you all locked in the city as if you were caught in the net of a hunter or fisherman. Because God was gracious to you at the time—I repeat, at that time—without a battle, without a war, without a hostile encounter, the barbarian king left 185,000 of his slain soldiers among you and fled, contented that he alone was saved. And God often decided countless other battles in this way. So also now, if God had not deserted you once and for all, your enemies would not have had the power to destroy your city and leave your temple desolate. If God had not abandoned you, the ruin of desolation would not have lasted so long a time, nor would your frequent efforts to rebuild the temple have been in vain.

2 Kings 20:3 — HOMILIES ON THE GOSPEL OF MATTHEW 53.6-7

For which of the things in our present life seems to thee pleasant? A sumptuous table, and health of body, and glory, and wealth? Nay, these delights, if thou set them by that pleasure, will prove the bitterest of all things, compared thereunto. For nothing is more pleasurable than a sound conscience, and a good hope. And if ye would learn this, let us inquire of him who is on the point of departing hence, or of him that is grown old; and when we have reminded him of sumptuous banqueting which he hath enjoyed, and of glory and honor, and of good works which he hath some time practised and wrought, let us ask in which he exults the more; and we shall see him for the other ashamed, and covering his face, but for these soaring and leaping with joy. So Hezekiah, too, when he was sick, called not to mind sumptuous feasting, nor glory, nor royalty, but righteousness. For "remember," saith he, "how I walked before Thee in an upright way."

2 Kings 21:2-16 — HOMILIES ON THE GOSPEL OF MATTHEW 22.6

For so Manasses had perpetrated innumerable pollutions, having both stretched out his hands against the saints, and brought abominations into the temple, and filled the city with murders, and wrought many other things beyond excuse; yet nevertheless after so long and so great wickedness, he washed away from himself all these things. How and in what manner? By repentance, and consideration. For there is not, yea, there is not any sin, that doth not yield and give way to the power of repentance, or rather to the grace of Christ. Since if we would but only change, we have Him to assist us. And if thou art desirous to become good, there is none to hinder us; or rather there is one to hinder us, the devil, yet hath he no power, so long as thou choosest what is best, and so attractest God to thine aid.

2MA 12:44-45 — Homily 41 on First Corinthians, Section 8 Paragraph 3

Let us then give them aid and perform commemoration for them. For if the children of Job were purged by the sacrifice of their father, why do you doubt that when we too offer for the departed, some consolation arises to them? Since God is wont to grant the petitions of those who ask for others. And this Paul signified saying, "that in a manifold Person your gift towards us bestowed by many may be acknowledged with thanksgiving on your behalf." [2 Corinthians 1:11] Let us not then be weary in giving aid to the departed, both by offering on their behalf and obtaining prayers for them: for the common Expiation of the world is even before us.

2MA 12:44-45 — Homily 3 on Philippians, Section Philippians 1:24, Paragraph 3

Mourn for those who have died in wealth... Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf.

2 Peter 1:2 — CATENA

There is nothing to equal this, which is why we pray and seek after the angel of peace. Everywhere we pray for peace in the churches—in the prayers, in the supplications and in the sermons. And the Guardian of the church gives it to us not once or twice but many times over: "Peace be unto you." Why? Because peace is the mother of all good things and the foundation of our joy. For this reason Christ taught his disciples that when they entered people's houses they were to say: "Peace be unto you." Without peace everything else is useless.

2 Peter 1:8 — CATENA

These things, as well as those already mentioned, namely, virtue, knowledge, continence, patience, godliness, brotherly love and charity, must not only be present in us, they must be present to overflowing. For if their presence is a good thing, how much more their abundance! What advantage do these things have, and what will it mean to have assurance on the day of our Lord Jesus Christ? Peter is speaking here of his second coming, when Christ will come to judge the living and the dead. Before the great and terrible judgment seat of God, what a good and wonderful thing it will be to have assurance of being acquitted!

2 Peter 1:9 — CATENA

When we hear these things, we must fortify ourselves and obey what is said, and cleanse ourselves from earthly things. If we do that, we shall share in his blessings, and we shall not need anything else. But if we do not obey, we shall be destroyed. What difference does it make whether we are destroyed through wealth or through laziness? Or if not through laziness, through cowardice? For when a farmer destroys his crop, it hardly matters how he does it. On the other hand, he will raise us up to do all the good works which he has predicted we shall do. Therefore it is necessary that once someone has been cleansed and has partaken of holiness, that he hold on to it through thick and thin, for without it he will not see the Lord.

2 Peter 2:6 — CATENA

Do you want to know why these things happened? There was one sin which was more wicked and disgusting than any other which those people were committing. It was because of that that God gave them this judgment.

2 Peter 2:16 — CATENA

If the grace of God could work through the animal without affecting the animal—for the ass was not saved—but only as a means of helping the Israelites, it is perfectly clear that he is prepared to work in us, which is why this story is so poignant.

2 Peter 2:22 — COMMENTARY ON JOHN 34

Repentance consists in no longer doing the same things, for he who reverts to the same sins is like a dog returning to his vomit.

2 Samuel 1:20 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 8.4.10

You have heard David's lament for Saul.… If David did not wish the matter paraded in public so that it might not be a source of joy to his foes, so much the more must we avoid spreading the story to alien ears. Rather, we must not spread it even among ourselves for fear that our enemies may hear it and rejoice, for fear that our own may learn of it and fall. We must hush it up and keep it guarded on every side. Do not say to me, "I told so-and-so." Keep the story to yourself. If you did not manage to keep quiet, neither will he manage to keep his tongue from wagging.

2 Samuel 1:25-26 — HOMILIES ON 2 TIMOTHY 7

I will now cite you from the Scriptures a wonderful instance of friendship. Jonathan, the son of Saul, loved David, and his soul was so knit to him, that David in mourning over him says, "Thy love to me was wonderful, passing the love of women. Thou wast wounded unto death." What then? did he envy David? Not at all, though he had great reason. How? Because, by the events he perceived that the kingdom would pass from himself to him, yet he felt nothing of the kind. He did not say, "This is he that is depriving me of my paternal kingdom," but he favored his obtaining the sovereignty; and he spared not his father for the sake of his friend. Yet let not any one think him a parricide, for he did not injure his father, but restrained his unjust attempts. He rather spared than injured him. He did not permit him to proceed to an unjust murder. He was many times willing even to die for his friend, and far from accusing him, he restrained even his father's accusation. Instead of envying, he joined in obtaining the kingdom for him. Why do I speak of wealth? He even sacrificed his own life for him. For the sake of his friend, he did not even stand in awe of his father, since his father entertained unjust designs, but his conscience was free from all such. Thus justice was conjoined with friendship. Such then was Jonathan. Let us now consider David. He had no opportunity of returning the recompense, for his benefactor was taken away before the reign of David, and slain before he whom he had served came to his kingdom. What then? As far as it was allowed him and left in his power, let us see how that righteous man manifested his friendship. "Very pleasant," he says, "hast thou been to me, Jonathan; thou wast wounded unto death." Is this all? This indeed was no slight tribute, but he also frequently rescued from danger his son and his grandson, remembrance of the kindness of the father, and he continued to support and protect his children, as he would have done those of his own son. Such friendship I would wish all to entertain both towards the living and the dead.

2 Samuel 6:6-7 — COMMENTARY ON GALATIANS 1

They [the Galatians] had, in fact, only introduced one or two commandments, circumcision and the observance of days, but he [Paul] says that the gospel was subverted, in order to show that a slight adulteration vitiates the whole. For as he who but partially pares away the image on a royal coin renders the whole spurious, so he who swerves ever so little from the pure faith soon proceeds from this to graver errors and becomes entirely corrupted. Where then are those who charge us with being contentious in separating from heretics and say that there is no real difference between us except what arises from our ambition? Let them hear Paul's assertion, that those who had but slightly innovated, subverted the gospel. … Don't you know that even under the old covenant, a man who gathered sticks on the sabbath, and transgressed a single commandment, and that not a great one, was punished with death? And that Uzzah, who supported the ark when on the point of being overturned, was struck suddenly dead, because he had intruded upon an office which did not pertain to him? Wherefore if to transgress the sabbath and to touch the falling ark drew down the wrath of God so signally as to deprive the offender of even a momentary respite, shall he who corrupts unutterably awe-inspiring doctrines find excuse and pardon? Assuredly not. A lack of zeal in small matters is the cause of all our calamities; and because slight errors escape fitting correction, great ones creep in. As in the body, a neglect of wounds generates fever, mortification and death; so in the soul, slight evils overlooked open the door to graver ones.

2 Samuel 11:3-4 — HOMILIES ON REPENTANCE AND ALMSGIVING 2.2.4-7

It would be better for the sun to be extinguished than for David's words to be forgotten and not transmitted to others. He fell into adultery and envy. For he saw, he says, a beautiful woman bathing and became enamored of her; and later he succeeded in doing all that he fancied.And the prophet was found in adultery, the pearl in mud. However, he did not yet understand that he had sinned, the passion ravaged him to such a great extent. Because, when the charioteer gets drunk, the chariot moves in an irregular, disorderly manner. What the charioteer is to the chariot, the soul is to the body. If the soul becomes darkened, the body rolls in mud. As long as the charioteer stands firm, the chariot drives smoothly. However, when he becomes exhausted and is unable to hold the reins firmly, you see this very chariot in terrible danger. This exact same thing happens to human beings. As long as the soul is sober and vigilant, this very body remains in purity. However, when the soul is darkened, this very body rolls in mud and in lusts. Therefore, what did David do? He committed adultery; yet neither was he aware nor was he censured by anyone. This occurred in his most venerable years, so you may learn that, if you are indolent, not even old age benefits you, nor, if you are earnest, can youthful years seriously harm you. Behavior does not depend on age but on the direction of the will.… So you may learn that the affairs of prudence rely upon the will and do not depend on age, just remember that David was found in his venerable years falling into adultery and committing murder; and he reached such a pathetic state that he was unaware that he had sinned, because his mind, which was the charioteer, was drunk from debauchery.

2 Samuel 12:1-13 — HOMILIES ON REPENTANCE AND ALMSGIVING 2.2.9

Therefore, Nathan went to David and wove a dramatic act for judgment. And what did he say? "My king, I want your judgment. There was a certain rich man and a certain poor one. The rich person possessed herds of cattle and many other flocks; and the poor one had one ewe that drank from his glass, ate from his table and slept in his embrace." Here Nathan revealed the genuine bond between a husband and wife. "When a certain stranger arrived, the rich man desired to keep his own animals, and he took the poor man's ewe and slaughtered her." Here, do you see how Nathan wove the dramatic act, mysteriously concealing the weapon in the glands of David's throat? Then what did the king say? Thinking that he had to pass judgment against someone else, he decided most severely. For such are human beings. When it concerns other people, they gladly and abruptly render decisions and publicize them. And what did David say? "As the Lord lives, the man who did this thing is worthy of death. And he shall restore the lamb fourfold." Therefore, what did Nathan reply? He did not allow the wound to be relieved for many hours; rather, he quickly stripped it naked and sharply embedded the knife deeply into it, so as not to rob it of the painful sensation. "You are the man, my king." What did the king say? "I have sinned against the Lord." He did not say, "Who are you who censures me? Who sent you to speak with such boldness? With what daring did you prevail?" He did not say anything of the sort; rather, he perceived the sin. And what did he say? "I have sinned against the Lord." Therefore, what did Nathan say to him? "And the Lord remitted your sin." You condemned yourself; I [God] remit your sentence. You confessed prudently; you annulled the sin. You appropriated a condemnatory decision against yourself; I repealed the sentence. Can you see that what is written in Scripture was fulfilled: "Be the first one to tell of your transgression so you may be justified" How toilsome is it to be the first one to declare the sin?

2 Samuel 12:16 — HOMILIES ON 2 CORINTHIANS 4.6

And I say not this to overturn fasting, (God forbid!) but to exhort you that with fasting ye do that which is better than fasting, the abstaining from all evil. David also sinned. Let us see then how he too repented. Three days he sat on ashes. But this he did not for the sin's sake, but for the child's, being as yet stupefied with that affliction. But the sin by other means did he wipe away, by humbleness, contrition of heart, compunction of soul, by falling into the like no more, by remembering it always, by bearing thankfully every thing that befalls him, by sparing those that grieve him, by forbearing to requite those who conspire against him; yea, even preventing those who desire to do this. For instance, when Shimei was bespattering him with reproaches without number and the captain who was with him was greatly indignant, he said, "Let him curse me, for the Lord hath bidden him:" for he had a contrite and humbled heart, and it was this especially which wiped away his sins. For this is confession, this is repentance.

2 Samuel 12:22-23 — HOMILIES ON COLOSSIANS 8

King David loved his child, and sat indeed in sackcloth and ashes, but he neither brought soothsayers, nor enchanters, (although there were such then, as Saul shows,) but he made supplication to God. So do thou likewise: as that just man did, so do thou also; the same words say thou, when thy child is dead, "I shall go to him, but he will not come to me." This is true wisdom, this is affection. However much thou mayst love thy child, thou wilt not love so much as he did then. For even though his child were born of adultery, yet that blessed man's love of the mother was at its height, and ye know that the offspring shares the love of the parents. And so great was his love toward it, that he even wished it to live, though it would be his own accuser, but still he gave thanks to God.

2 Samuel 15:3-6 — HOMILIES ON EPHESIANS 15

For nothing is so necessary for the proper conduct of affairs as prudence; and there is no greater hindrance to prudence than wickedness, and malice, and hollowness. Look at bilious persons, how unsightly they are, with all their bloom withered away. How weak they are, and puny, and unfit for anything. So also are souls of this nature. What else is wickedness, but a jaundice of the soul? Wickedness then has no strength in it, indeed it has not. Have ye a mind that I again make what I am saying plain to you by an instance, by setting before you the portraits of a treacherous and a guileless man? Absalom was a treacherous man, and "stole all men's hearts." And observe how great was his treachery. "He went about," it saith, "and said, 'Hast thou no judgment?'" wishing to conciliate every one to himself. But David was guileless. What then? Look at the end of them both, look, how full of utter madness was the former! For inasmuch as he looked solely to the hurt of his father, in all other things he was blinded. But not so David. For "he that walketh uprightly, walketh surely"; and reasonably; he is one that manages nothing over-subtilely, the man who devises no evil.

2 Samuel 16:11-12 — HOMILIES ON 2 CORINTHIANS 23.7

For if we suffer evil at the hands of men, we cut off no small part of our debt by bearing what is done to us nobly. We receive therefore no injury; for God reckons the ill-treatment towards our debt, not according to the principle of justice but of His loving-kindness; and because He succored not him that suffered evil. "Whence doth this appear?" saith one. The Jews once suffered evil at the hand of the Babylonians; and God did not prevent it: but they were carried away, children and women; yet afterwards did this captivity become a consolation to them in respect of their sins. Therefore He saith to Isaiah, "Comfort ye, comfort ye My people, ye priests: speak unto the heart of Jerusalem, for she hath received of the Lord's hand double for sins." And again; "Grant us peace, for Thou hast repaid us every thing." And David saith; "Behold mine enemies, for they are multiplied; and forgive all my sins." And when he bore with Shimei cursing him, he said, "Let him alone, that the Lord may see my abasement, and requite me good for this day." For when He aideth us not when we suffer wrong, then most of all are we advantaged; for He sets it to the account of our sins, if we bear it thankfully.

2 Samuel 17:1-4 — HOMILIES ON PHILIPPIANS 5

There is nothing so foreign to a Christian soul as haughtiness. Haughtiness, I say, not boldness nor courage, for these are congenial. But these are one thing, and that another; so too humility is one thing, and meanness, flattery, and adulation another. I will now, if you wish, give you examples of all these qualities. For these things which are contraries, seem in some way to be placed near together, as the tares to the wheat, and the thorns to the rose. But while babes might easily be deceived, they who are men in truth, and are skilled in spiritual husbandry, know how to separate what is really good from the bad. Let me then lay before you examples of these qualities from the Scriptures. What is flattery, and meanness, and adulation? Ziba flattered David out of season, and falsely slandered his master. Much more did Ahitophel flatter Absalom. But David was not so, but he was humble. For the deceitful are flatterers, as when they say, "O king, live for ever." Again, what flatterers the magicians are.

2 Samuel 18:33 — HOMILIES ON ROMANS 29

So great is the concern and sympathy of a good Pastor. For his bowels were writhed at their falling, as when one's own children are killed. And on this ground he begged that the wrath might come upon himself. And in the beginning of the slaughter he would have done this, unless he had seen it advancing and expected that it would come to himself. When therefore he saw that this did not happen, but that the calamity was raging among them, he no longer forbore, but was touched more than for Amnon his first-born. For then he did not ask for death, but now he begs to fall in preference to the others. Such ought a ruler to be and to grieve rather at the calamities of others than his own. Some such thing he suffered in his son's case likewise, that you might see that he did not love his son more than his subjects, and yet the youth was unchaste, and an ill-user of his father, and still he said, "Would that I might have died for thee!" What sayest thou, thou blessed one, thou meekest of all men? Thy son was set upon killing thee, and compassed thee about with ills unnumbered. And when he had been removed, and the trophy was raised, dost thou then pray to be slain? Yea, he says, for it is not for me that the army has been victorious, but I am warred against more violently than before, and my bowels are now more torn than before.

2 Samuel 20:9-10 — HOMILIES ON THE GOSPEL OF MATTHEW 42.2

Would ye that in another way also I should make what I say plainer? Let us look into their case, who avenge themselves even justly. For as to the wrong doers, that they are the most worthless of all men, warring against their own soul; this is surely plain to every one. But who avenged himself justly, yet kindled innumerable ills, and pierced himself through with many calamities and sorrows? The captain of David's host. For he both stirred up a grievous war, and suffered unnumbered evils; not one whereof would have happened, had he but known how to command himself. Let us flee therefore from this sin, and neither in words nor deeds do our neighbors wrong.

2 Samuel 21:17 — HOMILIES ON 2 THESSALONIANS 4

Entreat God—for this cause entreat Him. It is in our behalf indeed that it is done, but it is wholly for your sakes. For we are appointed for your advantage, and for your interests we are concerned.…For violent is the enemy we have. For each of you indeed anxiously thinks of his own interests, but we the concerns of all together. We stand in the part of the battle that is pressed on. The devil is more violently armed against us. For in wars too, he that is on the opposite side endeavors before all others to overthrow the general. For this reason all his fellow-combatants hasten there. For this reason there is much tumult, every one endeavoring to rescue him; they surround him with their shields, wishing to preserve his person. Hear what all the people said to David (I do not say this, as comparing myself to David, for I am not so mad, but because I wish to show the affection of the people for their ruler), "Thou shalt go no more out with us to battle, that thou quench not the lamp of Israel." See how anxious they were to spare the old man. I am greatly in need of your prayers. Let no one, as I have said, from an excessive humility deprive me of this alliance and succor. If our part be well approved, your own also will be more honorable. If our teaching flow abundantly, the riches will redound to you.

2 Samuel 24:17 — Homily on Hebrews 19

And how is it possible (you say) that one should so love his neighbor as himself? If others had not done this, you might well think it impossible: but if they have done it, it is plain that from indolence it is not done by ourselves. And besides, Christ enjoins nothing impossible, seeing that many have even gone beyond His commands. Who has done this? Paul, Peter, all the company of the Saints. Nay, indeed if I say that they loved their neighbors, I say no great matter: they so loved their enemies as no man would love those who were likeminded with himself. For who would choose for the sake of those likeminded, to go away into Hell, when he was about to depart unto a kingdom? No man. But Paul chose this for the sake of his enemies, for those who stoned him, those who scourged him. What pardon then will there be for us, what excuse, if we shall not show towards our friends even the very smallest portion of that love which Paul showed towards his enemies? And before him too, the blessed Moses was willing to be blotted out of God's book for the sake of his enemies who had stoned him. David also when he saw those who had stood up against him slain, saith, "I, the shepherd, have sinned, but these, what have they done?" And when he had Saul in his hands, he would not slay him, but saved him; and this when he himself would be in danger. But if these things were done under the Old [Covenant] what excuse shall we have who live under the New, and do not attain even to the same measure with them? For if, "unless our righteousness exceed that of the Scribes and Pharisees, we shall not enter into the kingdom of Heaven," how shall we enter in when we have even less than they?

2 Thessalonians 1:1-2 — Homily 2 on 2 Thessalonians

The greater part of men do and devise all things with a view to ingratiate themselves with rulers, and with those who are greater than themselves; and they account it a great thing, and think themselves happy, if they can obtain that object. But if to obtain favor with men is so great an advantage, how great must it be to find favor with God? On this account he always thus prefaces his Epistle, and invokes this upon them, knowing that if this be granted, there will be nothing afterwards grievous, but whatever troubles there may be, all will be done away. And that you may learn this, Joseph was a slave a young man, inexperienced, unformed, and suddenly the direction of a house was committed to his hands, and he had to render an account to an Egyptian master. And you know how prone to anger and unforgiving that people is, and when authority and power is added, their rage is greater, being inflamed by power. And this too is manifest from what he did afterwards. For when the mistress made accusation, he bore with it. And yet it was not the part of those who held the garment, but of him who was stripped, to have suffered violence. For he ought to have said, If he had heard that thou didst raise thy voice, as thou sayest, he would have fled, and if he had been guilty, he would not have waited for the coming of his master. But nevertheless he took nothing of this sort into consideration, but unreasonably giving way altogether to anger, he cast him into prison. So thoughtless a person was he. And yet even from other things he might have conjectured the good disposition and the intelligence of the man. But nevertheless, because he was very unreasonable, he never considered any such thing. He therefore who had to do with such a harsh master, and who was intrusted with the administration of his whole house, being a stranger, and solitary, and inexperienced; when God shed abundant grace upon him, passed through all, as if his temptations had not even existed, both the false accusation of his mistress, and the danger of death, and the prison, and at last came to the royal throne. "Grace to you and peace," he says, "from God the Father and the Lord Jesus Christ."

2 Thessalonians 1:3 — Homily on 2 Thessalonians 2

"We are bound to give thanks to God alway for you, brethren, even as it is meet." Again a sign of great humility. For he led them to reflect and consider, that if for our good actions others do not admire us first, but God, much more also ought we. And in other respects too he raises up their spirits, because they suffer such things as are not worthy of tears and lamentations, but of thanksgiving to God. But if Paul is thankful for the good of others, what will they suffer, who not only are not thankful, but even pine at it. "For that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth." And how, you say, can faith increase? That is when we suffer something dreadful for it. It is a great thing for it to be established, and not to be carried away by reasonings. But when the winds assail us, when the rains burst upon us, when a violent storm is raised on every side, and the waves succeed each other-then that we are not shaken, is a proof of no less than this, that it grows, and grows exceedingly, and becomes loftier. For as in the case of the flood all the stony and lower parts are soon hidden, but as many things as are above, it reaches not them, so also the faith that is become lofty, is not drawn downwards. For this reason he does not say "your faith groweth;" but "groweth exceedingly, and the love of each one of you all toward one another aboundeth." Seest thou how this contributes for the ease of affliction, to be in close guard together, and to adhere to one another? From this also arose much consolation. The love and faith, therefore, that is weak, afflictions shake, but that which is strong they render stronger. For a soul that is in grief, when it is weak, can add nothing to itself; but that which is strong doth it then most. And observe their love. They did not love one indeed, and not love another, but it was equal on the part of all. For this he has intimated, by saying, "of each one of you all toward one another." For it was equally poised, as that of one body. Since even now we find love existing among many, but this love becoming the cause of division. For when we are knit together in parties of two or three, and the two indeed, or three or four, are closely bound to one another, but draw themselves off from the rest, because they can have recourse to these, and in all things confide in these; this is the division of love-not love. For tell me, if the eye should bestow upon the hand the foresight which it has for the whole body, and withdrawing itself from the other members, should attend to that alone, would it not injure the whole? Assuredly. So also if we confine to one or two the love which ought to be extended to the whole Church of God, we injure both ourselves and them, and the whole. For these things are not of love, but of division; schisms, and distracting rents. Since even if I separate and take a member from the whole man, the part separated indeed is united in itself, is continuous, all compacted together, yet even so it is a separation, since it is not united to the rest of the body. For what advantage is it, that thou lovest a certain person exceedingly? It is a human love. But if it is not a human love, but thou lovest for God's sake, then love all. For so God hath commanded to love even our enemies. And if He hath commanded to love our enemies, how much more those who have never aggrieved us? But, sayest thou, I love, but not in that way. Rather, thou dost not love at all. For when thou accusest, when thou enviest, when thou layest snares, how dost thou love? "But," sayest thou, "I do none of these things." But when a man is ill spoken of, and thou dost not shut the mouth of the speaker, dost not disbelieve his sayings, dost not check him, of what love is this the sign? "And the love," he says, "of each one of you all toward one another aboundeth."

2 Thessalonians 1:4 — Homily on 2 Thessalonians 2

"So that we ourselves glory in you in the Churches of God." Indeed in the first Epistle he says, that all the Churches of Macedonia and Achaia resounded, having heard of their faith. "So that we need not," he says, "to speak anything. For they themselves report concerning us what manner of entering in we had unto you." But here he says, "so that we glory." What then is it that is said? There he says that they need not instruction from him, but here he has not said that we teach them, but "we glory," and are proud of you. If therefore we both give thanks to God for you, and glory among men, much more ought you to do so for your own good deeds. For if your good actions are worthy of boasting from others, how are they worthy of lamentation from you? It is impossible to say. "So that we ourselves," he says, "glory in you in the Churches of God, for your patience and faith." Here he shows that much time had elapsed. For patience is shown by much time, not in two or three days. And he does not merely say patience. It is the part of patience indeed properly not yet to enjoy the promised blessings. But here he speaks of a greater patience. And of what sort is that? That which is shown in persecutions. "For your patience," he says, "and faith in all your persecutions and in the afflictions which ye endure." For they were living with enemies who were continually endeavoring on every side to injure them, and they were manifesting a patience firm and immovable. Let all those blush who for the sake of the patronage of men pass over to other doctrines. For whilst it was yet the beginning of the preaching, poor men who lived by their daily earnings took upon themselves enmities from rulers and the first men of the state, when there was nowhere king or governor who was a believer; and submitted to irreconcilable war, and not even so were unsettled.

2 Thessalonians 1:5 — Homily on 2 Thessalonians 2

"Which is a manifest token of the righteous judgment of God." See how he gathers comfort for them. He had said, We give thanks to God, he had said, We glory among men: these things indeed are honorable. But that which he most seeks for, who is in suffering, is, deliverance from evils, and vengeance upon those who are evil entreating them. For when the soul is weak, it most seeks for these things, for the philosophic soul does not even seek these things. Why then does he say, "a token of the righteous Judgment of God"? Here he has glanced at the retribution on either side, both of those who do the ill, and of those who suffer it, as if he had said, that the justice of God may be shown when He crowns you indeed, but punishes them. At the same time also he comforts them, showing that from their own labors and toils they are crowned, and according to the proportion of righteousness. But he puts their part first. For although a person even vehemently desires revenge, yet he first longs for reward. For this reason he says, "That ye may be counted worthy of the kingdom of God, for which ye also suffer." This then does not come to pass from the circumstance that those who injure them are more powerful than they, but because it is so that they must enter into the kingdom. "For through many tribulations," he says, "we must enter into the kingdom of God."

2 Thessalonians 1:6-7 — Homily on 2 Thessalonians 2

"If so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us at the revelation of the Lord Jesus from heaven with the Angels of His power." The phrase "If so be that" here is put for "because," which we also use, in speaking of things that are quite evident and not to be denied; instead of saying, "Because it is exceedingly righteous." "If so be," he says, "that it is a righteous thing" with God to punish these, he will certainly punish them. As if he had said, "If God cares for human affairs," "If God takes thought." And he does not put it of his own opinion, but among things confessedly true; as if one said, "If God hates the wicked," that he may compel them to grant that He does hate them. For such sentences are above all indisputable, inasmuch as they also themselves know that it is just. For if this is just with men, much more with God. "To recompense," he says, "affliction to them that afflict you, and to you that are afflicted rest." What then? Is the retribution equal? By no means, but see by what follows how he shows that it is more severe, and the "rest" much greater. Behold also another consolation, in that they have their partners in the afflictions, as partners also in the retribution. He joins them in their crowns with those who had performed infinitely more and greater works. Then he adds also the period, and by the description leads their minds upward, all but opening heaven already by his word, and setting it before their eyes; and he places around Him the angelic host, both from the place and from the attendants amplifying the image, so that they may be refreshed a little. "And to you that are afflicted rest with us," he says, "at the revelation of the Lord Jesus from heaven with the Angels of his power."

2 Thessalonians 1:8 — Homily on 2 Thessalonians 2

"In flaming fire rendering vengeance to them that know not God, and to them that obey not the Gospel of our Lord Jesus." If they that have not obeyed the Gospel suffer vengeance, what will not they suffer who besides their disobedience also afflict you? And see his intelligence; he says not here those who afflict you, but those "who obey not." So that although not on your account, yet on His own it is necessary to punish them. This then is said in order to full assurance, that it is altogether necessary for them to be punished: but what was said before, was said that they also might be honored, because they suffer these things on your account. The one causes them to believe concerning the punishment; the other to be pleased, because for the sake of what has been done to them they suffer these things.

2 Thessalonians 1:9 — Homily on Romans 31

But in what place, pray, will it be? Somewhere as I think at least quite out of the pale of this world. For as the prisons and mines are at a great distance from royal residences, so will hell be somewhere out of this world. Seek we not then to know where it is, but how we may escape it. Neither yet because God doth not punish all here, therefore disbelieve things to come. For merciful and long-suffering He is: that is why he threatens, and does not cast us into it forthwith. For "I desire not," He says, "the death of a sinner." But if there is no death of a sinner, the words are but idle. And I know indeed that there is nothing less pleasant to you than these words. But to me nothing is pleasanter.… Let us then continually employ ourselves with talking about these things. For to remember hell prevents our falling into hell. Dost thou not hear St. Paul saying, "Who shall suffer everlasting punishment from the face of the Lord?"

2 Thessalonians 1:9-10 — Homily on 2 Thessalonians 3

"Who shall suffer punishment, even eternal destruction from the face of the Lord, and from the glory of His might, when He shall come to be glorified in His Saints, and to be marveled at in all them that believed." There are many men, who form good hopes not by abstaining from their sins, but by thinking that hell is not so terrible as it is said to be, but milder than what is threatened, and temporary, not eternal; and about this they philosophize much. But I could show from many reasons, and conclude from the very expressions concerning hell, that it is not only not milder, but much more terrible than is threatened. But I do not now intend to discourse concerning these things. For the fear even from bare words is sufficient, though we do not fully unfold their meaning. But that it is not temporary, hear Paul now saying, concerning those who know not God, and who do not believe in the Gospel, that "they shall suffer punishment, even eternal destruction." How then is that temporary which is everlasting? "From the face of the Lord," he says. What is this? He here wishes to say how easily it might be. For since they were then much puffed up, there is no need, he says, of much trouble; it is enough that God comes and is seen, and all are involved in punishment and others in vengeance. "And from the glory of His might," he says "when He shall come to be glorified in His Saints, and to be marveled at in all them that believed." Is God glorified? Yea, he says, in all the Saints. How? For when they that puff so greatly see those who were scourged by them, who were despised, who were derided, even those now near to Him, it is His glory, or rather it is their glory, both theirs and His; His indeed, because He did not forsake them; theirs, because they were thought worthy of so great honor. For as it is His riches, that there are faitful men, so also it is His glory that there are those who are to enjoy His blessings. It is the glory of Him that is good, to have those to whom He may impart His beneficence. "And to be marveled at," he says, "in all them that believed," that is, "through them that believed." See here again, "in" is used for "through." For through them He is shown to be admirable, when He brings to so much splendor those who were pitiable and wretched, and who had suffered unnumbered ills, and had believed. His power is shown then; because although they seem to be deserted here, yet nevertheless they there enjoy great glory; then especially is shown all the glory and the power of God.

2 Thessalonians 1:10 — Homily on 2 Thessalonians 3

"Because our testimony unto you was believed in that day." That is, when those are brought into public view, who have suffered unnumbered ills, designed to make them apostatize from the faith, and yet have not yielded, but have believed, God is glorified. Then is shown the glory of these men also. "Judge none blessed," it says, "before his death." On this account he says, in that day will be shown those who believed.

2 Thessalonians 1:11 — Homily on 2 Thessalonians 3

"To which end also we pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and every work of faith, with power." "That He may count you," he says, "worthy of calling"; for they were not called. Therefore he has added, "and fulfill every desire of goodness." Since he also who was clothed in filthy garments, was called, but did not abide in his calling, but for this reason was the more rejected. "Of the calling," namely that to the bride-chamber. Since the five virgins also were called. "Arise" it says, "the bridegroom cometh." And they prepared themselves, but did not enter in. But he speaks of that other calling. Showing therefore what calling he is speaking of, he has added, "And fulfill every desire of goodness and every work of faith, with power." This is the calling, he says, that we seek. See how gently he takes them down. For that they may not be rendered vain by the excess of commendation, as if they had done great deeds, and may not become slothful, he shows that something still is wanting to them, so long as they are in this life. Which also he said in his Epistle to the Hebrews. "Ye have not yet resisted unto blood, striving against sin." "Unto all wellpleasing," he says, that is, His gratification, persuasion, full assurance. That is, that the persuasion of God may be fulfilled, that nothing may be wanting to you, that you may be so, as He wills. "And every work of faith," he says, "with power." What is this? The patient endurance of persecutions, that we may not faint, he says.

2 Thessalonians 1:12 — Homily on 2 Thessalonians 3

"That the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ." He spoke there of glory, he speaks of it also here. He said, that they are glorified, so that they might even boast. He said, what was much more, that they also glorify God. He said, that they will receive that glory. But here too he means; For the Master being glorified, the servants also are glorified. For those who glorify their Master, are much more glorified themselves, both by that very thing, and apart from it. For tribulation for the sake of Christ is glory, and that thing he everywhere calls glory. And by how much the more we suffer anything dishonorable, so much the more illustrious we become. Then again showing that this also itself is of God, he says, "according to the grace of our God and the Lord Jesus Christ"; that is, this grace He Himself has given us, that He may be glorified in us, and that He may glorify us in Him. How is He glorified in us? Because we prefer nothing before Him. How are we glorified in Him? Because we have received power from Him, so that we do not at all yield to the evils that are brought upon us. For when temptation happens, at the same time God is glorified, and we too. For they glorify Him, because He has so nerved us; they admire us, because we have rendered ourselves worthy. And all these things are done by the grace of God.

2 Thessalonians 2:1 — Homily on 2 Thessalonians 3

"Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto Him; to the end that ye be not quickly shaken from your mind." When the Ressurection will be, he has not said, but that it will not be now, he has said. "And our gathering together unto Him." This also is no little matter. See how the exhortation also is again accompanied with commendation and encouragement, in that He and all the Saints will certainly appear with us. Here he is discoursing concerning the resurrection and our gathering together. For these things will happen at the same time. He raises up their minds.

2 Thessalonians 2:1 — Homily on 2 Thessalonians 1

For that he did not depart, we may conjecture from hence: for he says in this Epistle, "We beseech you by the coming of our Lord Jesus Christ." For in his first Epistle he said, "Concerning the times and the seasons ye have no need that aught be written unto you." So that if he had gone, there would have been no need of his writing. But since the question was deferred, on this account he adds this Epistle, as in his Epistle to Timothy he says, "They subvert the faith of some, saying that the Resurrection is already past"; that the faithful henceforth hoping for nothing great or splendid, might faint under their sufferings. For since that hope supported them, and did not allow them to yield to the present evils, the devil wishing to cut it off, as being a kind of anchor, when he was not able to persuade them that the things to come were false, went to work another way, and having suborned certain pestilential men, endeavored to deceive those who believed into a persuasion that those great and splendid things had received their fulfillment. Accordingly these men then said that the Resurrection was already past. But now they said that the Judgment and the coming of Christ were at hand, that they might involve even Christ in a falsehood, and having pointed out to them that there is hereafter no retribution, nor judgment-seat, nor punishment and vengeance for those who had done them evil, they might both render these more bold, and those more dispirited.

2 Thessalonians 2:2 — Homily on 2 Thessalonians 1

And, what was worse than all, some attempted merely to report words as if they were said by Paul, but others even to forge Epistles as written by him. On this account, cutting off all access for them, he says, "Be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us." "Neither by spirit" he says, glancing at the false prophets.

2 Thessalonians 2:2 — Homily on 2 Thessalonians 3

"That ye be not quickly shaken," he says, "nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is now present." Here he seems to me to intimate that certain persons went about having forged an Epistle, as if from Paul, and showing this, said that the Day of the Lord is at hand, that thence they might lead many into error. Therefore that they might not be deceived, Paul gives security by the things he writes, and says, "be not troubled, either by spirit or by word": and this is the meaning of what he says: Though any one having the spirit of prophecy should say this, believe it not. For when I was with you I told you these things, so that you ought not to change your persuasion from the things which you were taught. Or thus, "by spirit": so he calls the false prophet, speaking what they spoke by an unclean spirit. For these men, willing the more to be believed, not only endeavored to deceive by persuasive words, (for this he shows, saying, "or by word,") but they also showed a forged letter, as from Paul, declaring the same thing. Wherefore pointing out this also, he has added, "or by letter as from us." Having therefore secured them on every side, he thus sets forth his own doctrine.

2 Thessalonians 2:3 — Homily on 2 Thessalonians 3

"Let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition, he that opposeth and exalteth himself against all that is called God or that is worshiped; so that he sitteth in the temple of God, setting himself forth as God." Here he discourses concerning the Antichrist, and reveals great mysteries. What is "the falling away?" He calls him Apostasy, as being about to destroy many, and make them fall away. So that if it were possible, He says, the very Elect should be offended. And he calls him "the man of sin." For he shall do numberless mischiefs, and shall cause others to do them. But he calls him "the son of perdition," because he is also to be destroyed. But who is he? Is it then Satan? By no means; but some man, that admits his fully working in him. For he is a man.

2 Thessalonians 2:4 — Homily on 2 Thessalonians 1

Paul therefore, in speaking of Antichrist, would not have passed over these things if they had been profitable. Let us not therefore enquire into these things. For he will not come so bending his knees, but "exalting himself against all that is called God, or that is worshiped; so that he sitteth in the temple of God, setting himself forth as God." For as the devil fell by pride, so he who is wrought upon by him is anointed unto pride.

2 Thessalonians 2:4 — Homily on 2 Thessalonians 3

"And exalteth himself against all that is called God or is worshiped." For he will not introduce idolatry, but will be a kind of opponent to God; he will abolish all the gods, and will order men to worship him instead of God, and he will be seated in the temple of God, not that in Jerusalem only, but also in every Church. "Setting himself forth," he says; he does not say, saying it, but endeavoring to show it. For he will perform great works, and will show wonderful signs.

2 Thessalonians 2:5 — Homily on 2 Thessalonians 3

"Remember ye not, that when I was yet with you, I told you these things?" Seest thou that it is necessary continually to say the same things, and to enlarge upon them in the same words? For behold, they heard him saying these things when present, and again they had need to be reminded of them. For as when they had heard concerning afflictions, "For verily," he says, "when we were with you, we told you beforehand that we are to suffer affliction"; they nevertheless forgot it, and he confirms them again by letters; so also having heard concerning the Coming of Christ, they again needed letters to compose them. He therefore reminds them, showing that he speaks of nothing strange, but what he had always said. For as in the case of husbandmen, the seeds are indeed cast into the earth once for all, yet do not constantly remain, but require much preparation withal, and if they do not break up the earth, and cover over the seeds sown, they sow for the birds that gather grain; so we also, unless by constant remembrance we cover over what has been sown, have but cast it all into the air. For both the devil carries it away, and our sloth destroys it, and the sun dries it up, and the rain washes it away, and the thorns choke it: so that it is not sufficient after once sowing it to depart, but there is need of much assiduity, driving off the birds, roofing up the thorns, filling up the stony ground with much earth, checking, and fencing off, and taking away everything injurious. But in the case of the earth all depends upon the husbandman, for it is a lifeless subject, and prepared only to be passive. But in the spiritual soil it is quite otherwise. All is not the teachers' part, but half at least, if not more, that of the disciples. It is our part indeed to cast the seed, but yours to do the things spoken for your recollection, by your works to show the fruits, to pull up the thorns by the roots.

2 Thessalonians 2:6-7 — Homily on 2 Thessalonians 4

"And now ye know that which restraineth, to the end that he may be revealed in his own season. For the mystery of lawlessness doth already work: only there is one that restraineth now, until he be taken out of the way." One may naturally enquire, what is that which withholdeth, and after that would know, why Paul expresses it so obscurely. What then is it that withholdeth, that is, hindereth him from being revealed? Some indeed say, the grace of the Spirit, but others the Roman empire, to whom I most of all accede. Wherefore? Because if he meant to say the Spirit, he would not have spoken obscurely, but plainly, that even now the grace of the Spirit, that is the gifts, withhold him. And otherwise he ought now to have come, if he was about to come when the gifts ceased; for they have long since ceased. But because he said this of the Roman empire, he naturally glanced at it, and speaks covertly and darkly. For he did not wish to bring upon himself superfluous enmities, and useless dangers. For if he had said that after a little while the Roman empire would be dissolved, they would have warred against him. And he did not say that it will be quickly, although he is always saying it-but what? "that he may be revealed in his own season," he says, "For the mystery of lawlessness doth already work." He speaks here of Nero, as if he were the type of Antichrist. For he too wished to be thought a god. And he has well said, "the mystery"; that is, it worketh not openly, as the other, nor without shame. For if there was found a man before that time, he means, who was not much behind Antichrist in wickedness, what wonder, if there shall now be one? But he did not also wish to point him out plainly: and this not from cowardice, but instructing us not to bring upon ourselves unnecessary enmities, when there is nothing to call for it. So indeed he also says here. "Only there is one that restraineth now, until he be taken out of the way," that is, when the Roman empire is taken out of the way, then he shall come. And naturally. For as long as the fear of this empire lasts, no one will willingly exalt himself, but when that is dissolved, he will attack the anarchy, and endeavor to seize upon the government both of man and of God. For as the kingdoms before this were destroyed, for example, that of the Medes by the Babylonians, that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans: so will this also be by the Antichrist, and he by Christ, and it will no longer withhold. And these things Daniel delivered to us with great clearness.

2 Thessalonians 2:8 — Homily on Second Corinthians 5

"To the one a savor from death unto death, to the other a savor from life unto life." For this sweet savor some so receive that they are saved, others so that they perish. So that should any one be lost, the fault is from himself: for both ointment is said to suffocate swine, and light (as I before observed,) to blind the weak. And such is the nature of good things; they not only correct what is akin to them, but also destroy the opposite: and in this way is their power most displayed. For so both fire, not only when it giveth light and when it purifieth gold, but even when it consumeth thorns, doth very greatly display its proper power, and so show itself to be fire: and Christ too herein also doth discover His own majesty when He "shall consume" Antichrist "with the breath of His mouth, and bring him to nought with the manifestation of His coming."

2 Thessalonians 2:8 — Homily on 2 Thessalonians 4

"And then," he says, "shall be revealed the lawless one." And what after this? The consolation is at hand. "Whom the Lord Jesus shall slay with the breath of His mouth, and bring to nought by the manifestation of His coming, even he whose coming is according to the working of Satan." For as fire merely coming on even before its arrival makes torpid and consumes the little animals that are afar off; so also Christ, by His commandment only, and Coming. It is enough for Him to be present, and all these things are destroyed. He will put a stop to the deceit, by only appearing. Then who is this, whose coming is after the working of Satan, "With all power," but nothing true, but for deceit. "And lying wonders," he says, that is, false, or leading to falsehood.

2 Thessalonians 2:9-10 — Homily on 2 Thessalonians 4

"And with all deceit of unrighteousness for them that are perishing." Why then, you say, did God permit this to be? and what dispensation is this? And what is the advantage of his coming, if it takes place for the ruin of our race? Fear not, beloved, but hear Him saying, "In them that are perishing," he hath strength, who, even if he had not come, would not have believed. What then is the advantage? That these very men who are perishing will be put to silence. How? Because both if he had come, and if he had not come, they would not have believed in Christ; He comes therefore to convict them. For that they may not have occasion to say, that since Christ said that He was God,-although He nowhere said this openly,-but since those who came after proclaimed it, we have not believed. Because we have heard that there is One God from whom are all things, therefore we have not believed. This their pretext then Antichrist will take away. For when he comes, and comes commanding nothing good, but all things unlawful, and is yet believed from false signs alone, he will stop their mouths. For if thou believest not in Christ, much more oughtest thou not to believe in Antichrist. For the former said that He was sent from the Father, but the latter the contrary. For this reason Christ said, "I am come in My Fathers name, and ye receive Me not: if another shall come in his own name, him ye will receive." But we have seen signs, you say. But many and great signs were also wrought in the case of Christ; much more therefore ought ye to have believed in Him. And yet many things were predicted concerning this one, that he is the lawless one, that he is the son of perdition, that his coming is after the working of Satan. But the contrary concerning the other, that He is the Saviour, that He brings with Him unnumbered blessings.

2 Thessalonians 2:10-12 — Homily on 2 Thessalonians 4

"For because they received not the love of the truth, that they might be saved; for this cause God will send them a working of error, that they should believe a lie: that they all might be judged who believed not the truth, but had pleasure in unrighteousness." "That they might be judged." He does not say, that they might be punished; for even before this they were about to be punished; but "that they might be condemned," that is, at the dreadful Seat of Judgment, in order that they might be without excuse. "Who believed not the truth, but had pleasure in unrighteousness." He calls Christ, "the Love of the Truth." "For because," says he, "they received not the love of the truth," For He was both, and came for the sake of both, both as loving men, and on behalf of things that were true. "But had pleasure," he says, "in unrighteousness." For he came to the destruction of men and to injure them. For what will he not then work? He will change and confound all things, both by his commandments, and by the fear of him. He will be terrible in every way, from his power, from his cruelty, from his unlawful commandments. But fear not. "In those that perish" he will have his strength. For Elijah too will then come to give confidence to the faithful, and this Christ says; "Elijah cometh, and shall restore all things." Therefore it is said, "In the spirit and power of Elijah." For he neither wrought signs nor wonders, as Elijah did. For "John," it is said, "did no miracle, but all things which John spake of this Man were true." How then was it "in the spirit and power of Elijah"? That is, he will take upon him the same ministry. As the one was the forerunner of His first Coming, so will the other be of His second and glorious Coming, and for this he is reserved. Let us not therefore fear. He has calmed the minds of the hearers. He causes them no longer to think present things dreadful but worthy of thankfulness.

2 Thessalonians 2:13 — Homily on 2 Thessalonians 4

"But we are bound to give thanks alway to God for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation, in sanctification of the Spirit and belief of the truth." How unto salvation? By sanctifying you through the Spirit. For these are the things that are the efficient causes of our salvation. It is nowhere of works, nowhere of righteous deeds, but through belief of the truth. Here again, "in" is used for "through." "And through sanctification of the Spirit," he says.

2 Thessalonians 2:14 — Homily on 2 Thessalonians 4

"Whereunto He called you through our Gospel to the obtaining of the glory of our Lord Jesus Christ." This too is no little thing, if Christ considers our salvation His glory. For it is the glory of the Friend of man that they that are saved should be many. Great then is our Lord, if the Holy Spirit so desires our salvation. Why did he not say faith first? Because even after sanctification we have yet need of much faith, that we may not be shaken. Seest thou how He shows that nothing is of themselves, but all of God?

2 Thessalonians 2:15 — Homily on Second Timothy 3

Not by letters alone did Paul instruct his disciple in his duty, but before by words also which he shows, both in many other passages, as where he says, "whether by word or our Epistle," and especially here. Let us not therefore suppose that anything relating to doctrine was spoken imperfectly. For many things he delivered to him without writing. Of these therefore he reminds him, when he says, "Hold fast the form of sound words, which thou hast heard of me." After the manner of artists, I have impressed on thee the image of virtue, fixing in thy soul a sort of rule, and model, and outline of all things pleasing to God. These things then hold fast, and whether thou art meditating any matter of faith or love, or of a sound mind, form from hence your ideas of them. It will not be necessary to have recourse to others for examples, when all has been deposited within thyself.

2 Thessalonians 2:15 — Homily on 2 Thessalonians 4

"So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by Epistle of ours." Hence it is manifest, that they did not deliver all things by Epistle, but many things also unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the tradition of the Church also worthy of credit. It is a tradition, seek no farther. Here he shows that there were many who were shaken.

2 Thessalonians 2:16-17 — Homily on 2 Thessalonians 4

"Now our Lord Jesus Christ Himself, and God our Father, which loved us, and gave us eternal comfort and good hope through grace, comfort your hearts, and stablish them in every good work and word." Again a prayer after an admonition. For this is truly to benefit. "Which loved us," he says, "and gave us eternal comfort and good hope through grace." Where now are those who lessen the Son, because He is named in the grace of the Layer after the Father? For, lo, here it is the contrary. "Which loved us," he says, "and gave us eternal comfort." Of what sort then is this? Even the hope of things future. Seest thou how by the method of prayer he stirs up their mind, giving them the unspeakable care of God for pledges and signs. "Comfort your heart," he says, "in every good work and word," that is, through every good work and word. For this is the comfort of Christians, to do something good and pleasing to God. See how he brings down their spirit. "Which gave us comfort," he says, "and good hope through grace." At the same time he makes them also full of good hopes with respect to future things. For if He has given so many things by grace, much more things future. I indeed, he says, have spoken, but the whole is of God. "Stablish" confirm you, that you be not shaken, nor turned aside. For this is both His work and ours, so that it is in the way both of doctrines, and of actions. For this is comfort, to be stablished. For when any one is not turned aside, he bears all things, whatever may happen to him, with much longsuffering; whereas if his mind be shaken, he will no longer perform any good or noble action, but like one whose hands are paralyzed, so also his soul is shaken, when it is not fully persuaded that it is advancing to some good end.

2 Thessalonians 3:1 — Homily on 2 Thessalonians 4

"Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also it is with you." He indeed had prayed for them, that they might be stablished; and now he asks of them, entreating them to pray for him, not that he may not incur danger, for to this he was appointed, but that "the word of the Lord may run and be glorified, even as also it is with you." And the request is accompanied with commendation. "Even as also it is with you."

2 Thessalonians 3:2 — Homily on 2 Thessalonians 4

"And that we may be delivered from unreasonable and evil men; for all have not faith." This is the manner of one showing also his dangers as to which especially he besought them. "From unreasonable and evil men," he says, "for all have not faith." Thus he is speaking of those who contradict the Preaching, who oppose and contend against the doctrines. For this he has intimated by saying, "For all men have not faith." And here he seems to me not to glance at dangers, but at the men who contradicted and hindered his word, as did Alexander the coppersmith. For he says, "he greatly withstood our words." That is, there are some to whom it is given. As if he were speaking of a paternal inheritance, that "it is not for all to serve in the Palace." And at the same time he also excites them, as already having such ground of confidence as to be able both to deliver their Teacher from dangers, and to facilitate his preaching.

2 Thessalonians 3:3-4 — Homily on 2 Thessalonians 5

"But the Lord is faithful, who shall stablish you, and guard you from the evil one. And we have confidence in the Lord touching you that ye both do and will do the things which we command you." Neither ought we, having committed everything to the prayers of the Saints, to be idle ourselves, and run into wickedness, and to lay hold of nothing; nor again when working good to despise that succor. For great indeed are the things which prayer for us can effect, but it is when we ourselves also work. For this reason Paul also, praying for them, and again giving them assurance from the promise, says, "But the Lord is faithful, who shall stablish you, and guard you from the evil one" For if He has chosen you to salvation, He does not deceive you, nor suffer you utterly to perish. But that should themselves sleep, see how he also demands cooperation from them, saying, "And we have confidence in the Lord touching you, that ye both do and will do the things which we command you." "The Lord" indeed, he says, "is faithful," and having promised to save will certainly save; but as He promised. And how did He promise? If we be willing, and hear Him; not simply hearing, nor like stocks and stones, being inactive. And he has well introduced the words, "We have confidence in the Lord," that is, we trust to His lovingkindness. Again he brings them down, making everything depend thereupon. For if he had said, We have confidence in you, the commendation indeed was great, but it would not have taught them to make all things dependent upon God. And if he had said, We have confidence in the Lord, that He will preserve you, and had not added "as touching you," and, "that ye do and will do the things which we command you," he would have made them more slothful, by casting everything upon the power of God. For it becomes us indeed to cast everything upon Him, yet working also ourselves, embarked in the labors and the conflicts. And he shows that even if our virtue alone were sufficient to save, yet nevertheless it ought to be persevering, and to abide with us until we come to our latest breath.

2 Thessalonians 3:5 — Homily on 2 Thessalonians 5

"But the Lord," he says, "direct your hearts into the love of God, and the patience of Christ." Again he commends them, and prays, showing his concern for them. For when he is about to enter upon reproof, he previously smooths down their minds, by saying, "I am confident that ye will hear," and by requesting prayers from them, and by again invoking upon them infinite blessings. "But the Lord," he says, "direct your hearts into the love of God." For there are many things that turn us aside from love, and there are many paths that draw us away from thence. In the first place the path of Mammon, laying, as it were, certain shameless hands upon our soul, and tenaciously holding it in its grasp, draws and drags us thence even against our will. Then vainglory and often afflictions and temptations, turn us aside. For this reason we need, as a certain wind, the assistance of God, that our sail may be impelled, as by some strong wind, to the love of God. "And into the patience of Christ," he says. What is "into the patience"? That we should endure even as He endured, or that we should do those things, or that with patience also we should wait for Him, that is, that we should be prepared. For since He has promised many things, and Himself is coming to judge the quick and the dead, let us wait for Him, and let us be patient. But wherever he speaks of patience, he of course implies affliction. For this is to love God; to endure, and not to be troubled.

2 Thessalonians 3:6 — Homily on 2 Thessalonians 5

"Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly and not after the tradition which they received of us." That is, it is not we that say these things, but Christ, for that is the meaning of "in the name of our Lord Jesus Christ"; equivalent to "through Christ." Showing the fearfulness of the message, he says, through Christ. Christ therefore commanded us in no case to be idle. "That ye withdraw yourselves," he says, "from every brother." Tell me not of the rich, tell me not of the poor, tell me not of the holy. This is disorder. "That walketh," he says, that is, liveth. "And not after the tradition which they received from me." Tradition, he says, which is through works. And this he always calls properly tradition.

2 Thessalonians 3:7 — Homily on 2 Thessalonians 5

Great is the confidence of the Teacher, when from his own good actions he is entitled to reprove his disciples. Wherefore also Paul said, "For yourselves know how ye ought to imitate us." And he ought to be a Teacher more of life than of the word. And let no one think that this is said from a spirit of boasting. For it was as reduced to necessity that he spoke it, and with a view to general advantage. "For we behaved not ourselves," he says, "disorderly among you." From this do you not see his humility, in that he calls it "for nought," and "disorderly behavior"?

2 Thessalonians 3:7-8 — Homily on 2 Thessalonians 5

"For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you; neither did we eat bread for nought at any man's hand." And yet even if they had eaten, it would not have been for nought. "For the laborer," he says, "is worthy of his hire." (Luke x. 7.) "But in labor and travail, working night and day, that we might not burden any of you. Not because we have not the right, but to make ourselves an ensample unto you that ye should imitate us." ...For if Paul, not being under a necessity, and having a right to be idle, and having undertaken so great a work, did nevertheless work, and not merely work, but "night and day," so that he was able even to assist others, much more ought others to do this. ...Great is the confidence of the Teacher, when from his own good actions he is entitled to reprove his disciples. Wherefore also Paul said, "For yourselves know how ye ought to imitate us." (2 Thess. iii. 7.) And he ought to be a Teacher more of life than of the word. And let no one think that this is said from a spirit of boasting. For it was as reduced to necessity that he spoke it, and with a view to general advantage. "For we behaved not ourselves," he says, "disorderly among you." From this do you not see his humility, in that he calls it "for nought," and "disorderly behavior"? "We did not behave ourselves disorderly among you," he says, "neither did we eat any man's bread for nought." Here he shows that perhaps also they were poor; and tell me not, that they were poor. For he is discoursing concerning the poor, and those who obtained their necessary subsistence from no other source than from the work of their hands. For he has not said, that they may have it from their fathers, but that by working they should eat their own bread. For if I, he says, a herald of the word of doctrine, was afraid to burden you, much more he who does you no service. For this is truly a burden. And it is a burden too, when one does not give with much alacrity; but this is not what he hints at, but as if they were not able to do it easily. For why dost thou not work? For God hath given thee hands for this purpose, not that thou shouldest receive from others, but that thou shouldest impart to others.

2 Thessalonians 3:10 — ON REPENTANCE AND ALMSGIVING 10.6.23-24

I do not say these things haphazardly now, but rather because many are often overly intrusive in their investigation of the needy. They examine their lineage, life, habits, vocation and the vigor of their body. They make complaints and demand immense public scrutiny for their health. For this precise reason, many of the poor simulate physical disabilities, so that by dramatizing their misfortunes they may deflect our cruelty and inhumanity. And although when it is summertime, it is terrible to make these complaints, it is not quite so dreadful. However, during the frost and the cold, for someone to become such a savage and inhuman judge and not impart any forgiveness to the unemployed, does this not involve extreme cruelty? "Therefore, what did Paul ordain by law," they say, "when he said to the Thessalonians, 'If any one does not wish to work, neither let him eat'?" So that you, too, may also hear these things, you should discuss the words of Paul not only with the poor individual but even with yourself. For the laws of Paul are laid down not only for the poor but also for all. Let me say something burdensome and grievous. I know that you will grow angry. Nevertheless, I will say it; for I do not say it to strike you but to correct you. We criticize them for their laziness, something which is worthy of forgiveness for the most part. However, we too often do things which are even more grievous than any laziness.… Therefore, when you say, "What then shall we say to Paul?" converse with yourself, too, and say these things not only to the poor. Read not only the threat of punishment but also Paul's admonition to forgiveness, for the one who said, "If anyone does not wish to work, neither let him eat," added, "And you, brothers, do not lose heart in doing good."

2 Thessalonians 3:10 — Homily concerning the Statues 12

Therefore also the Scripture has sent the sluggard to the ant, saying, "Go to the ant, thou sluggard, emulate his ways, and be wiser than he." Art thou unwilling, he means, to learn from the Scriptures, that it is good to labour, and that he who will not work, neither ought he to eat? learn it from the irrationals! This also we do in our families, when those who are older, and who are considered superior, have done amiss, we bid them to attend to thoughtful children. We say, "Mark such an one, who is less than you, how earnest and watchful he is." Do thou then likewise receive from this animal the best exhortation to industry; and marvel at thy Lord, not only because He hath made heaven and the sun, but because He hath also made the ant. For although the animal be small, it affords much proof of the greatness of God's wisdom. Consider then how prudent the ant is, and consider how God hath implanted in so small a body, such an unceasing desire of working! But whilst from this animal thou learnest industry; take from the bee at once a lesson of neatness, industry, and social concord! For it is not more for herself than for us, that the bee labours, and toils every day; which is indeed a thing especially proper for a Christian; not to seek his own things, but the things of others. As then she traverses all the meadows that she may prepare a banquet for another, so also, O man, do thou likewise; and if thou hast accumulated wealth, expend it upon others; if thou hast the faculty of teaching, do not bury the talent, but bring it out publicly for the sake of those who need it! Or if thou hast any other advantage, become useful to those who require the benefit of thy labours!

2 Thessalonians 3:10 — Homily on 2 Thessalonians 5

"For even when we were with you, this we commanded you, If any will not work, neither let him eat." See how in the former Epistle indeed he discourses somewhat more mildly concerning these things; as when he says, "We beseech you, brethren,-that ye would abound more and more-and that ye study"-and nowhere does he say, "we command," nor "in the Name of our Lord Jesus Christ," which was fearful and implied danger, but that "ye abound," he says, and "study," which are the words of one exhorting to virtue; "that ye may walk honestly" (becomingly), he says. But here is nothing of this kind, but "if any one will not work," says he, "neither let him eat." For if Paul, not being under a necessity, and having a right to be idle, and having undertaken so great a work, did nevertheless work, and not merely work, but "night and day," so that he was able even to assist others,-much more ought others to do this.

2 Thessalonians 3:11-12 — Homily on 2 Thessalonians 5

"For we hear of some that walk among you disorderly, that work not at all, but are busybodies." This indeed he says here; but there, in the first Epistle, he says, "that ye may walk honestly towards them that are without." On what account? Perhaps there was as yet no such thing. For upon another occasion also admonishing, he says, "It is more blessed to give than to receive." But the expression, "walk honestly" has no reference to disorder; wherefore he added, "that ye may have need of nothing." And here he sets down another necessity, for thus doing what was honorable and good towards all. (For as he proceeds, he says, "be not weary in well doing.") For certainly he that is idle and yet able to work must needs be a busybody. But alms are given to those only who are not able to support themselves by the work of their own hands, or who teach, and are wholly occupied in the business of teaching. "For thou shalt not muzzle the ox," he says, "when he treadeth out the corn." "And the laborer is worthy of his hire." So that neither is he idle, but receives the reward of work and great work too. But to pray and fast being idle, is not the work of the hands. For the work that he is here speaking of is the work of the hands. "That work not at all, but are busybodies. Now them that are such we command and exhort through our Lord Jesus Christ." Because he had touched them severely, wishing to render his discourse more mild, he adds, "through the Lord," again what is authoritative and fearful. "That with quietness," he says, "they work, and eat their own bread." For why has he not said, But if they are not disorderly let them be maintained by you; but requires both, that they be quiet, and that they work? "That they may eat their own bread," says he, not that of another.

2 Thessalonians 3:13 — Homily on 2 Thessalonians 5

"But ye, brethren, be not weary in well doing." See how immediately the fatherly heart was overcome. He was not able to carry out his reproof farther, but again pitied them. And see with what discretion! He has not said, But pardon them, until they are amended; but what? "But ye, be not weary in well doing." Withdraw yourselves, he says, from them, and reprove them; do not, however, suffer them to perish. In that case, he says, I have spoken of a mild remedy, that you withdraw yourselves from him, that is, do not partake with him in free conversation; show that you are angry. This is no little matter. For such is the reproof that is given to a brother, if we wish really to amend him. We are not ignorant of the methods of reproof.

2 Thessalonians 3:14 — Homily on 2 Thessalonians 5

"And if any man obeyeth not our word by this Epistle." He has not said, He that disobeys, disobeys me, but "note that man." This is no slight chastisement. "Have no company with him." Then again he says, "that he may be ashamed." And he does not permit them to proceed farther. For as he had said, "if any does not work neither let him eat" fearing lest they should perish by hunger, he has added, "But in doing good, be not ye weary." Thus having said, "Withdraw yourselves, and have no company with him," then fearing lest this very thing might cut him off from the brotherhood-for he who gives himself up to despair will quickly be lost if he is not admitted to freedom of conversation-he has added.

2 Thessalonians 3:15 — Homily on 2 Thessalonians 5

"Yet count him not as an enemy, but admonish him as a brother." By this he shows that he has assigned a heavy punishment against him, in depriving him of freedom of conversation. For if to be a receiver even with many others is worthy of disgrace, when they even reprove whilst they offer it, and withdraw themselves, how great is the reproach, quite sufficient to sting the soul. For if only giving rather tardily, and with murmuring, they inflame the receivers-for tell me not of impudent beggars, but of the faithful-if they were to reprove whilst they give, what would they not do? to what punishment would it not be equal? We do not do so, but as if we had been greatly injured, we so insult and turn away from those who beg of us. Thou dost not give, but why dost thou also grieve him? "Admonish them," he says, "as brethren," do not insult them as enemies. He who admonishes his brother, does it not publicly. He does not make an open show of the insult, but he does it privately and with much address, and grieving, as hurt, and weeping and lamenting. Let us bestow therefore with the disposition of a brother, let us admonish with the good will of a brother, not as if we grieved at giving, but as if we grieved for his transgressing the commandment.

2 Thessalonians 3:15 — Homily on 1 Corinthians 33

What then doth he mean when he saith, "If any obeyeth not our word by this epistle, note that man, that ye have no company with him?" In the first place, he saith this of brethren, however not even so without limitation, but this too with gentleness. For do not thou cut off what follows, but subjoin also the next clause: how, having said, "keep no company," he added, "yet count him not as an enemy, but admonish him as a brother." Seest thou how he bade us hate the deed that is evil, and not the man? For indeed it is the work of the devil to tear us asunder from one another, and he hath ever used great diligence to take away love that he may cut off the way of correction, and may retain him in error and thee in enmity, and thus block up the way of his salvation. For when both the physician hates the sick man and flies from him, and the sick man turns away from the physician, when will the distempered person be restored, seeing that neither the one will call in the other's aid, nor will the other go to him? But wherefore, tell me, dost thou at all turn away from him and avoid him? Because he is ungodly? Truly for this cause oughtest thou to welcome and attend him, that thou mayest raise him up in his sickness. But if he be incurably sick, still thou hast been bidden to do thy part. Since Judas also was incurably diseased, yet God left not off attending upon him. Wherefore, neither do thou grow weary.

2 Thessalonians 3:16 — Homily on 2 Thessalonians 5

"Now the Lord of peace Himself give you peace at all times in all ways." See how, when he mentions the things that are to be done, he sets his mark upon them by prayer, adding prayer and supplication, like certain marks set upon things that are laid up. "Give you peace," he says, "at all times, in all ways." For since it was likely that contentions would arise from these things, those men becoming exasperated, and the others not supplying such persons so readily as formerly, he with good reason now offered this prayer for them, saying, "Give you peace at all times." For this is what is sought, that they may ever have it. "In every way," says he. What is, "in every"? So that they may have no occasion of contention from any quarter. For everywhere peace is a good thing, even towards those who are without. For hear him elsewhere saying, "If it be possible, as much as in you lieth, be at peace with all men." For nothing is so conducive to the right performance of the things which we wish, as to be peaceable and undisturbed, and to be free from all hatred, and to have no enemy. "The Lord be with you all."

2 Thessalonians 3:17-18 — Homily on 2 Thessalonians 5

"The salutation of me Paul with mine own hand, which is the token in every Epistle: so I write. The grace of our Lord Jesus Christ be with you all." This he says that he writes in every Epistle, that no one may be able to counterfeit them, his subscription being subjoined as a great token. And he calls the prayer a salutation, showing that everything they then did was spiritual; even when it was proper to offer salutation, the thing was attended with advantage; and it was prayer, not merely a symbol of friendship. With this he began, and with it he ended, guarding with strong walls what he had said elsewhere, and laying safe foundations, he brought it also to a safe end. "Grace be unto you and peace," he says; and again, "The grace of our Lord Jesus Christ be with you all. Amen." This the Lord also promised, saying to His disciples, "Lo, I am with you alway, even unto the end of the world." But this takes place when we are willing. For He will not be altogether with us, if we place ourselves at a distance. "I will be with you," He says, "always." Let us not therefore drive away grace.

2 Thessalonians 3:17-18 — Homily on 2 Thessalonians 1

Whence then shall we know them, he says? For this very reason, he added, "The salutation of me Paul with mine own hand, which is the token in every Epistle: so I write. The grace of our Lord Jesus Christ be with you all." He does not here mean, that this is the token,-for it is probable that others also imitated this,-but that I write the salutation with mine own hand, as is the custom also now among us. For by the subscription the writings of those who send letters are made known.

2 Timothy 1:1-2 — Homily on 2 Timothy 1

What is the reason of his writing this second Epistle to Timothy? He had said, "I hope to come unto thee shortly" (1 Tim. iii. 14), and as this had not taken place, instead of coming to him, he consoles him by a letter, when he was grieving perhaps for his absence, and oppressed by the cares of the government, which he had now taken in hand. For even great men, when they are placed at the helm, and are charged with the direction of the Church, feel the strangeness of their position, and are overwhelmed, as it were, by the waves of business. This was particularly the case when the Gospel was first preached, when the ground was everywhere unturned, and all was opposition and hostility. There were, besides, heresies commencing from the Jewish teachers, as he has shown in his former Epistle. Nor does he only comfort him by letters, he invites him to come to him: "Do thy diligence," he says, "to come shortly unto me," and, "when thou comest, bring with thee the books, but especially the parchments." (2 Tim. iv. 9 and 2 Tim. iv. 13.) And he seems to have written this Epistle when his end was approaching. For he says, "I am now ready to be offered up"; and again, "At my first answer no man stood with me." (2 Tim. iv. 6 and 2 Tim. iv.16) To set all this right, he both offers consolation from his own trials, and also says, "Paul, an apostle of Jesus Christ by the will of God, according to the promise of life which is in Christ Jesus." Thus at the very commencement he raises up his mind. Tell me not, he says, of the dangers here. These obtain for us eternal life, where there is no peril, where grief and mourning flee away. For He hath not made us Apostles only that we might encounter dangers, but that we might even suffer and die. And as it would not be a consolation to recount to him his own troubles, but rather an increase of his grief, he begins immediately with offering comfort, saying, "According to the promise of life which is in Jesus Christ." But if it is a "promise," seek it not here. For, "hope that is seen is not hope." (Rom. viii. 24.)

2 Timothy 1:2 — Homily on 2 Timothy 1

"To Timothy, my dearly beloved son." Not merely his "son," but, "dearly beloved"; since it is possible for sons not to be beloved. Not such, he means, art thou; I call thee not merely a son, but a "dearly beloved son." As he calls the Galatians his children, but at the same time complains of them; "My little children," he says, "of whom I travail in birth again." (Gal. iv. 19.) And he bears particular testimony to his virtue by calling him "beloved." For where love does not arise from nature, it must arise from the merit of the object. Those who are born of us, are loved not only on account of their virtue, but from the force of nature; but when those who are of the faith are beloved, it is on account of nothing but their merit, for what else can it be? And this especially in the case of Paul, who never acted from partiality. And further, he shows by calling him his "beloved son," that it was not because he was offended with him, or despised him, or condemned him; that he did not come to him. "Grace, mercy, and peace, from God the Father, and Christ Jesus our Lord." These things which he before prayed for, he again invokes upon him. And observe how, at the very beginning, he excuses himself for not having come to him, nor seen him. For his words, "Till I come," and, "Hoping to come to thee shortly," had led Timothy to expect his coming soon. For this he excuses himself, but he does not immediately mention the cause of his not coming, lest he should grieve him mightily. For he was detained in prison by the emperor. But when at the end of the Epistle he invited him to come to him, then he informed him of it. He does not at the outset plunge him into sorrow, but encourages the hope that he shall see him. "Greatly desiring to see thee," and "Do thy diligence to come unto me shortly." (2 Tim. i. 4, and iv. 9.) Immediately therefore he raises him up, and proceeds to praise him.

2 Timothy 1:3-4 — Homily on 2 Timothy 1

"I thank God, whom I serve from my forefathers with pure conscience, that without ceasing I have remembrance of thee in my prayers night and day; greatly desiring to see thee, being mindful of thy tears, that I might be filled with joy." "'I thank God,' he says, 'that I remember thee,' so much do I love thee." This is a mark of excessive love, when a man glories in his affection from loving so much. "I thank God," he says, "Whom I serve": and how? "With a pure conscience," for he had not violated his conscience. And here he speaks of his blameless life, for he everywhere calls his life his conscience. Or because I never gave up any good that I purposed, for any human cause, not even when I was a persecutor. Wherefore he says, "I obtained mercy, because I did it ignorantly in unbelief" (1 Tim. i. 13); all but saying, "Do not suspect that it was done of wickedness." He properly commends his own disposition, that his love may appear sincere. For what he says is in fact, "I am not false, I do not think one thing and profess another." So in the book of Acts we read he was compelled to praise himself. For when they slandered him as a seditious man and an innovator, he said in his own defense, "Ananias said to me, The God of our fathers hath chosen thee that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard." (Acts xxii. 14, Acts xxii. 15) In the same manner here, that he may not, as if he had been forgetful, have the character of one void of friendship and conscience, he justly praises himself, saying, that "without ceasing I have remembrance of thee," and not simply that, but "in my prayers." That is, it is the business of my prayers, that which I constantly continue to perform. For this he shows by saying, "For this I besought God day and night, desiring to see thee." Mark his fervent desire, the intensity of his love. And again, his humility, how he apologizes to his disciples, and then he shows that it was not on light or vain grounds; and this he had shown us before, but again gives proof of it. "Being mindful of thy tears." It was natural for Timothy, when parting from him, to mourn and weep, more than a child torn away from the milk and from the breast of its mother. "That I may be filled with joy; greatly desiring to see thee." I would not willingly have deprived myself of so great a pleasure, though I had been of an unfeeling and brutal nature, for those tears coming to my remembrance would have been enough to soften me. But such is not my character. I am one of those who serve God purely; so that many strong motives urged me to come to thee. So then he wept. And he mentions another cause, and that of a consolatory kind.

2 Timothy 1:3 — Homily on 1 Corinthians 8

He must be clean from all the passions who is to hunt after the truth: for whoso is freed from these shall be freed also from his error and attain unto the truth. Wherefore saith Peter, "Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth Him, and worketh righteousness, is acceptable to Him:" that is, He calls and attracts him unto the truth. Peter calls the man irreproachable in all things one that "worketh righteousness," and Paul says "touching the righteousness which is in the law found blameless." Again, "I give thanks to God, whom I serve from my forefathers with a pure conscience." How then, you will say, were unclean persons considered worthy of the Gospel? Because they wished and longed for it. Thus the one sort, though in error, are attracted by Him, because they are clean from passions; the others, of their own accord approaching, are not thrust back. Many also even from their ancestors have received the true religion.

2 Timothy 1:5 — Homily on the Acts of the Apostles 34

Great was the grace of Timothy. When Barnabas departed, he finds another, equivalent to him. Of him he saith, "Remembering thy tears and thy unfeigned faith, which dwelt first in thy grandmother Lois, and in thy mother Eunice." His father continued to be a Gentile, and therefore it was that Timothy was not circumcised. Observe the Law already broken. He was about to make him a bishop, and it was not meet that he should be uncircumcised.

2 Timothy 1:5 — Homily on 2 Timothy 1

"When I call to remembrance the unfeigned faith that is in thee." This is another commendation, that Timothy came not of Gentiles, nor of unbelievers, but of a family that served Christ from the first. (Acts xvi. 1, Acts xvi. 3.) "Which dwelt first in thy grandmother Lois, and thy mother Eunice." For Timothy, it says, "was the son of a certain woman which was a Jewess, and believed." How a Jewess? how believing? Because she was not of the Gentiles, "but on account of his father, who was a Greek, and of the Jews that were in those quarters, he took and circumcised him." Thus, as these mixtures of Jews and Gentiles took place, the Law began gradually to be dissolved. And mark in how many ways he shows that he did not despise him. "I serve God," he says, "I have a true conscience" for my part, and thou hast thy "tears," and not thy tears only, but for "thy faith," because thou art a laborer for the Truth, because there is no deceit in thee. As therefore thou showest thyself worthy of love, being so affectionate, so genuine a disciple of Christ; and as I am not one of those who are devoid of affection, but of those who earnestly pursue the Truth; what hindered me from coming to thee? "And I am persuaded that in thee also." From the beginning, he means, thou hast had this excellency. Thou receivedst from thy forefathers the faith unfeigned. For the praises of our ancestors, when we share in them, redound also to us. Otherwise they avail nothing, but rather condemn us; wherefore he has said, "I am persuaded that in thee also." It is not a conjecture, he means, it is my persuasion; I am fully assured of it. If therefore from no human motive thou hast embraced it, nothing will be able to shake thy faith.

2 Timothy 1:6 — Homily on 2 Timothy 1

"Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands." You see how greatly dispirited and dejected he considers him to be. He almost says, "Think not that I despise thee, but be assured that I do not condemn thee, nor have I forgotten thee. Consider, at any rate, thy mother and thy grandmother. It is because I know that thou hast unfeigned faith that I put thee in remembrance." For it requires much zeal to stir up the gift of God. As fire requires fuel, so grace requires our alacrity, that it may be ever fervent. "I put thee in remembrance that thou stir up the gift of God, that is in thee by the putting on of my hands," that is, the grace of the Spirit, which thou hast received, for presiding over the Church, for the working of miracles, and for every service. For this grace it is in our power to kindle or to extinguish; wherefore he elsewhere says, "Quench not the Spirit." (1 Thess. v. 19.) For by sloth and carelessness it is quenched, and by watchfulness and diligence it is kept alive. For it is in thee indeed, but do thou render it more vehement, that is, fill it with confidence, with joy and delight. Stand manfully.

2 Timothy 1:7 — Homily on 2 Timothy 1

"For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind." That is, we did not receive the Spirit, that we should shrink from exertion, but that we may speak with boldness. For to many He gives a spirit of fear, as we read in the wars of the Kings. "A spirit of fear fell upon them." (Ex. xv. 16?) That is, he infused terror into them. But to thee He has given, on the contrary, a spirit of power, and of love toward Himself. This, then, is of grace, and yet not merely of grace, but when we have first performed our own parts. For the Spirit that maketh us cry, "Abba, Father," inspires us with love both towards Him, and towards our neighbor, that we may love one another. For love arises from power, and from not fearing. For nothing is so apt to dissolve love as fear, and a suspicion of treachery. "For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind": he calls a healthy state of the soul a sound mind, or it may mean sobriety of mind, or else a sobering of the mind, that we may be sober-minded, and that if any evil befall us, it may sober us, and cut off superfluities.

2 Timothy 1:8 — Homily on 2 Timothy 2

There is nothing worse than that man should measure and judge of divine things by human reasonings. For thus he will fall from that rock a vast distance, and be deprived of the light. For if he who wishes with human eyes to apprehend the rays of the sun will not only not apprehend them, but, besides this failure, will sustain great injury; so, but in a higher degree, is he in a way to suffer this, and abusing the gift of God, who would by human reasonings gaze intently on that Light. Observe accordingly how Marcion, and Manes, and Valentinus, and others who introduced their heresies and pernicious doctrines into the Church of God, measuring divine things by human reasonings, became ashamed of the Divine economy. Yet it was not a subject for shame, but rather for glorying; I speak of the Cross of Christ. For there is not so great a sign of the love of God for mankind, not heaven, nor sea, nor earth, nor the creation of all things out of nothing, nor all else beside, as the Cross. Hence it is the boast of Paul, "God forbid that I should glory, save in the Cross of our Lord Jesus Christ." (Gal. vi. 14.) But natural men, and those who attribute to God no more than to human beings, stumble, and become ashamed. Wherefore Paul from the first exhorts his disciple, and through him all others, in these words: "Be not thou ashamed of the testimony of our Lord," that is, "Be not ashamed, that thou preachest One that was crucified, but rather glory in it." For in themselves death and imprisonment and chains are matters of shame and reproach. But when the cause is added before us, and the mystery viewed aright, they will appear full of dignity, and matter for boasting. For it was that death which saved the world, when it was perishing. That death connected earth with heaven, that death destroyed the power of the devil, and made men angels, and sons of God: that death raised our nature to the kingly throne. Those chains were the conversion of many. "Be not" therefore "ashamed," he says, "of the testimony of our Lord, nor of me His prisoner: but be thou partaker of the afflictions of the Gospel"; that is, though thou shouldest suffer the same things, be not thou ashamed. For that this is implied appears from what he said above; "God hath given us a spirit of power, and of love, and of a sound mind"; and by what follows, "Be thou partaker of the sufferings of the Gospel": not merely be not ashamed of them, but be not ashamed even to experience them. And he does not say, "Do not fear," but, the more to encourage him, "be not ashamed," as if there were no further danger, if he could overcome the shame. For shame is only then oppressive, when one is overcome by it. Be not therefore ashamed, if I, who raised the dead, who wrought miracles, who traversed the world, am now a prisoner. For I am imprisoned, not as a malefactor, but for the sake of Him who was crucified. If my Lord was not ashamed of the Cross, neither am I of chains. And with great propriety, when he exhorts him not to be ashamed, he reminds him of the Cross. If thou art not ashamed of the Cross, he means, neither be thou of chains; if our Lord and Master endured the Cross, much more should we chains. For he who is ashamed of what He endured, is ashamed of Him that was crucified. Now it is not on my own account that I bear these chains; therefore do not give way to human feelings, but bear thy part in these sufferings. "Be partaker of the afflictions of the Gospel." He says not this, as if the Gospel could suffer injury, but to excite his disciple to suffer for it.

2 Timothy 1:9 — Homily on 2 Timothy 2

"According to the power of God; Who hath saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began." More especially because it was a hard thing to say, "Be partakers of afflictions," he again consoles him. Reckon that thou sustainest these things, not by thine own power, but by the power of God. For it is thy part to choose and to be zealous, but God's to alleviate sufferings and bid them cease. He then shows him the proofs of His power. Consider how thou wast saved, how thou wast called. As he elsewhere says, "According to His power that worketh in us." (Eph. iii. 20) So much was it a greater exercise of power to persuade the world to believe, than to make the Heavens. But how was he "called with a holy calling"? This means, He made them saints, who were sinners and enemies. "And this not of ourselves, it was the gift of God." If then He is mighty in calling us, and good, in that He hath done it of grace and not of debt, we ought not to fear. For He Who, when we should have perished, saved us, though enemies, by grace, will He not much more cooperate with us, when He sees us working? "Not according to our own works," he says, "but according to his own purpose and grace," that is, no one compelling, no one counseling Him, but of His own purpose, from the impulse of His own goodness, He saved us; for this is the meaning of "according to His own purpose." "Which was given us before the world began." That is, it was determined without beginning that these things should be done in Christ Jesus. This is no light consideration, that from the first He willed it. It was not an after-thought. How then is not the Son eternal? for He also willed it from the beginning.

2 Timothy 1:10 — Homily on 2 Timothy 2

"But is now made manifest by the appearing of our Saviour Jesus Christ, Who hath abolished death, and hath brought life and immortality to light by the Gospel." Thou seest the power, thou seest the gift bestowed not by works, but through the Gospel. These are objects of hope: for both were wrought in His Body. And how will they be wrought in ours? "By the Gospel."

2 Timothy 1:11 — Homily on 2 Timothy 2

"Whereunto I am appointed a preacher and an Apostle, and a teacher of the Gentiles." Why does he so constantly repeat this, and call himself a teacher of the Gentiles? Because he wishes to persuade them that they also ought to draw close to the Gentiles. Be not therefore dismayed at my sufferings. The sinews of death are unstrung. It is not as a malefactor that I suffer, but because I am "a teacher of the Gentiles." At the same time he makes his discourse worthy of credit.

2 Timothy 1:12 — Homily on 2 Timothy 2

"For the which cause I also suffer these things, nevertheless I am not ashamed. For I know Whom I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day." "I am not ashamed," he says. For are chains, are sufferings, a matter for shame? Be not then ashamed! Thou seest how he illustrates his teaching by his works. "These things," he says, "I suffer": I am cast into prison, I am banished; "For I know Whom I have believed, and am persuaded that He is able to keep that which I have committed to Him against That Day." What is "that which is committed"? The faith, the preaching of the Gospel. He, who committed this to him, he says, will preserve it unimpaired. I suffer everything, that I may not be despoiled of this treasure, and I am not ashamed at these things, so long as it is preserved uninjured. Or he calls the Faithful the charge which God committed to him, or which he committed to God. For he says, "Now I commit you to the Lord." (Acts xx. 32.) That is, these things will not be unprofitable to me. And in Timothy is seen the fruit of the charge thus "committed." You see that he is insensible to sufferings, from the hope that he entertains of his disciples.

2 Timothy 1:13 — Homily on 2 Timothy 3

Not by letters alone did Paul instruct his disciple in his duty, but before by words also which he shows, both in many other passages, as where he says, "whether by word or our Epistle" (2 Thess. ii. 15.), and especially here. Let us not therefore suppose that anything relating to doctrine was spoken imperfectly. For many things he delivered to him without writing. Of these therefore he reminds him, when he says, "Hold fast the form of sound words, which thou hast heard of me." After the manner of artists, I have impressed on thee the image of virtue, fixing in thy soul a sort of rule, and model, and outline of all things pleasing to God. These things then hold fast, and whether thou art meditating any matter of faith or love, or of a sound mind, form from hence your ideas of them. It will not be necessary to have recourse to others for examples, when all has been deposited within thyself.

2 Timothy 1:14 — Homily on 2 Timothy 3

"That good thing which was committed unto thee keep,"-how?-"by the Holy Ghost which dwelleth in us." For it is not in the power of a human soul, when instructed with things so great, to be sufficient for the keeping of them. And why? Because there are many robbers, and thick darkness, and the devil still at hand to plot against us; and we know not what is the hour, what the occasion for him to set upon us. How then, he means, shall we be sufficient for the keeping of them? "By the Holy Ghost"; that is if we have the Spirit with us, if we do not expel grace, He will stand by us. For, "Except the Lord build the house, they labor in vain that build it. Except the Lord keep the city, the watchman waketh but in vain." (Ps. cxxvii. 1.) This is our wall, this our castle, this our refuge. If therefore It dwelleth in us, and is Itself our guard, what need of the commandment? That we may hold It fast, may keep It, and not banish It by our evil deeds.

2 Timothy 1:15 — Homily on 2 Timothy 3

Then he describes his trials and temptations, not to depress his disciple, but to elevate him, that if he should ever fall into the same, he may not think it strange, when he looks back and remembers what things happened to his Teacher. What then says he? Since it was probable that Timothy might be apprehended, and be deserted, and be relieved by no friendly attention, or influence, or assistance, but be abandoned even by his friends and the faithful themselves, hear what he says, "This thou knowest, that all they which are in Asia be turned away from me." It seems that there were then in Rome many persons from the regions of Asia. "But no one stood by me," he says, no one acknowledged me, all were alienated. And observe the philosophy of his soul. He only mentions their conduct, he does not curse them, but he praises him that showed kindness to him, and invokes a thousand blessings upon him, without any curse on them. "Of whom is Phygellus and Hermogenes."

2 Timothy 1:16-18 — Homily on 2 Timothy 3

"The Lord give mercy to the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. But, when he was in Rome, he sought me out diligently and found me." Observe how he everywhere speaks of the shame, and not of the danger, lest Timothy should be alarmed. And yet it was a thing that was full of peril. For he gave offense to Nero by making friends with one of his prisoners. But when he was in Rome, he says, he not only did not shun intercourse with me, but "sought me out very diligently, and found me." "The Lord grant unto him that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well." Such ought the faithful to be. Neither fear, nor threats, nor disgrace, should deter them from assisting one another, standing by them and succoring them as in war. For they do not so much benefit those who are in danger, as themselves, by the service they render to them, making themselves partakers of the crowns due to them. For example, is any one of those who are devoted to God visited with affliction and distress, and maintaining the conflict with great fortitude; whilst thou art not yet brought to this conflict? It is in thy power if thou wilt, without entering into the course, to be a sharer of the crowns reserved for him, by standing by him, preparing his mind, and animating and exciting him. Hence it is that Paul elsewhere says, "Ye have done well that ye did communicate with my affliction. For even in Thessalonica ye sent once and again unto my necessity." (Phil. iv. 14, Phil. iv. 16.) And how could they that were far off share in the affliction of him that was not with them? How? He says, "ye sent once and again unto my necessities." Again he says, speaking of Epaphroditus, "Because he was nigh unto death, not regarding his life, that he might supply your lack of service toward me." (Phil. ii. 30.) For as in the service of kings, not only those who fight the battle, but those who guard the baggage, share in the honor; and not merely so, but frequently even have an equal portion of the spoils, though they have not imbrued their hands in blood, nor stood in array, nor even seen the ranks of the enemy; so it is in these conflicts. For he who relieves the combatant, when wasted with hunger, who stands by him, encouraging him by words, and rendering him every service, he is not inferior to the combatant. "The Lord grant unto him that he may find mercy of the Lord in that day." He had compassion on me, he says, he shall therefore have the like return in that terrible Day, when we shall have need of much mercy. "The Lord grant him to find mercy from the Lord." Are there two Lords then? By no means. But "to us there is one Lord Christ Jesus, and one God." (1 Cor. viii. 6.) Here those who are infected with the heresy of Marcion assail this expression; but let them learn that this mode of speech is not uncommon in Scripture; as when it is said, "The Lord said unto my Lord" (Ps. cx. 1.); and again, "I said unto the Lord, Thou art my Lord" (Ps. xvi. 2.); and, "The Lord rained fire from the Lord." (Gen. xix. 24.) This indicates that the Persons are of the same substance, not that there is a distinction of nature. For we are not to understand that there are two substances differing from each other, but two Persons, each being of the same substance.

2 Timothy 2:1 — Homily on 2 Timothy 4

The young sailor at sea is inspired with great confidence, if the Master of the ship has been preserved in a shipwreck. For he will not consider that it is from his inexperience that he is exposed to the storm, but from the nature of things; and this has no little effect upon his mind. In war also the Captain, who sees his General wounded and recovered again, is much encouraged. And thus it produces some consolation to the faithful, that the Apostle should have been exposed to great sufferings, and not rendered weak by the utmost of them. And had it not been so, he would not have related his sufferings. For when Timothy heard, that he who possessed so great powers, who had conquered the whole world, is a prisoner, and afflicted, yet is not impatient, nor discontented upon the desertion of his friends; he, if ever exposed to the same sufferings himself, would not consider that it proceeded from human weakness, nor from the circumstance of his being a disciple, and inferior to Paul, since his teacher too suffered the like, but that all this happened from the natural course of things. For Paul himself did this, and related what had befallen him, that he might strengthen Timothy, and renew his courage. And he shows that it was for this reason he mentioned his trials and afflictions, in that he has added, "Thou, therefore, my son, be strong in the grace that is in Christ Jesus." What sayest thou? Thou hast shaken us with terrors, thou hast told us that thou art in chains, in afflictions, that all have forsaken thee, and, as if thou hadst said thou hadst not suffered anything, nor been abandoned by any, thou addest, "Thou therefore, my son, be strong"?-And justly too. For these things were to thy strengthening more than to his. For if I, Paul, endure these things, much more oughtest thou to bear them. If the master, much more the disciple. And this exhortation he introduces with much affection, calling him "son," and not only so, but "my son." If thou art a son, he means, imitate thy father. If thou art a son, be strong in consideration of the things which I have said, or rather be strong, not merely from what I have told you, but "of God." "Be strong," he says, "in the grace that is in Christ Jesus"; that is, "through the grace of Christ." That is, stand firmly. Thou knowest the battle. For elsewhere he says, "We wrestle not against flesh and blood." (Eph. vi. 12.) And this he says not to depress but to excite them. Be sober therefore, he means, and watch have the grace of the Lord cooperating with thee, and aiding thee in thy contest, contribute thy own part with much alacrity and resolution.

2 Timothy 2:2 — Homily on 2 Timothy 4

"And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men"; to "faithful" men, not to questioners nor to reasoners, to "faithful." How faithful? Such as betray not the Gospel they should preach. "The things which thou hast heard," not which thou hast searched out. For "faith cometh by hearing, and hearing by the word of God." (Rom. x. 17.) But wherefore, "among many witnesses"? As if he had said: Thou hast not heard in secret, nor apart, but in the presence of many, with all openness of speech. Nor does he say, Tell, but "commit," as a treasure committed is deposited in safety. Again he alarms his disciple, both from things above and things below. But he says not only "commit to faithful men"; for of what advantage is it that one is faithful, if he is not able to convey his doctrine to others? when he does not indeed betray the faith; but does not render others faithful? The teacher therefore ought to have two qualities, to be both faithful, and apt to teach; wherefore he says, "who shall be able to teach others also."

2 Timothy 2:3 — Homily on 2 Timothy 4

"Thou therefore endure hardness as a good soldier of Jesus Christ." Oh, how great a dignity is this, to be a soldier of Jesus Christ! Observe the kings on earth, how great an honor it is esteemed to serve under them. If therefore the soldier of the king ought to endure hardness, not to endure hardness is not the part of any soldier. So that it behooves thee not to complain, if thou endurest hardness, for that is the part of a soldier; but to complain, if thou dost not endure hardness.

2 Timothy 2:4 — Homily on 2 Timothy 4

"No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned except he strive lawfully." These things are said indeed to Timothy, but through him they are addressed to every teacher and disciple. Let no one therefore of those who hold the office of a Bishop disdain to hear these things, but let him be ashamed not to do them. "If any one strive for masteries," he says, "he is not crowned, except he strive lawfully." What is meant by "lawfully"? It is not enough that he enters into the lists, that he is anointed, and even engages, unless he comply with all the laws of the exercise, with respect to diet, to temperance and sobriety, and all the rules of the wrestling school, unless, in short, he go through all that is befitting for a wrestler, he is not crowned. And observe the wisdom of Paul. He mentions wrestlers and soldiers, the one to prepare him for slaughter and blood, the other with reference to endurance, that he might bear everything with fortitude, and be ever in exercise.

2 Timothy 2:4 — ON LAZARUS AND THE RICH MAN 1

You are a spiritual soldier. This kind of soldier does not sleep on an ivory bed but on the ground. He is not anointed with perfumed oils. These are the concern of those corrupt men who dally with courtesans, of those who act on the stage, of those who live carelessly. You must not smell of perfumes but of virtue.

2 Timothy 2:5 — ON VIRGINITY 7.1-2

You say that her clothes are shabby, but virginity resides not in clothing nor in one's complexion but in the body and soul. Is it not strange that we have different standards? We will not judge the philosopher by his hair or his staff or his tunic but by his way of life, his character and soul. The soldier too we will not approve for his mantle or belt but for his strength and manliness. Yet the virgin, who represents a state so admirable and superior to all others, we will simply and offhandedly assume practices her virtue because of the squalor of her hair, her dejected look and gray cloak. We do not strip her soul bare and scrutinize closely its inner state. But he who has drawn up the rules for this contest does not permit this. He orders that those who have entered not be judged by their clothing but by the convictions of their souls. "Athletes," Paul says, "deny themselves all sorts of things," anything that would trouble the health of the soul. "If one takes part in an athletic contest, he cannot receive the winner's crown unless he has kept the rules." What, then, are the laws of this contest? Hear again his words, or rather Christ himself, who has established the contest: "The virgin is concerned with things of the Lord, in pursuit of holiness in body and spirit."

2 Timothy 2:5 — Four Discourses on the Rich Man and Lazarus, Discourse 3

And, in a word, it is ever necessary that he who would please God and become approved and holy should not lead an easy, free, and dissolute life, but a laborious life, full of hardship and toil. For "no man," it is said, "is crowned except he strive lawfully," and in another place, "Every man that striveth for the mastery is temperate in all things." He abstains from evil words and looks, from base conversation and slander, and from blasphemy and evil speaking. From this we learn that, though trial may not come upon us from any external source, it is our duty to exercise ourselves each day in fasting, self-denial, moderate diet, and a plain table, avoiding extravagance in any way. Otherwise we cannot please God.

2 Timothy 2:5 — Homily on 2 Timothy 4

"And if a man also strive for masteries, yet is he not crowned except he strive lawfully." These things are said indeed to Timothy, but through him they are addressed to every teacher and disciple. Let no one therefore of those who hold the office of a Bishop disdain to hear these things, but let him be ashamed not to do them. "If any one strive for masteries," he says, "he is not crowned, except he strive lawfully." What is meant by "lawfully"? It is not enough that he enters into the lists, that he is anointed, and even engages, unless he comply with all the laws of the exercise, with respect to diet, to temperance and sobriety, and all the rules of the wrestling school, unless, in short, he go through all that is befitting for a wrestler, he is not crowned. And observe the wisdom of Paul. He mentions wrestlers and soldiers, the one to prepare him for slaughter and blood, the other with reference to endurance, that he might bear everything with fortitude, and be ever in exercise.

2 Timothy 2:6 — Homily on 2 Timothy 4

"The husbandman that laboreth must be first partaker of the fruits." He had first spoken from his own example as a teacher. He now speaks from those that are more common, as wrestlers and soldiers, and in their case he sets before him the rewards. First, that he may please him who hath chosen him to be a soldier; secondly, that he may be crowned; now he proposes a third example that more particularly suits himself. For the instance of the soldier and the wrestler corresponds to those who are under rule, but that of the husbandman to the Teacher. (Strive) not as a soldier or a wrestler only, but as a husbandman too. The husbandman takes care not of himself alone, but of the fruits of the earth. That is, no little reward of his labors is enjoyed by the husbandman. Here he both shows, that to God nothing is wanting, and that there is a reward for Teaching, which he shows by a common instance. As the husbandman, he says, does not labor without profit, but enjoys before others the fruits of his own toils, so is it fit that the teacher should do: either he means this, or he is speaking of the honor to be paid to teachers, but this is less consistent. For why does he not say the husbandman simply, but him "that laboreth"? not only that worketh, but that is worn with toil? And here with reference to the delay of reward, that no one may be impatient, he says, thou reapest the fruit already, or there is a reward in the labor itself. When therefore he has set before him the examples of soldiers, of wrestlers, and husbandmen, and all figuratively, "No one," he says, "is crowned except he strive lawfully." And having observed that "the husbandman who laboreth must first be partaker of the fruits," ...

2 Timothy 2:7 — Homily on 2 Timothy 4

"Consider what I say, and the Lord give thee understanding in all things." It is on this account that he has spoken these things in proverb and parable. Then again to show his affectionate disposition, he ceases not to pray for him, as fearing for his own son...

2 Timothy 2:8 — Homily on 2 Timothy 4

"Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my Gospel. Wherein I suffer trouble as an evil-doer, even unto bonds." On what account is this mentioned? It is directed chiefly against the heretics, at the same time to encourage Timothy, by showing the advantage of sufferings, since Christ, our Master, Himself overcame death by suffering. Remember this, he says, and thou wilt have sufficient comfort. "Remember that Jesus Christ, of the seed of David, was raised from the dead." For upon that point many had already begun to subvert the dispensation, being ashamed at the immensity of God's love to mankind. For of such a nature are the benefits which God has conferred upon us, that men were ashamed to ascribe them to God, and could not believe He had so far condescended. "According to my Gospel." Thus he everywhere speaks in his Epistles, saying "according to my Gospel," either because they were bound to believe him, or because there were some who preached "another Gospel." (Gal. i. 6)

2 Timothy 2:9 — Homily on 1 Corinthians 13

This Mercy Seat was brighter even than heaven, not shining forth with variety of stars nor with rays from the sun, but the very Sun of righteousness was there, and from hence He sent forth His rays. Again, from time to time in this our heaven, any cloud coursing over at times makes it gloomy; but that bosom never had any such storm sweeping across it. Or rather there did sweep over it many storms and oft: but the light they darkened not; rather in the midst of the temptation and dangers the light shone out. Wherefore also he himself when bound with his chain kept exclaiming, "The word of God is not bound." Thus continually by means of that tongue was It sending forth its rays. And no fear, no danger made that bosom gloomy.

2 Timothy 2:9 — Homily on Acts 52

For what could be better than those bonds which always in his Epistles he prefers to all things else, saying, "Paul, a prisoner of Jesus Christ:" and again, "On this account I am bound with this chain, but the word of God is not bound;" and, "Even unto bonds, as an evil-doer." The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now he is bound both "as an evil-doer," and as with a view to very ill consequences; yet for none of these things cared he.

2 Timothy 2:9 — Homily Concerning the Statues 16

Therefore he said, "Wherein I suffer trouble as an evil-doer unto bonds, but the word of God is not bound." For just as it is not possible to bind a sunbeam, or to shut it up within the house, so neither the preaching of the word; and what was much more, the teacher was bound, and yet the word flew abroad; he inhabited the prison, and yet his doctrine rapidly winged its way every where throughout the world!

2 Timothy 2:9 — Homily on 2 Timothy 4

"Wherein I suffer trouble," he says, "as an evil-doer, even unto bonds." Again he introduces consolation and encouragement from himself, and he prepares his hearer's mind with these two things; first, that he should know him to endure hardness; and, secondly, that he did not so but for a useful purpose, for in this case he will gain, in the other will even suffer harm. For what advantage is it, that you can show that a Teacher has exposed himself to hardship, but not for any useful purpose? But if it is for any benefit, if for the profit of those who are taught, then it is worthy of admiration. "But the word of God is not bound." That is, if we were soldiers of this world, and waged an earthly warfare, the chains that confine our hands would avail. But now God has made us such that nothing can subdue us. For our hands are bound, but not our tongue, since nothing can bind the tongue but cowardice and unbelief alone; and where these are not, though you fasten chains upon us, the preaching of the Gospel is not bound. If indeed you bind a husbandman, you prevent his sowing, for he sows with his hand: but if you bind a Teacher, you hinder not the word, for it is sown with his tongue, not with his hand. Our word therefore is not subjected to bonds. For though we are bound, that is free, and runs its course. How? Because though bound, behold, we preach. This is for the encouragement of those that are free. For if we that are bound preach, much more does it behoove you that are loose to do so. You have heard that I suffer these things, as an evil-doer. Be not dejected. For it is a great wonder, that being bound I do the work of those that are free, that being bound I overcome all, that being bound I prevail over those that bound me. For it is the word of God, not ours. Human chains cannot bind the word of God.

2 Timothy 2:10 — Homily on 2 Timothy 4

"Therefore I endure all things," he says, "for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory." Behold another incentive. I endure these things, he says, not for myself, but for the salvation of others. It was in my power to have lived free from danger; to have suffered none of these things, if I had consulted my own interest. On what account then do I suffer these things? For the good of others, that others may obtain eternal life. What then dost thou promise thyself? He has not said, simply on account of these particular persons; but "for the elect's sake." If God has chosen them, it becomes us to suffer everything for their sakes. "That they also may obtain salvation." By saying, "they also," he means, as well as we. For God hath chosen us also; and as God suffered for our sakes, so should we suffer for their sakes. Thus it is a matter of retribution, not of favor. On the part of God it was grace, for He having received no previous benefit, hath done us good: but on our parts it is retribution, we having previously received benefits from God, suffer for these, for whom we suffer, in order "that they may obtain salvation." What sayest thou? What salvation? Art thou who wast not the author of salvation to thyself, but wast destroying thyself, art thou the author of salvation to others? Surely not, and therefore he adds, "salvation that is in Christ Jesus"; that which is truly salvation, "with eternal glory." Present things are afflictive, but they are but on earth. Present things are ignominious, but they are temporary. They are full of bitterness and pain; but they last only to-day and to-morrow. Such is not the nature of the good things, they are eternal, they are in heaven. That is true glory, this is dishonor.

2 Timothy 2:11 — Homily on 2 Timothy 5

Many of the weaker sort of men give up the effort of faith, and do not endure the deferring of their hope. They seek things present, and form from these their judgment of the future. When therefore their lot here was death, torments, and chains, and yet he says, they shall come to eternal life, they would not have believed, but would have said, "What sayest thou? When I live, I die; and when I die, I live? Thou promisest nothing on earth, and dost thou give it in heaven? Little things thou dost not bestow; and dost thou offer great things?" That none therefore may argue thus, he places beyond doubt the proof of these things, laying it down beforehand already, and giving certain signs. For, "remember," he says, "that Jesus Christ was raised from the dead"; that is, rose again after death. And now showing the same thing he says, "It is a faithful saying," that he who has attained a heavenly life, will attain eternal life also. Whence is it "faithful"? Because, he says, "If we be dead with Him, we shall also live with Him." For say, shall we partake with Him in things laborious and painful; and shall we not in things beneficial? But not even a man would act thus, nor, if one had chosen to suffer affliction and death with him, would he refuse to him a share in his rest, if he had attained it. But how are we "dead with Him"? This death he means both of that in the Layer, and that in sufferings. For he says, "Bearing about in the body the dying of the Lord Jesus" (2 Cor. iv. 10); and, "We are buried with Him by baptism into death" (Rom. vi. 4); and, "Our old man is crucified with Him"; and, "We have been planted together in the likeness of His death." (Rom. vi. 5, Rom. 6.) But he also speaks here of death by trials: and that more especially, for he was also suffering trials when he wrote it. And this is what he says, "If we have suffered death on His account, shall we not live on His account? This is not to be doubted."

2 Timothy 2:11 — Homily on 2 Corinthians 3

And what is, "anointed," and "sealed?" Gave the Spirit by Whom He did both these things, making at once prophets and priests and kings, for in old time these three sorts were anointed. But we have now not one of these dignities, but all three preeminently. For we are both to enjoy a kingdom and are made priests by offering our bodies for a sacrifice, (for, saith he, "present your members a living sacrifice unto God;) and withal we are constituted prophets too: for what things "eye hath not seen, nor ear heard," (1 Cor. ii. 9) these have been revealed unto us.

2 Timothy 2:12 — Homily on John 87

Wherefore, I entreat, let us use every means, so as not to miss such glory. For nothing is difficult if we be willing, nothing burdensome if we give heed. "If we endure, we shall also reign with Him." What then is, "If we endure"? If we bear tribulations, if persecutions, if we walk in the strait way. For the strait way is by its nature laborious, but by our will it is rendered light, from the hope of things to come. "For our present light affliction worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at those which are not seen."

2 Timothy 2:12 — Homily on 2 Timothy 5

"If we suffer, we shall also reign with Him," not absolutely, we shall reign, but "if we suffer," showing that it is not enough to die once, (the blessed man himself died daily,) but there was need of much patient endurance; and especially Timothy had need of it. For tell me not, he says, of your first sufferings, but that you continue to suffer. Then on the other side he exhorts him, not from the good, but from the evil. For if wicked men were to partake of the same things, this would be no consolation. And if having endured they were to reign with Him, but not having endured were not indeed to reign with Him, but were to suffer no worse evil, though this were terrible, yet it would not be enough to affect most men with concern. Wherefore he speaks of something more dreadful still. If we deny Him, He will also deny us. So then there is a retribution not of good things only, but of the contrary. And consider What it is probable that he will suffer, who is denied in that kingdom. "Whosoever shall deny Me, him will I also deny." (Matt. x. 33.) And the retribution is not equal, though it seems so expressed. For we who deny Him are men, but He who denies us is God; and how great is the distance between God and man, it is needless to say. Besides, we injure ourselves; Him we cannot injure.

2 Timothy 2:13 — Homily on 2 Timothy 5

And to show this, he has added, "If we believe not, He abideth faithful: He cannot deny Himself": that is, if we believe not that He rose again, He is not injured by it. He is faithful and unshaken, whether we say so or not. If then He is not at all injured by our denying Him, it is for nothing else than for our benefit that He desires our confession. For He abideth the same, whether we deny Him or not. He cannot deny Himself, that is, His own Being. We may say that He is not; though such is not the fact. It is not in His nature, it is not possible for Him not to be, that is, to go into nonentity. His subsistence always abides, always is. Let us not therefore be so affected, as if we could gratify or could injure Him. But lest any one should think that Timothy needed this advice...

2 Timothy 2:13 — Homily on John 38

What then meaneth, "Can do nothing of Himself"? That He can do nothing in opposition to the Father, nothing alien from, nothing strange to Him, which is especially the assertion of One declaring an Equality and entire agreement. But wherefore said He not, that "He doeth nothing contrary," instead of, "He cannot do"? It was that from this again He might show the invariableness and exactness of the Equality, for the expression imputes not weakness to Him, but even shows His great power; since in another place Paul saith of the Father, "That by two immutable things in which it was impossible for God to lie" (Heb. vi. 18): and again, "If we deny Him - He abideth faithful," for "He cannot deny Himself." (2 Tim. ii. 12, 2 Tim. ii. 13.) And in truth this expression, "impossible," is not declaratory of weakness, but power, power unspeakable. For what He saith is of this kind, that "that Essence admitteth not such things as these." For just as when we also say, "it is impossible for God to do wrong," we do not impute to Him any weakness, but confess in Him an unutterable power; so when He also saith, "I can of Mine own Self do nothing," His meaning is, that "it is impossible, nature admits not, that I should do anything contrary to the Father."

2 Timothy 2:14 — Homily on 2 Timothy 5

"Of these things put them in remembrance, charging them before the Lord, that they strive not about words to no profit, but to the subverting of the hearers." It is an overawing thing to call God to witness what we say, for if no one would dare to set at nought the testimony of man when appealed to, much less when the appeal is to God. If any one, for instance, entering into a contract, or making his will, chooses to call witnesses worthy of credit, would any transfer the things to those who are not included? Surely not. And even if he wishes it, yet fearing the credibility of the witnesses, he avoids it. What is "charging them before the Lord"? he calls God to witness both what was said, and what was done. "That they strive not about words to no profit;" and not merely so, but "to the subverting of the hearers." Not only is there no gain from it, but much harm. "Of these things then put them in remembrance," and if they despise thee, God will judge them. But why does he admonish them not to strive about words? He knows that it is a dainty thing, and that the human soul is ever prone to contend and to dispute about words. To guard against this, he has not only charged them "not to strive about words," but to render his discourse more alarming, he adds, "to the subverting of the hearers."

2 Timothy 2:15 — Homily on 2 Timothy 5

"Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." Everywhere this "not being ashamed"! And why is he ever so careful to guard him against shame? Because it was natural for many to be ashamed both of Paul himself, as being a tent-maker, and of the preaching, since its teachers perished. For Christ had been crucified, himself was about to be beheaded, Peter was crucified with his head downwards, and these things they suffered from audacious and despicable men. Because such men were in power, he says, "Be not ashamed"; that is, fear not to do anything tending to godliness, though it be necessary to submit to slavery or any other suffering. For how does any one become approved? By being "a workman that needeth not to be ashamed." As the workman is not ashamed of any work, so neither should he be ashamed who labors in the Gospel. He should submit to anything. "Rightly dividing the word of truth." This he hath well said. For many distort it, and pervert it in every way, and many additions are made to it. He has not said directing it, but "rightly dividing," that is, cut away what is spurious, with much vehemence assail it, and extirpate it. With the sword of the Spirit cut off from your preaching, as from a thong, whatever is superfluous and foreign to it.

2 Timothy 2:16-17 — Homily on 2 Timothy 5

"And shun profane novelties of speech." For they will not stop there. For when anything new has been introduced, it is ever producing innovations, and the error of him who has once left the safe harbor is infinite, and never stops. "For they will increase unto more ungodliness," he says, "And their word will eat as doth a canker." It is an evil not to be restrained, not curable by any medicine, it destroys the whole frame. He shows that novelty of doctrine is a disease, and worse than a disease. And here he implies that they are incorrigible, and that they erred not weakly but willfully.

2 Timothy 2:18 — Homily on 2 Timothy 5

"Of whom is Hymeneus and Philetus, Who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some." He has well said, "They will increase unto more ungodliness." For it appears indeed to be a solitary evil, but see what evils spring out of it. For if the Resurrection is already past, not only do we suffer loss in being deprived of that great glory, but because judgment is taken away, and retribution also. For if the Resurrection is past, retribution also is past. The good therefore have reaped persecutions and afflictions, and the wicked have not been punished, nay verily, they live in great pleasure. It were better to say that there is no resurrection, than that it is already past. "And overthrow," he says, "the faith of some." "Of some," not of all. For if there is no resurrection, faith is subverted. Our preaching is vain, nor is Christ risen; and if He is not risen, neither was He born, nor has He ascended into heaven. Observe how this error, while it seems to oppose the doctrine of the Resurrection, draws after it many other evils.

2 Timothy 2:19 — Homily on 2 Timothy 5

"Nevertheless," he says, "the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let every one that nameth the name of the Lord depart from iniquity." He shows that even before they were subverted, they were not firm. For otherwise, they would not have been overthrown at the first attack, as Adam was firm before the commandment. For those who are fixed not only are not harmed through deceivers, but are even admired. And he calls it "sure," and a "foundation"; so ought we to adhere to the faith; "having this seal, The Lord knoweth them that are His." What is this? He has taken it from Deuteronomy; that is, Firm souls stand fixed and immovable. But whence are they manifest? From having these characters inscribed upon their actions, from their being known by God, and not perishing with the world, and from their departing from iniquity. "Let every one," he says, "that nameth the name of the Lord depart from iniquity." These are the distinguishing marks of the foundation. As a foundation is shown to be firm, and as letters are inscribed upon a stone that the letters may be significant. But these letters are shown by works, "Having," he says, "this seal" fixed thereon, "Let every one that nameth the name of the Lord depart from iniquity." Thus if any one is unrighteous, he is not of the foundation. So that this too is of the seal, not to do iniquity.

2 Timothy 2:20-21 — Homily on 2 Timothy 6

Many men are still even now perplexed to account for the fact, that the wicked are suffered to remain, and are not yet destroyed. Now doubtless various reasons may be assigned for this, as, that they may be converted, or that by their punishment they may be made an example to the multitude. But Paul here mentions a similar case. For he says, "In a great house there are not only vessels of gold and silver, but also of wood and earth." Showing by this, that as in a great house it is likely there should be a great difference of vessels, so here also, in the whole world, for he speaks not of the Church only, but of the world at large. For think not, I pray, that he means it of the Church; for there he would not have any vessels of wood or of earth, but all of gold or silver where is the body of Christ, where is that "pure virgin, without spot, or wrinkle, or any such thing." (Eph. v. 27) And this is what he means to say: Let it not disturb thee that there are corrupt and wicked men. For in a great house there are such vessels. But what then? they do not receive the same honor. But some are to honor and some to dishonor. "Nay," says one, "in a house they may be of some use, but not at all in the world." Though God employs them not for such honorable service, he makes use of them for other purposes. "If therefore a man purge himself from these, he shall be a vessel unto honor, sanctified." Seest thou that it is not of nature, nor of the necessity of matter, to be a vessel of gold or of earth, but of our own choice? For otherwise the earthen could not become gold, nor could the golden descend to the vileness of the other. But in this case there is much change, and alteration of state. Paul was an earthen vessel, and became a golden one. Judas was a golden vessel, and became an earthen one. The earthen vessels, therefore, are such from uncleanness. The fornicator and the covetous man become earthen vessels. "If a man," he says, "purge himself from these," not merely "cleanse," but "cleanse out," that is, cleanse himself perfectly, "he shall be a vessel unto honor, sanctified, and meet for the Master's use." The others therefore are useless for any good purpose, though some use is made of them. "And prepared unto every good work." Even though he do it not, he is fit for it, and has a capacity for it. We ought therefore to be prepared for everything, even for death, for martyrdom, for a life of virginity, or for all these.

2 Timothy 2:22 — Homily on 2 Timothy 6

"Flee also youthful lusts." Not only the lust of fornication, but every inordinate desire is a youthful lust. Let the aged learn that they ought not to do the deeds of the youthful. If one be given to insolence, or a lover of power, of riches, of bodily pleasures, it is a youthful lust, and foolish. These things must proceed from a heart not yet established, from a mind not deeply grounded, but in a wavering state. What then does he advise in order that none may be captivated by these things? "Flee youthful" imaginations, "but Follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart." He calls virtue in general, "righteousness": godliness of life, "faith, meekness, charity." What is meant by "those that call upon the Lord out of a pure heart"? It is as if he said, Rejoice not in those who only call upon the Lord; but those who call upon Him sincerely and unfeignedly, who have nothing of deceit about them, who approach Him in peace, who are not contentious. With these associate thyself. But with others be not easy, but only as far as lies in you, be peaceable.

2 Timothy 2:23 — Homily on 2 Timothy 6

"But foolish and unlearned questions avoid, knowing that they do gender strifes." Do you see how he everywhere draws him off from questions; not that he was not able to overthrow them; for he was well able. For had he not been able he would have said, Be diligent, that thou mayest be able to refute them; as when he says, "Give attendance to reading, for by so doing thou shalt both save thyself and them that hear thee." (1 Tim. iv. 13, 1 Tim iv. 16) But he knew that it was useless to enter at all into these disputes, that there will be no end of it, save contentions, enmities, insults, and reproaches. These "questions" therefore "avoid"; so that there are other questions, some relating to the Scriptures, some to other things.

2 Timothy 2:24 — Homily on 2 Timothy 6

"And the servant of the Lord must not strive." Not even in questions ought he to strive, for the servant of the Lord must keep far from strife, since God is the God of peace, and what should the servant of the God of peace have to do with strife? "But be gentle unto all men." How is it then he says, "Rebuke with all authority" (Tit. ii. 15); and again, "Let no man despise thy youth" (1 Tim. iv. 12): and again, "Rebuke them Sharply"? (Tit. i. 13.) Because this is consistent with meekness. For a strong rebuke, if it be given with gentleness, is most likely to wound deeply: for it is possible, indeed it is, to touch more effectually by gentleness, than one overawes by boldness. "Apt to teach"; that is, those who are willing to be taught. For "a man that is an heretic," he says, "after the first and second admonition reject." (Tit. iii. 10.) "Patient." He has well added this, for it is a quality which a teacher above all things ought to possess. All things are vain without it. And if fishermen do not despair, though often they cast their nets for a whole day without catching anything, much more should not we. For see what is the result. From constant teaching, it often happens that the plow of the word, descending to the depth of the soul, roots out the evil passion that troubled it. For he that hears often will at length be affected. A man cannot go on hearing continually without some effect being produced. Sometimes therefore, when he was on the point of being persuaded, he is lost by our becoming weary. For the same thing occurs, as if an unskillful husbandman should in the first year dig about the vine he had planted, and seeking to reap some fruit in the second year, and again in the third, and gathering nothing, should after three years despair, and in the fourth year, when he was about to receive the recompense of his labors, abandon his vine.

2 Timothy 2:25 — Treatise on the Priesthood, Book 2

For the pastor of sheep has his flock following him, wherever he may lead them: and if any should stray out of the straight path, and, deserting the good pasture, feed in unproductive or rugged places, a loud shout suffices to collect them and bring back to the fold those who have been parted from it: but if a human being wanders away from the right faith, great exertion, perseverance and patience are required; for he cannot be dragged back by force, nor constrained by fear, but must be led back by persuasion to the truth from which he originally swerved. The pastor therefore ought to be of a noble spirit, so as not to despond, or to despair of the salvation of wanderers from the fold, but continually to reason with himself and say, "Peradventure God will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil."

2 Timothy 2:25 — Homily on 2 Timothy 6

"In meekness instructing those that oppose themselves." For he that teaches must be especially careful to do it with meekness. For a soul that wishes to learn cannot gain any useful instruction from harshness and contention. For when it would apply, being thus thrown into perplexity, it will learn nothing. He who would gain any useful knowledge ought above all things to be well disposed towards his teacher, and if this be not previously attained, nothing that is requisite or useful can be accomplished. And no one can be well disposed towards him who is violent and overbearing. How is it then that he says, "A man that is an heretic, after the first and second admonition, reject"? He speaks there of one incorrigible, of one whom he knows to be diseased beyond the possibility of cure. "If God peradventure will give them repentance to the acknowledging of the truth." What he says amounts to this. Perhaps there will be a reformation. Perhaps! for it is uncertain. So that we ought to withdraw only from those, of whom we can show plainly, and concerning whom we are fully persuaded, that whatever be done, they will not be reformed. "In meekness," he says. In this temper, you see, we ought to address ourselves to those who are willing to learn, and never cease from conversing with them till we have come to the demonstration.

2 Timothy 2:25 — ON THE INCOMPREHENSIBLE NATURE OF GOD 1.7

Therefore, let us not be provoked with these men, let us not use anger as an excuse, but let us talk with them gently and with kindness. Nothing is more forceful and effective than treatment which is gentle and kind. This is why Paul told us to hold fast to such conduct with all the earnestness of our hearts when he said, "The servant of the Lord must not be quarrelsome but must be kindly toward all." He did not say "only to your brothers" but "toward all." And again, when he said, "Let your gentleness be known," he did not say "to your brothers" but "to all men." What good does it do you, he means, if you love those who love you.

2 Timothy 2:26 — Homily on 2 Timothy 6

"And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." It is truly said, "Who are taken captive," for meanwhile they float in error. Observe here how he teaches to be humble-minded. He has not said, if peradventure you should be able, but, "if peradventure God should grant them a recovery"; if anything be done, therefore, all is of the Lord. Thou plantest, thou waterest but He soweth and maketh it produce fruit. Let us not therefore be so affected, as if we ourselves wrought the persuasion, even if we should persuade any one. "Taken captive by him," he says, "to His will." This no one will say relates to doctrine, but to life. For "His will" is that we live rightly. But some are in the snare of the devil by reason of their life, we ought not therefore to be weary even with respect to these. "If peradventure," he says, "they may recover, that are taken captive, unto His will." Now "If peradventure," implies much longsuffering. For not to do the will of God is a snare of the devil. For as a sparrow, though it be not wholly enclosed, but only caught by the foot, is still under the power of him who set the snare; so though we be not wholly subverted, both in faith and life, but in life only, we are under the power of the devil.

2 Timothy 3:1 — Homily on 2 Timothy 7

He had said in the former Epistle, that "the Spirit speaketh expressly, that in the latter times some shall depart from the faith" (1 Tim. iv. 1, 1 Tim. iv. 2.); and elsewhere in this Epistle he foretells that something of this kind will afterwards happen; and here again he does the same thing: "This know, that in the last days perilous times shall come." And this he pronounces not only from the future, but from the past; "As Jannes and Jambres withstood Moses." And again from reasoning; "In a great house there are not only vessels of gold and of silver." But why does he do this? In order that Timothy may not be troubled, nor any one of us, when there are evil men. If there were such in the time of Moses, and will be hereafter, it is no wonder that there are such in our times. "In the last days perilous times shall come," he says, that is, exceeding bad times. How shall times be perilous? He says it not blaming the days, nor the times, but the men of those times. For thus it is customary with us to speak of good times or evil times, from the events that happen in them, caused by men.

2 Timothy 3:2 — Homily on 2 Timothy 7

Immediately he sets down the root and fountain, whence these and all other evils spring, that is, overweeningness. He that is seized with this passion is careless even of his own interests. For when a man overlooks the concerns of his neighbor, and is careless of them, how should he regard his own? For as he that looks to his neighbor's affairs will in them order his own to advantage, so he that looks down upon his neighbor's concerns will neglect his own. For if we are members one of another, the welfare of our neighbor is not his concern only, but that of the whole body, and the injury of our neighbor is not confined to him, but distracts with pains all else as well. If we are a building, whatever part is weakened, it affects the whole, whilst that which is solid gives strength and support to the rest. So also in the Church, if thou hast slighted thy neighbor, thou hast injured thyself. How? In that one of thy own members hath suffered no small hurt. And if he, who does not impart of his possessions, goes into Hell, much more will he be condemned, who sees a neighbor suffering severer evils, and does not stretch out his hand, since in this case the loss is more grievous. "For men shall be lovers of their own selves." He that loves himself may be said not to love himself, but he that loves his brother, loves himself in the truest sense. From self-love springs covetousness. For the wretched niggardly temper of self-love contracts that love which should be widely extended, and diffused on every side. "Covetous." From covetousness springs boastfulness, from boastfulness pride, from pride blasphemy, from blasphemy defiance and disobedience. For he who exalts himself against men, will easily do it against God. Thus sins are produced. Often they ascend from below. He that is pious towards men, is still more pious towards God. He who is meek to his fellow-servants, is more meek to his Master. He that despises his fellow-servants, will end with despising God Himself.

2 Timothy 3:5 — Homily on 2 Timothy 8

"Having a form of godliness, but denying the power thereof." In the Epistle to the Romans, he says somewhat on this wise, "Having the form of knowledge and of the truth in the law" (Rom. ii. 20), where he speaks in commendation of it: but here he speaks of this sin as an evil beyond all other defects. And why is this? Because he does not use the words in the same signification. For an image is often taken to signify a likeness; but sometimes a thing without life, and worthless. Faith therefore, without works, is fitly called a mere form without the power. For as a fair and florid body, when it has no strength, is like a painted figure, so is a right faith apart from works. For let us suppose any one to be "covetous, a traitor, heady," and yet to believe aright; of what advantage is it, if he wants all the qualities becoming a Christian, if he does not the works that characterize godliness, but outdoes the Greeks in impiety, when he is a mischief to those with whom he associates, causes God to be blasphemed, and the doctrine to be slandered by his evil deeds? "From such turn away," he says. But how is this, if men are to be so "in the latter times"? There were probably then such, in some degree at least, though not to the same excess. But, in truth, through him he warns all to turn away from such characters.

2 Timothy 3:8-9 — Homily on 2 Timothy 8

"Now as Jannes and Jambres withstood Moses, so do these also resist the truth." Who are these? The magicians in the time of Moses. But how is it their names are nowhere else introduced? Either they were handed down by tradition, or it is probable that Paul knew them by inspiration. "Men of corrupt minds," he says, "reprobate concerning the faith. But they shall proceed no further; for their folly shall be manifested unto all men, as theirs also was." "They shall proceed no further"; how then does he say elsewhere, "They will increase unto more ungodliness"? (2 Tim. ii. 16.) He there means, that beginning to innovate and to deceive, they will not pause in their error, but will always invent new deceits and corrupt doctrines, for error is never stationary. But here he says, that they shall not be able to deceive, nor carry men away with them, for however at first they may seem to impose upon them, they will soon and easily be detected. For that he is speaking to this effect appears from what follows. "For their folly shall be manifest unto all." Whence? Every way-"as theirs also was." For if errors flourish at first, they do not continue to the end, for so it is with things that are not fair by nature, but fair in appearance; they flourish for a time, and then are detected, and come to nought. But not such are our doctrines, and of these thou art a witness, for in our doctrines there is no deceit, for who would choose to die for a deceit?

2 Timothy 3:10-11 — Homily on 2 Timothy 8

"But thou hast fully known my doctrine." Wherefore be strong; for thou wert not merely present, but didst follow closely. Here he seems to imply that the period had been long, in that he says, "Thou hast followed up my doctrine"; this refers to his discourse. "Manner of life"; this to his conduct. "Purpose"; this to his zeal, and the firmness of his soul. I did not say these things, he says, and not do them; nor was I a philosopher in words only. "Faith, longsuffering." He means, how none of these things troubled me. "Charity," which those men had not; "patience," nor yet this. Towards the heretics, he means, I show much longsuffering; "patience," that under persecution. "Persecutions, afflictions." There are two things that disquiet a teacher, the number of heretics, and men's wanting fortitude to endure sufferings. And yet he has said much about these, that such always have been, and always will be, and no age will be free from them, and that they will not be able to injure us, and that in the world there are vessels of gold and of silver. You see how he proceeds to discourse about his afflictions, "which came upon me at Antioch, at Iconium, at Lystra." Why has he selected these instances out of many? Because the rest was known to Timothy, and these perhaps were new events, and he does not mention the former ones, for he is not enumerating them particularly, for he is not actuated by ambition or vainglory, but he recounts them for the consolation of his disciple, not from ostentation. And here he speaks of Antioch in Pisidia, and Lystra, whence Timothy himself was. "What persecutions I endured." There was twofold matter of consolation, that I displayed a generous zeal, and that I was not forsaken. It cannot be said, that God abandoned me, but He rendered my crown more radiant. "What persecutions I endured: but out of them all the Lord delivered me."

2 Timothy 3:12 — ON LAZARUS AND THE RICH MAN 3

If the road is narrow and difficult, how can it be that "My yoke is easy and my burden is light"? He says difficult because of the nature of the trials but easy because of the willingness of the travelers. It is possible for even what is unendurable by nature to become light when we accept it with eagerness. Remember that the apostles who had been scourged returned rejoicing that they had been found worthy to be dishonored for the name of the Lord.

2 Timothy 3:12 — Homily on 2 Timothy 8

"Yea, and all those that will live godly in Christ Jesus shall suffer persecution." But why, he says, should I speak only of myself? Each one that will live godly will be persecuted. Here he calls afflictions and sorrows, "persecutions," for it is not possible that a man pursuing the course of virtue should not be exposed to grief, tribulation, and temptations. For how can he escape it who is treading in the strait and narrow way, and who has heard, that "in the world ye shall have tribulation"? (John xvi. 33.) If Job in his time said, "The life of man upon earth is a state of trial" (Job vii. 1, Gr.); how much more was it so in those days?

2 Timothy 3:12 — Homily on Acts 24

"For they that wish," says the Apostle, "to live godly in Christ Jesus, shall suffer persecution." They that live godly are always undergoing persecution, if not from men, at any rate from evil spirits, which is a more grievous persecution. Yes, and it is in consequence, first and foremost, of ease and comfort, that those who are not vigilant undergo this.

2 Timothy 3:13 — Homily on 2 Timothy 8

"But evil men and seducers shall wax worse and worse, deceiving, and being deceived." Let none of these things, he says, disturb thee, if they are in prosperity, and thou in trials. Such is the nature of the case. From my own instance thou mayest learn that it is impossible for man, in his warfare with the wicked, not to be exposed to tribulation. One cannot be in combat and live luxuriously, one cannot be wrestling and feasting. Let none therefore of those who are contending seek for ease or joyous living. Again, the present state is contest, warfare, tribulation, straits, and trials, and the very scene of conflicts. The season for rest is not now, this is the time for toil and labor. No one who has just stripped and anointed himself thinks of ease. If thou thinkest of ease, why didst thou strip, or prepare to fight? "But do I not maintain the fight?" you say. What, when thou dost not conquer thy desires, nor rest the evil bias of nature?

2 Timothy 3:14-15 — Homily on 2 Timothy 8

"But continue thou in the things that thou hast learned and hast been assured of, knowing of whom thou hast learned them; And that from a child thou hast known the holy Scriptures, which are able to make thee wise unto salvation through the faith which in Christ Jesus." What is this? As the prophet David exhorted, saying, "Be not thou envious against the workers of iniquity" (Ps. xxxvii. 1), so Paul exhorts, "Continue thou in the things which thou hast learned," and not simply learned, but "hast been assured of," that is, hast believed. And what have I believed? That this is the Life. And if thou seest things happening contrary to thy belief, be not troubled. The same happened to Abraham, yet he was not affected at it. He had heard, "In Isaac shall thy seed be called" (Gen. xxi. 12); and he was commanded to sacrifice Isaac, yet he was not troubled nor dismayed. Let no one be offended because of the wicked. This the Scripture taught from the beginning. "Knowing that from a child thou hast known the sacred writings." The holy Scriptures he calls "sacred writings." In these thou wast nurtured, so that through them thy faith ought to be firm and unshaken. For the root was laid deep, and nourished by length of time, nor will anything subvert it. And speaking of the holy Scriptures, he has added, "Which are able to make thee wise," that is, they will not suffer thee to have any foolish feeling, such as most men have. For he who knows the Scriptures as he ought, is not offended at anything that happens; he endures all things manfully, referring them partly to faith, and to the incomprehensible nature of the divine dispensation, and partly knowing reasons for them, and finding examples in the Scriptures. Since it is a great sign of knowledge not to be curious about everything, nor to wish to know all things. "Which are able," he says, "to make thee wise unto salvation." For the Scriptures suggest to us what is to be done, and what is not to be done.

2 Timothy 3:16-17 — Homily on 2 Timothy 9

"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works." All what Scripture? all that sacred writing, he means, of which I was speaking. This is said of what he was discoursing of; about which he said, "From a child thou hast known the holy Scriptures." All such, then, "is given by inspiration of God"; therefore, he means, do not doubt; and it is "profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works." "For doctrine." For thence we shall know, whether we ought to learn or to be ignorant of anything. And thence we may disprove what is false, thence we may be corrected and brought to a right mind, may be comforted and consoled, and if anything is deficient, we may have it added to us. "That the man of God may be perfect." For this is the exhortation of the Scripture given, that the man of God may be rendered perfect by it; without this therefore he cannot be perfect. Thou hast the Scriptures, he says, in place of me. If thou wouldest learn anything, thou mayest learn it from them. And if he thus wrote to Timothy, who was filled with the Spirit, how much more to us! "Thoroughly furnished unto all good works"; not merely taking part in them, he means, but "thoroughly furnished."

2 Timothy 4:1 — Homily on 2 Timothy 9

"I charge thee therefore before God, and the Lord Jesus Christ, Who shall judge the quick and the dead." He either means the wicked and the just, or the departed and those that are still living; for many will be left alive. In the former Epistle he raised his fears, saying, "I give thee charge in the sight of God, Who quickeneth all things" (1 Tim. vi. 13): but here he sets before him what is more dreadful, "Who shall judge the quick and the dead," that is, Who shall call them to account "at His appearing and His kingdom." When shall He judge? at His appearing with glory, and in His kingdom. Either he says this to show that He will not come in the way that He now has come, or, "I call to witness His coming, and His kingdom." He calls Him to witness, showing that he had reminded Him of that appearing.

2 Timothy 4:2 — Homily on 2 Timothy 9

"Preach the word: be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine." What means "in season, out of season"? That is, have not any limited season: let it always be thy season, not only in peace and security, and when sitting in the Church. Whether thou be in danger, in prison, in chains, or going to thy death, at that very time reprove. Withhold not rebuke, for reproof is then most seasonable, when thy rebuke will be most successful, when the reality is proved. "Exhort," he says. After the manner of physicians, having shown the wound, he gives the incision, he applies the plaster. For if you omit either of these, the other becomes useless. If you rebuke without convicting, you will seem to be rash, and no one will tolerate it, but after the matter is proved, he will submit to rebuke: before, he will be headstrong. And if you convict and rebuke, but vehemently, and do not apply exhortation, all your labor will be lost. For conviction is intolerable in itself if consolation be not mingled with it. As if incision, though salutary in itself, have not plenty of lenitives to assuage the pain, the patient cannot endure cutting and hacking, so it is in this matter. "With all longsuffering and doctrine." For he that reproves is required to be longsuffering, that he may not believe hastily, and rebuke needs consolation, that it may be received as it ought. And why to "longsuffering" does he add "doctrine"? "Not as in anger, not as in hatred, not as insulting over him, not as having caught an enemy. Far be these things from thee." But how? As loving as sympathizing with him, as more distressed than himself at his grief, as melted at his sufferings? "With all longsuffering and doctrine." No ordinary teaching is implied.

2 Timothy 4:2 — Homily on John 18

Let us then also learn hence to consider all things secondary to the hearing the word of God, and to deem no season unseasonable, and, though a man may even have to go into another person's house, and being a person unknown to make himself known to great men, though it be late in the day, or at any time whatever, never to neglect this traffic. Let food and baths and dinners and the other things of this life have their appointed time; but let the teaching of heavenly philosophy have no separate time, let every season belong to it. For Paul saith, "In season, out of season, reprove, rebuke, exhort"; and the Prophet too saith, "In His law will he meditate day and night"; and Moses commanded the Jews to do this always.

2 Timothy 4:3-4 — Homily on 2 Timothy 9

"For the time will come when they will not endure sound doctrine." Before they grow stiffnecked, preoccupy them all. For this reason he says, "in season, out of season"; do everything, so as to have willing disciples. "But after their own lusts," he says, "shall they heap to themselves teachers." Nothing can be more expressive than these words. For by saying "they shall heap to themselves," he shows the indiscriminate multitude of the teachers, as also by their being elected by their disciples. "They shall heap to themselves teachers," he says, "having itching ears." Seeking for such as speak to gratify and delight their hearers. "And they shall turn away their ears from the truth, and be turned unto fables." This he foretells, not as willing to throw him into despair, but to prepare him to bear it firmly, when it shall happen. As Christ also did in saying, "They will deliver you up, and they will scourge you, and bring you before the synagogues, for My name's sake." (Matt. x. 17.) And this blessed man elsewhere says, "For I know this, that after my departures shall grievous wolves enter in among you, not sparing the flock." (Acts xx. 29.) But this he said that they might watch, and duly use the present opportunity.

2 Timothy 4:5 — Homily on 2 Timothy 9

"But watch thou in all things, endure affliction." It was for this therefore, that he foretold these things; as Christ also toward the end predicted that there should be "false Christs and false prophets"; so he too, when he was about to depart, spoke of these things. "But watch thou in all things, endure affliction"; that is, labor, preoccupy their minds before this pestilence assails them; secure the safety of the sheep before the wolves enter in, everywhere endure hardship. "Do the work of an evangelist, make full proof of thy ministry." Thus it was the work of an evangelist that he should endure hardship, both in himself, and from those without; "make full proof of" that is, fulfill "thy ministry."

2 Timothy 4:6 — Homily on 2 Timothy 9

"For I am now ready to be poured out, and the time of my departure is at hand." He has not said of my sacrifice; but, what is much more, "of my being poured out." For the whole of the sacrifice was not offered to God, but the whole of the drink-offering was.

2 Timothy 4:7 — Homily on 2 Timothy 9

"I have fought the good fight, I have finished the course, I have kept the faith." Often, when I have taken the Apostle into my hands, and have considered this passage, I have been at a loss to understand why Paul here speaks so loftily: "I have fought the good fight." But now by the grace of God I seem to have found it out. For what purpose then does he speak thus? He is desirous to console the despondency of his disciple, and therefore bids him be of good cheer, since he was going to his crown, having finished all his work, and obtained a glorious end. Thou oughtest to rejoice, he says, not to grieve. And why? Because, "I have fought the good fight." "A good fight," he says, therefore do thou engage in it. But is that a good fight, where there are imprisonment, chains, and death? Yea, he says for it is fought in the cause of Christ, and great crowns are won in it. "The good fight"! There is no worthier than this contest. This crown is without end. This is not of olive leaves. It has not a human umpire. It has not men for spectators. The theater is crowded with Angels. There men labor many days, and suffer hardships, and for one hour they receive the crown, and immediately all the pleasure passes away. But here far otherwise, it continues for ever in brightness, glory, and honor. "I have finished the course." For it behooves us both to contend and to run; to contend, by enduring afflictions firmly, and to run, not vainly, but to some good end. It is truly a good fight, not only delighting, but benefiting the spectator: and the race does not end in nothing It is not a mere display of strength and of rivalry. It draws all up to heaven. "I have kept the faith," he says. There were many things that would have robbed him of it, not only human friendships, but menaces, and death, and countless other perils: but he stood firm against all. How? by being sober and watchful.

2 Timothy 4:8 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 6.1

The martyr's own struggles surpass our mortal nature. The prizes they won go beyond our powers and understanding. They laughed at the life lived on earth. They trampled underfoot the punishment of the rack. They scorned death and took wing to heaven. They escaped from the storms of temporal things and sailed into a calm harbor. They brought with them no gold or silver or expensive garments. They carried along no treasure which could be plundered but the riches of patience, courage and love. Now they belong to Paul's choral band while they still await their crowns, because they have escaped henceforth the uncertainty of the future.

2 Timothy 4:8 — Homily on 2 Timothy 9

"Henceforth there is laid up for me a crown of righteousness." Here again he calls virtue in general righteousness. Thou shouldest not grieve that I shall depart, to be invested with that crown which will by Christ be placed upon my head. But if I continued here, truly thou mightest rather grieve, and fear lest I should fail and perish. "Which the Lord, the righteous Judge, shall give me at that day, and not to me only, but to all that love His appearing." Here also he raises his mind. If "to all," much more to Timothy. But he did not say, "and to thee," but "to all"; meaning, if to all, much more to him. But how, it may be asked, is one to "love the appearing" of Christ? By rejoicing at His coming; and he who rejoices at His coming, will perform works worthy of His joy; he will throw away his substance if need be, and even his life, so that he may obtain future blessings, that he may be thought worthy to behold that second coming in a fitting state, in confidence, in brightness and glory. This is to "love His appearing." He who loves His appearing will do everything to ensure, before His general coming, a particular coming to himself. And how, you will say, is this possible? Hear from Christ, who says, "If a man love Me, he will keep My words, and My Father and I will come unto him, and make Our abode with him." (John xiv. 23.)

2 Timothy 4:9 — Homily on 2 Timothy 10

It is worth while to enquire why he calls Timothy to him, inasmuch as he was intrusted with a Church, and a whole nation. It was not from arrogance. For Paul was ready to come to him; for we find him saying, "But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God." (1 Tim. iii. 15.) But he was withholden by a strong necessity. He was no longer matter of his own movements. He was in prison, and had been confined by Nero, and was all but on the point of death. That this might not happen before he saw his disciple, he therefore sends for him, desiring to see him before he dies, and perhaps to deliver much in charge to him. Wherefore he says, "Hasten to come to me before the winter."

2 Timothy 4:10 — Homily on 2 Timothy 10

"For Demas hath forsaken me, having loved this present world." He does not say, "That I may see thee before I depart this life," which would have grieved him, but "because I am alone," he says, "and have no one to help or support me." "For Demas hath forsaken me, having loved this present world, and is departed to Thessalonica"; that is, having loved his own ease and security from danger, he has chosen rather to live luxuriously at home, than to suffer hardships with me, and share my present danger. He has blamed him alone, not for the sake of blaming him, but to confirm us, that we may not be effeminate in declining toils and dangers, for this is, "having loved this present world." At the same time he wishes to draw his disciple to him. "Crescens to Galatia, Titus to Dalmatia." These he does not censure. For Titus was one of the most admirable men, so that to him he intrusted the affairs of the island, no small island, I mean, but that great one of Crete.

2 Timothy 4:11 — Homily on 2 Timothy 10

"Only Luke is with me." For he adhered to him inseparably. It was he who wrote the Gospel, and the General Acts; he was devoted to labors, and to learning, and a man of fortitude. "Take Mark, and bring him with thee, for he is profitable to me for the ministry." It is not for his own relief, but for the ministry of the Gospel that he wanted him. For though imprisoned, he did not cease to preach.

2 Timothy 4:13 — Homily on 2 Timothy 10

"The cloak that I left at Troas with Carpus, when thou comest bring with thee, and the books, but especially the parchments." The word here translated "cloak" may mean a garment, or, as some say, a bag, in which the books were contained. But what had he to do with books, who was about to depart and go to God? He needed them much, that he might deposit them in the hands of the faithful, who would retain them in place of his own teaching.

2 Timothy 4:14-15 — Homily on 2 Timothy 10

"Alexander the coppersmith did me much evil; the Lord reward him according to his works." Here he again makes mention of his trial, not wishing merely to censure and accuse the man, but to prepare his disciple for the conflicts, that he might bear them firmly. Though they be mean and contemptible persons, and without honor, who cause these trials, they ought all, he says, to be borne with fortitude. For he who suffers wrong from any great personage, receives no little distinction from the superiority of him who does the wrong. But he who is injured by a vile and abject person, suffers the greater annoyance. "He did me much evil," he says, that is, he persecuted me in various ways. But these things will not go unpunished! For the Lord will reward him according to his works. As he said above: "What persecutions I endured, but out of them all the Lord delivered me." (2 Tim iii. 11.) So also here he consoles his disciples by a double consideration, that he himself had suffered wrong, and that the other would be rewarded for his evil deeds. Not that the Saints rejoice in the punishment of their persecutors, but that the cause of the Gospel required it, and the weaker would derive consolation from it. "Of whom be thou ware also; for he hath greatly withstood our words." That is, he is hostile to us, and opposes us. He has not said, Revenge, punish, expel him, although by the grace given him he might have so done, but he does no such thing; nor does he arm Timothy against him, but only commands him to avoid him, leaving vengeance to God, and for the consolation of the weaker he has said that He will reward him, which is a prophecy rather than an imprecation.

2 Timothy 4:16 — Homily on 2 Timothy 10

"At my first answer," he says, "no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge." Do you see how he spares his friends, notwithstanding it was a grievous thing they had done? For it is not the same thing to be despised by aliens, as by our own friends. Do you see his intense dejection? It cannot be said, that I was assailed by those without, but had comfort in the attention and support of my friends; for these also betrayed me. "All men," he says, "forsook me." And this was no light offense. For if he that in war abandons one who is exposed to danger, and shrinks from meeting the hands of his enemies, is justly smitten by his friends, as having utterly betrayed their cause, much more in the case of the Gospel. But what "first answer," does he speak of? He had stood before Nero, and had escaped. But afterwards, because he had converted his cup-bearer, he was beheaded. And here again is encouragement for his disciple in what follows.

2 Timothy 4:17-18 — Homily on 2 Timothy 10

"Notwithstanding the Lord stood with me, and strengthened me." Though deserted by man, God doth not permit him to suffer any harm. He strengthened me, he says, that is, He gave me boldness in speaking. He suffered me not to sink. "That by me the preaching might be fully known." That is, might be fulfilled. Observe his great humility. He does not say He strengthened me as deserving of His gift, but that "the preaching," with which I was intrusted, "might be fully known." As if any one should wear a purple robe and a diadem, and to that circumstance should owe his safety. "And that all the Gentiles might hear." What is this? That the luster of the Gospel, and the care of His Providence for me, might be known to all. "And I was delivered out of the mouth of the lion." "And the Lord shall deliver me from every evil work." See how near he had been to death. He had fallen into the very jaws of the lion. For he calls Nero a lion from his ferocity, and the violent and daring character of his government. "The Lord delivered me," he says, "and will deliver." But if he says, "He will deliver me," why does he say, "I am ready to be offered"? Attend to the expression, "He delivered me," he says, "from the lion's mouth"; and again, "He will deliver me," not from the lion's mouth, but "from every evil work." For then He delivered me from the danger; but now that enough has been done for the Gospel, He will yet again deliver me from every sin, that is, He will not suffer me to depart with condemnation. For that he should be able to "resist unto blood striving against sin" (Heb. xii. 4), and not yield, is a deliverance from another lion, even the devil, so that this preservation is greater than the former when he seems to be given up. "And will preserve me unto His heavenly kingdom; to Whom be glory for ever and ever. Amen." This then is salvation, when we shine forth there. But what means, "He will preserve me unto His kingdom"? He will deliver me from all blame, and preserve me there. For this is to be preserved unto His kingdom, to die here on account of it. For "He that hateth his life in this world shall keep it unto life eternal." (John xii. 25.)

2 Timothy 4:19 — Homily on 2 Timothy 10

"Salute Priscilla and Aquila, and the household of Onesiphorus." For he was then in Rome, of whom he said "The Lord grant unto him that he may find mercy of the Lord in that day." (2 Tim. i. 18.) By this naming of him, he makes those of his household also more zealous in such good actions. "Salute Priscilla and Aquila." These are they of whom he makes continual mention, with whom too he had lodged, and who had taken Apollos to them. He names the woman first, as being I suppose more zealous, and more faithful, for she had then received Apollos; or it might be done indifferently. And it was to them no slight consolation to be thus saluted. It conveyed a demonstration of esteem and love, and a participation in much grace. For the bare salutation of that holy and blessed man was sufficient to fill with grace him who received it.

2 Timothy 4:20 — Homily on 2 Timothy 10

"Erastus abode at Corinth: but Trophimus have I left at Miletum sick." This Trophimus and Tychicus, we know from the book of the Acts, sailed away with him from Judea, and were everywhere his companions, perhaps as being more zealous than the rest. "Trophimus I have left at Miletum sick." Why then didst thou not heal him, instead of leaving him? The Apostles could not do everything, or they did not dispense miraculous gifts upon all occasions, lest more should be ascribed to them than was right.

2 Timothy 4:21 — Homily on 2 Timothy 10

"Do thy diligence to come before winter. Eubulus greeteth thee, and Pudens, and Linus, and Claudia, and all the brethren." This Linus, some say, was second Bishop of the Church of Rome after Peter.

2 Timothy 4:22 — Homily on 2 Timothy 10

"The Lord Jesus Christ be with thy spirit." There can be no better prayer than this. Grieve not for my departure. The Lord will be with thee. And he says, not "with thee," but "with thy spirit." Thus there is a twofold assistance, the grace of the Spirit, and God helping it. And otherwise God will not be with us, if we have not spiritual grace. For if we be deserted by grace, how shall He be with us? "Grace be with us. Amen." Thus he prays for himself too, that they may always be well-pleasing to Him, that they may have grace together with the spiritual gift, for where this is, nothing will be grievous. For as he who beholds the king, and is in favor with him, is sensible of no uneasiness; so though our friends forsake us, though we be overtaken by calamity, we shall feel no distress, if that grace be with us and fortify us.

Acts 1:1 — Homily on Acts 1

"The former treatise have I made, O Theophilus, of all that Jesus began both to do and to teach." Why does he put him in mind of the Gospel? To intimate how strictly he may be depended upon. For at the outset of the former work he says, "It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order." Neither is he content with his own testimony but refers the whole matter to the Apostles, saying, "Even as they delivered them unto us, which from the beginning were eyewitnesses and ministers of the word." Having then accredited his account in the former instance, he has no need to put forth his credentials afresh for this treatise, seeing his disciple has been once for all satisfied, and by the mention of that former work he has reminded him of the strict reliance to be placed in him for the truth. For if a person has shown himself competent and trustworthy to write of things which he has heard, and moreover has obtained our confidence, much more will he have a right to our confidence when he has composed an account, not of things which he has received from others, but of things which he has seen and heard. For thou didst receive what relates to Christ; much more wilt thou receive what concerns the Apostles.

Acts 1:2 — Homily on Acts 1

"Until the day in which He was taken up, after that He, through the Holy Spirit, had given commandments unto the Apostles whom He had chosen. After He had given commandments through the Spirit;" i.e. they were spiritual words that He spake unto them, nothing human; either this is the meaning, or, that it was by the Spirit that He gave them commandments. Do you observe in what low terms he still speaks of Christ, as in fact Christ had spoken of Himself? "But if I by the Spirit of God cast out devils;" for indeed the Holy Ghost wrought in that Temple. Well, what did He command? "Go ye therefore," He says, "make disciples of all the nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you." A high encomium this for the Apostles; to have such a charge entrusted to them, I mean, the salvation of the world! words full of the Spirit! And this the writer hints at in the expression, "through the Holy Ghost" (and, "the words which I spake unto you," saith the Lord, "are Spirit") thus leading the hearer on to a desire of learning what the commands were, and establishing the authority of the Apostles, seeing it is the words of the Spirit they are about to speak, and the commandments of Christ. "After He had given commandments," he says, "He was taken up." He does not say, "ascended;" he still speaks as concerning a man. It appears then that He also taught the Disciples after His resurrection, but of this space of time no one has related to us the whole in detail. St. John indeed, as also does the present writer, dwells at greater length on this subject than the others; but none has clearly related every thing (for they hastened to something else); however, we have learnt these things through the Apostles, for what they heard, that did they tell.

Acts 1:3 — Homily on Acts 1

"To whom also He shewed Himself alive." Having first spoken of the Ascension, he adverts to the Resurrection; for since thou hast been told that "He was taken up," therefore, lest thou shouldest suppose Him to have been taken up by others, he adds, "To whom He shewed Himself alive." For if He shewed Himself in the greater, surely He did in the minor circumstance. Seest thou, how casually and unperceived he drops by the way the seeds of these great doctrines? "Being seen of them during forty days." He was not always with them now, as He was before the Resurrection. For the writer does not say "forty days," but, "during forty days." He came, and again disappeared; by this leading them on to higher conceptions, and no longer permitting them to stand affected towards Him in the same way as before, but taking effectual measures to secure both these objects, that the fact of His Resurrection should be believed, and that He Himself should be ever after apprehended to be greater than man. At the same time, these were two opposite things; for in order to the belief in His Resurrection, much was to be done of a human character, and for the other object, just the reverse. Nevertheless, both results have been effected, each when the fitting time arrived. But why did He appear not to all, but to the Apostles only? Because to the many it would have seemed a mere apparition, inasmuch as they understood not the secret of the mystery. For if the disciples themselves were at first incredulous and were troubled, and needed the evidence of actual touch with the hand, and of His eating with them, how would it have fared in all likelihood with the multitude? For this reason therefore by the miracles wrought by the Apostles He renders the evidence of His Resurrection unequivocal, so that not only the men of those times - this is what would come of the ocular proof - but also all men thereafter, should be certain of the fact, that He was risen.

Acts 1:4 — Homily on Acts 1

"He commanded them that they should not depart from Jerusalem, but wait for the promise of the Father." First, He led them out to Galilee, afraid and trembling, in order that they might listen to His words in security. Afterwards, when they had heard, and had passed forty days with Him, "He commanded them that they should not depart from Jerusalem." Wherefore? Just as when soldiers are to charge a multitude, no one thinks of letting them issue forth until they have armed themselves, or as horses are not suffered to start from the barriers until they have got their charioteer; so Christ did not suffer these to appear in the field before the descent of the Spirit, that they might not be in a condition to be easily defeated and taken captive by the many. Nor was this the only reason, but also there were many in Jerusalem who should believe. And then again that it might not be said, that leaving their own acquaintance, they had gone to make a parade among strangers, therefore among those very men who had put Christ to death do they exhibit the proofs of His Resurrection, among those who had crucified and buried Him, in the very town in which the iniquitous deed had been perpetrated; thereby stopping the mouths of all foreign objectors. For when those even who had crucified Him appear as believers, clearly this proved both the fact of the crucifixion and the iniquity of the deed, and afforded a mighty evidence of the Resurrection. Furthermore, lest the Apostles should say, How shall it be possible for us to live among wicked and bloody men, they so many in number, we so few and contemptible, observe how He does away their fear and distress, by these words, "But wait for the promise of the Father, which ye have heard of Me." You will say, When had they heard this? When He said, "It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you." And again, "I will pray the Father, and He shall send you another Comforter, that He may abide with you."

Acts 1:4-5 — Homily on Acts 1

Consider also how necessary He made it for them to abide in Jerusalem, by promising that the Spirit should be granted them. For lest they should again flee away after His Ascension, by this expectation, as by a bond, He keeps them to that spot. But having said, "Wait for the promise of the Father, which ye have heard of Me," He then adds, "For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." For now indeed He gives them to see the difference there was betwixt Him and John, plainly, and not as heretofore in obscure hints; for in fact He had spoken very obscurely, when He said, "Notwithstanding, he that is least in the kingdom of heaven is greater than he:" but now He says plainly, "John baptized with water, but ye shall be baptized with the Holy Ghost." And he no longer uses the testimony, but merely adverts to the person of John, reminding the disciples of what he had said, and shows them that they are now become greater than John; seeing they too are to baptize with the Spirit. Again, He did not say, I baptize you with the Holy Ghost, but, "Ye shall be baptized:" teaching us humility. For this was plain enough from the testimony of John, that it was Christ Himself Who should baptize: "He it is that shall baptize you with the Holy Ghost and with fire;" wherefore also He made mention of John. The Gospels, then, are a history of what Christ did and said; but the Acts, of what that "other Comforter" said and did. Not but that the Spirit did many things in the Gospels also; even as Christ here in the Acts still works in men as He did in the Gospels; only then the Spirit wrought through the Temple, now through the Apostles: then, He came into the Virgin's womb, and fashioned the Temple; now, into Apostolic souls: then in the likeness of a dove; now, in the likeness of fire. And wherefore? Showing there the gentleness of the Lord, but here His taking vengeance also, He now puts them in mind of the judgment likewise. For, when need was to forgive, need was there of much gentleness; but now we have obtained the gift, it is henceforth a time for judgment and examination. But why does Christ say, "Ye shall be baptized," when in fact there was no water in the upper room? Because the more essential part of Baptism is the Spirit, through Whom indeed the water has its operation; in the same manner our Lord also is said to be anointed, not that He had ever been anointed with oil, but because He had received the Spirit. Besides, we do in fact find them receiving a baptism with water and a baptism with the Spirit, and these at different moments. In our case both take place under one act, but then they were divided. For in the beginning they were baptized by John; since, if harlots and publicans went to that baptism, much rather would they who thereafter were to be baptized by the Holy Ghost.

Acts 1:6-7 — Homily on Acts 2

"Wilt Thou at this time," say they, "restore the kingdom to Israel?" They so well knew his mildness, that after His Passion also they ask Him, "Wilt thou restore?" And yet He had before said to them, "Ye shall hear of wars and rumors of wars, but the end is not yet," nor shall Jerusalem be taken. But now they ask Him about the kingdom, not about the end. And besides, He does not speak at great length with them after the Resurrection. They address then this question, as thinking that they themselves would be in high honor, if this should come to pass. But He (for as touching this restoration, that it was not to be, He did not openly declare; for what needed they to learn this? hence they do not again ask, "What is the sign of Thy coming, and of the end of the world?" for they are afraid to say that: but, "Wilt Thou restore the kingdom to Israel?" for they thought there was such a kingdom), but He, I say, both in parables had shown that the time was not near, and here where they asked, and He answered thereto.

Acts 1:6-7 — HOMILIES ON THE GOSPEL OF MATTHEW 77.1

For now indeed He hath mentioned infallible signs, many and endless; but then He saith merely, "It is not for you to know times or seasons." And then that they might not say, we are driven to perplexity, we are utterly scorned, we are not held worthy so much as of this, He says, "which the Father hath put in His own power." And this, because He was exceedingly careful to honor them, and to conceal nothing from them. Therefore He refers it to His Father, both to make the thing awful, and to exclude that of which He had spoken from their inquiry. Since if it be not this, but He is ignorant of it, when will He know it? Will it be together with us? But who would say this? And the Father He knoweth clearly, even as clearly as He knoweth the Son; and of the day is He ignorant? Moreover, "the Spirit indeed searcheth even the deep things of God," and doth not He know so much as the time of the judgment? But how He ought to judge He knoweth, and of the secrets of each He hath a full perception; and what is far more common than that, of this could He be ignorant? And how, if "all things were made by Him, and without Him was not even one thing made," was He ignorant of the day? For He who made the worlds, it is quite plain that He made the times also; and if the times, even that day. How then is He ignorant of that which He made?

Acts 1:6 — Homily on Acts 2

When the disciples intend to ask anything, they approach Him together, that by dint of numbers they may abash Him into compliance. They well knew that in what He had said previously, "Of that day knoweth no man" (Matt. xxiv. 36), He had merely declined telling them: therefore they again drew near, and put the question. They would not have put it had they been truly satisfied with that answer. For having heard that they were about to receive the Holy Ghost, they, as being now worthy of instruction, desired to learn. Also they were quite ready for freedom: for they had no mind to address themselves to danger; what they wished was to breathe freely again; for they were no light matters that had happened to them, but the utmost peril had impended over them. And without saying anything to Him of the Holy Ghost, they put this question: "Lord, wilt Thou at this time restore the kingdom to Israel?" They did not ask, when? but whether "at this time." So eager were they for that day. Indeed, to me it appears that they had not any clear notion of the nature of that kingdom; for the Spirit had not yet instructed them. And they do not say, When shall these things be? but they approach Him with greater honour, saying, "Wilt Thou at this time restore again the kingdom," as being now already fallen. For there they were still affected towards sensible objects, seeing they were not yet become better than those who were before them; here they have henceforth high conceptions concerning Christ.

Acts 1:7 — Homily on Acts 2

Since then their minds are elevated, He also speaks to them in a higher strain. For He no longer tells them, "Of that day not even the Son of Man knoweth" (Mark xiii. 32); but He says, It is not for you to know the times or the seasons which the Father hath put in His own power. Ye ask things greater than your capacity, He would say. And yet even now they learned things that were much greater than this. And that you may see that this is strictly the case, look how many things I shall enumerate. What, I pray you, was greater than their having learned what they did learn? Thus, they learned that there is a Son of God, and that God has a Son equal with Himself in dignity; they learned that there will be a resurrection; that when He ascended He sat on the right hand of God; and what is still more stupendous, that Flesh is seated in heaven, and adored by Angels, and that He will come again; they learned what is to take place in the judgment; learned that they shall then sit and judge the twelve tribes of Israel; learned that the Jews would be cast out, and in their stead the Gentiles should come in. For, tell me, which is greater? to learn that a person will reign, or to learn the time when? If the greater be with power, much more the other.

Acts 1:8 — Homily on Acts 2

"But ye shall receive power, after that the Holy Ghost is come upon you." As in the former instance He had not answered their question (for it is the part of a teacher to teach not what the disciple chooses, but what is expedient for him to learn), so in this, He tells them beforehand, for this reason, what they ought to know, that they may not be troubled. In truth, they were yet weak. But to inspire them with confidence, He raised up their souls, and concealed what was grievous. Since he was about to leave them very shortly, therefore in this discourse He says nothing painful. But how? He extols as great the things which would be painful: all but saying, "Fear not: for ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria." For since he had said, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not" (Matt. x. 5), what there He left unsaid, He here adds "And to the uttermost part of the earth;" and having spoken this, which was more fearful than all the rest, then that they may not again question Him, He held His peace.

Acts 1:8 — Homily on John 86

Wherefore He saith, "Ye shall receive power, after that the Holy Ghost is come upon you, and ye shall be My witnesses both in Jerusalem, and in all Judaea." And witnesses they became by means of miracles, for unspeakable is the grace of the Spirit and multiform the gift. But this comes to pass, that thou mayest learn that the gift and the power of the Father, the Son, and the Holy Ghost, is One. For things which appear to be peculiar to the Father, these are seen also to belong to the Son, and to the Holy Ghost. "How then," saith some one, "doth none come to the Son, `except the Father draw him'?" Why, this very thing is shown to belong to the Son also. "I," He saith, "am the Way: no man cometh unto the Father but by Me." And observe that it belongeth to the Spirit also; for "No man can call Jesus Christ Lord, but by the Holy Ghost." Again, we see that the Apostles were given to the Church at one time by the Father, at another by the Son, at another by the Holy Ghost, and that the "diversities of gifts" belong to the Father, the Son, and the Holy Ghost.

Acts 1:9 — Homily on Acts 2

"And having this said, while they beheld, He was taken up; and a cloud received Him out of their sight." Seest thou that they did preach and fulfil the Gospel? For great was the gift He had bestowed on them. In the very place, He says, where ye are afraid, that is, in Jerusalem, there preach ye first, and afterwards unto the uttermost part of the earth. Then for assurance of what He had said, "While they beheld, He was taken up." Not "while they beheld" did He rise from the dead, but "while they beheld, He was taken up." Inasmuch, however, as the sight of their eyes even here was not all-sufficient; for in the Resurrection they saw the end, but not the beginning, and in the Ascension they saw the beginning, but not the end: because in the former it had been superfluous to have seen the beginning, the Lord Himself Who spake these things being present, and the sepulchre showing clearly that He is not there; but in the latter, they needed to be informed of the sequel by word of others.

Acts 1:10 — Homily on Acts 2

"And while they looked stedfastly," it is said, "toward heaven, as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven" - they used the expression "This" demonstratively, saying, "this Jesus, which is taken up from you into heaven, shall thus" - demonstratively, "in this way" - "come in like manner as ye have seen Him going into heaven." Again, the outward appearance is cheering - "in white apparel." They were Angels, in the form of men. And they say, "Ye men of Galilee:" they showed themselves to be trusted by the disciples, by saying, "Ye men of Galilee." For this was the meaning: else, what needed they to be told of their country, who knew it well enough? By their appearance also they attracted their regard, and showed that they were from heaven.

Acts 1:11 — Homily on Acts 2

Moreover the Angels did not say, "whom you have seen taken up," but, "going into heaven:" ascension is the word, not assumption; the expression "taken up," belongs to the flesh. For the same reason they say, "He which is taken up from you shall thus come," not, "shall be sent," but, "shall come. He that ascended, the same is he also that descended" (Eph. iv. 10). So again the expression, "a cloud received Him:" for He Himself mounted upon the cloud. Of the expressions, some are adapted to the conceptions of the disciples, some agreeable with the Divine Majesty. Now, as they behold, their conceptions are elevated: He has given them no slight hint of the nature of His second coming. For this, "Shall thus come," means, with the body; which thing they desired to hear; and, that he shall come again to judgment "thus" upon a cloud.

Acts 1:11 — HOMILIES ON 2 CORINTHIANS 11.3

What then? tell me. Did He put away the flesh, and is He now not with that body? Away with the thought, for He is even now clothed in flesh; for "this Jesus Who is taken up from you into Heaven shall so come." So? How? In flesh, with His body. How then doth he say, "Even though we have known Christ after the flesh, yet now henceforth no more?" For in us indeed "after the flesh" is being in sins, and "not after the flesh" not being in sins; but in Christ, "after the flesh" is His being subject to the affections of nature, such as to thirst, to hunger, to weariness, to sleep. For "He did no sin, neither was guile found in His mouth." Wherefore He also said, "Which of you convicteth Me of sin?" and again, "The prince of this world cometh, and he hath nothing in Me." And "not after the flesh" is being thenceforward freed even from these things, not the being without flesh. For with this also He cometh to judge the world, His being impassible and pure. Whereunto we also shall advance when "our body" hath been "fashioned like unto His glorious body."

Acts 1:12 — Homily on Acts 3

"Then Returned They," it is said: namely, when they had heard. For they could not have borne it, if the angel had not referred them to another Coming. It seems to me, that it was also on a sabbath-day that these things took place; for he would not thus have specified the distance, saying, "from the mount called Olivet, which is from Jerusalem a sabbath day's journey," unless they were then going on the sabbath-day a certain definite distance. So that there was no long way to go, to be a cause of alarm to them while yet trembling and fearful.

Acts 1:13 — Homily on Acts 3

"And when they were come in," it says, "they went up into an upper room, where they were making their abode:" so they then remained in Jerusalem after the Resurrection: "both Peter, and James, and John:" no longer is only the latter together with his brother mentioned, but together with Peter the two: "and Andrew, and Philip, and Thomas, Bartholomew, and Matthew, and James (the son) of Alphaeus, and Simon Zelotes, and Judas, (the brother) of James." He has done well to mention the disciples: for since one had betrayed Christ, and another had been unbelieving, he thereby shows that, except the first, all of them were preserved. They durst not appear in the town. They also did well to go up into an upper room, as it became less easy to arrest them at once.

Acts 1:14 — Homily on Acts 3

"These were all continuing with one accord in prayer together with the women." For this is a powerful weapon in temptations; and to this they had been trained. "Continuing with one accord." Good. Besides, the present temptation directed them to this: for they exceedingly feared the Jews. "With the women," it is said: for he had said that they had followed Him: "and with Mary the mother of Jesus." How then is it said, that "that disciple" took her to his own home, at that time? But then the Lord had brought them together again, and so returned. "And they continued," it is said, "with one accord in prayer." Do you see how watchful they were? "Continuing in prayer," and "with one accord," as it were with one soul, continuing therein: two things reported in their praise. "And Mary the Mother of Jesus and His brethren." Now Joseph perhaps was dead: for it is not to be supposed that when the brethren had become believers, Joseph believed not; he who in fact had believed before any. Certain it is that we nowhere find him looking upon Christ as man merely.

Acts 1:15 — Homily on Acts 3

"And in those days," it says, "Peter stood up in the midst of the disciples, and said." Both as being ardent, and as having been put in trust by Christ with the flock, and as having precedence in honor, he always begins the discourse. ("The number of the names together were about an hundred and twenty.) "Men and brethren," says Peter. For if the Lord called them brethren, much more may he. "Men," he says: they all being present. See the dignity of the Church, the angelic condition! No distinction there, "neither male nor female." I would that the Churches were such now! None there had his mind full of some worldly matter, none was anxiously thinking about household concerns. Such a benefit are temptations, such the advantage of afflictions! Again, consider the moderation of James. He it was who received the Bishopric of Jerusalem, and here he says nothing. Mark also the great moderation of the other Apostles, how they concede the throne to him, and no longer dispute with each other. For that Church was as it were in heaven: having nothing to do with this world's affairs: and resplendent not with walls, no, nor with numbers, but with the zeal of them that formed the assembly. They were "about an hundred and twenty," it says. The seventy perhaps whom Christ Himself had chosen, and other of the more earnest-minded disciples, as Joseph and Matthias. There were women, he says, many, who followed Him. "Together" they were on all occasions.

Acts 1:16 — Homily on Acts 3

"Men and brethren," he says, "this Scripture must needs have been fulfilled, which the Holy Ghost spake before." Why did he not ask Christ to give him some one in the room of Judas? It is better as it is. For in the first place, they were engaged in other things; secondly, of Christ's presence with them, the greatest proof that could be given was this: as He had chosen when He was among them, so did He now being absent. Now this was no small matter for their consolation. But observe how Peter does everything with the common consent; nothing imperiously. And he does not speak thus without a meaning. But observe how he consoles them concerning what had passed. In fact, what had happened had caused them no small consternation. For if there are many now who canvass this circumstance, what may we suppose they had to say then? "This Scripture," says he, "must needs have been fulfilled, which the Holy Ghost spake before." Always he comforts them by the prophecies. So does Christ on all occasions. In the very same way, he shows here that no strange thing had happened, but what had already been foretold. "This Scripture must needs have been fulfilled," he says, which the Holy Ghost by the mouth of David spake before." He does not say, David, but the Spirit through him. See what kind of doctrine the writer has at the very outset of the book. Do you see, that it was not for nothing that I said in the beginning of this work, that this book is the Polity of the Holy Spirit? "Which the Holy Ghost spake before by the mouth of David." Observe how he appropriates him; and that it is an advantage to them, that this was spoken by David, and not by some other Prophet. Here is forethought for providing a teacher; here was the first who ordained a teacher. He did not say, "We are sufficient." So far was he beyond all vain-glory, and he looked to one thing alone. And yet he had the same power to ordain as they all collectively. But well might these things be done in this fashion, through the noble spirit of the man, and because prelacy then was not an affair of dignity, but of provident care for the governed.

Acts 1:17 — Homily on Acts 3

"Concerning Judas," he says, "which was guide." Here again mark the philosophical temper of the man: how he does not mention him with scorn, nor say, "that wretch," "that miscreant:" but simply states the fact; and does not even say, "who betrayed Him," but does what he can to transfer the guilt to others: nor does he animadvert severely even on these: "Which was guide," he says, "to them that took Jesus." Furthermore, before he declares where David had spoken, he relates what had been the case with Judas, that from the things present he may fetch assurance of the things future, and show that this man had already received his due. "For he was numbered," says he, "with us, and had obtained part of this ministry." "For he was numbered with us," says Peter. On this account it behooves to propose another; to be a witness in his place. And see how he imitates his Master, ever discoursing from the Scriptures, and saying nothing as yet concerning Christ; namely, that He had frequently predicted this Himself. Nor does he mention where the Scripture speaks of the treachery of Judas; for instance, "The mouth of the wicked and the mouth of the deceitful are opened against me"; but where it speaks only of his punishment; for this was most to their advantage. It shows again the benevolence of the Lord: "For he was numbered with us," he says, "and obtained his lot of this ministry." He calls it everywhere "lot," showing that the whole is from God's grace and election, and reminding them of the old times, inasmuch as God chose him into His own lot or portion, as of old He took the Levites.

Acts 1:18 — Homily on Acts 3

"Now this man acquired a field out of the reward of iniquity." He gives his discourse a moral turn, and covertly mentions the cause of the wickedness, because it carried reproof with it. And he does not say, The Jews, but, "this man, acquired" it. For since the minds of weak persons do not attend to things future, as they do to things present, he discourses of the immediate punishment inflicted. "And falling headlong, he burst asunder in the midst." He does well to dilate not upon the sin, but upon the punishment. "And," he says, "all his bowels gushed out." This brought them consolation. He also dwells upon the circumstances respecting Judas, showing that the reward of the treachery was made itself the herald of the punishment. For he "acquired," he says, "a field out of the reward of the iniquity." Observe the divine economy in the event. "Of the iniquity," he says. For there are many iniquities, but never was anything more iniquitous than this: so that the affair was one of iniquity.

Acts 1:19 — Homily on Acts 3

"And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue Aceldama, that is to say, the field of blood." Now the Jews gave it this name, not on this account, but because of Judas; here, however, Peter makes it to have this reference, and when he brings forward the adversaries as witnesses, both by the fact that they named it, and by saying, "in their proper tongue," this is what he means. Now not only to those who were present did the event become known, but to all thereafter, so that without meaning or knowing what they were about, they gave it a name; just as Caiaphas had prophesied unconsciously. God compelled them to call the field in Hebrew "Aceldama." By this also the evils which were to come upon the Jews were declared: and Peter shows the prophecy to have been so far in part fulfilled, which says, "It had been good for that man if he had not been born." We may with propriety apply this same to the Jews likewise; for if he who was guide suffered thus, much more they. Thus far however Peter says nothing of this.

Acts 1:20 — Homily on Acts 3

Then after the event, he appositely brings in the Prophet, saying, "For it is written in the Book of Psalms, Let his habitation be desolate, and let no man dwell therein": this is said of the field and the dwelling: "And his bishopric let another take; that is, his office, his priesthood. So that this, he says, is not my counsel, but His who hath foretold these things. For, that he may not seem to be undertaking a great thing, and just such as Christ had done, he adduces the Prophet as a witness. Then, showing that the term, "Aceldama," might well be applied to his fate, he introduces the prophet, saying, "Let his habitation be desolate." For what can be worse desolation than to become a place of burial? And the field may well be called his. For he who cast down the price, although others were the buyers, has a right to be himself reckoned owner of a great desolation. This desolation was the prelude to that of the Jews, as will appear on looking closely into the facts. For indeed they destroyed themselves by famine, and killed many, and the city became a burial-place of strangers, of soldiers.

Acts 1:21-22 — Homily on Acts 3

"Wherefore it behooves of these men which have companied with us all the time." Why does he make it their business too? That the matter might not become an object of strife, and they might not fall into contention about it. For if the Apostles themselves once did this, much more might those. This he ever avoids. Wherefore at the beginning he said, "Men and brethren. It behooves" to choose from among you. He defers the decision to the whole body, thereby both making the elected objects of reverence and himself keeping clear of all invidiousness with regard to the rest. For such occasions always give rise to great evils. Now that some one must needs be appointed, he adduces the prophet as witness: but from among what persons: "Of these," he says, "which have companied with us, all the time that the Lord Jesus went in and out among us, beginning from the baptism of John unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection": that their college might not be left mutilated. Then why did it not rest with Peter to make the election himself: what was the motive? This; that he might not seem to bestow it of favor. And besides, he was not yet endowed with the spirit. "Wherefore of these men which have companied with us," continues Peter. Observe how desirous he is they should be eye-witnesses. It is true indeed that the Spirit would shortly come; and yet great care is shown with regard to this circumstance. "Of these men," he says, "which have companied with us, all the time that the Lord Jesus went in and out among us." He shows that they had dwelt with Christ, not simply been present as disciples. In fact, from the very beginning there were many that then followed Him. "All the time," he says, "that the Lord Jesus went in and out among us, beginning from the baptism of John." True! for no one knew what preceded that event, though they did learn it by the Spirit. "Unto that same day that He was taken up from us, must one be ordained to be a witness with us of His resurrection." He said not, a witness of the rest of his actions, but a witness of the resurrection alone. For indeed that witness had a better right to be believed, who was able to declare, that He Who ate and drank, and was crucified, the same rose again. Wherefore it was needed that he should be a witness, not only of the time preceding this event, nor only of what followed it, and of the miracles; the thing required was, the resurrection. For the other matters were manifest and acknowledged, but the resurrection took place in secret, and was manifest to these only. And they do not say, Angels have told us; but, We have seen. For this it was that was most needful at that time: that they should be men having a right to be believed, because they had seen.

Acts 1:23 — Homily on Acts 3

"And they appointed two, Joseph called Barsabus, who was surnamed Justus, and Matthias." Not he appointed them: but it was he that introduced the proposition to that effect, at the same time pointing out that even this was not his own, but from old time by prophecy; so that he acted as expositor, not as preceptor. "Joseph called Barsabus, who was surnamed Justus." Perhaps both names are given, because there were others of the same name, for among the Apostles also there were several names alike; as James, and James (the son) of Alphaeus; Simon Peter, and Simon Zelotes; Judas (the brother) of James, and Judas Iscariot. The appellation, however, may have arisen from a change of life, and very likely also of the moral character. "And they appointed two," it is said. Why not many? That the feeling of disappointment might not reach further, extending to many. Again, it is not without reason that he puts Matthias last; he would show, that frequently he that is honourable among men, is inferior before God.

Acts 1:24-25 — Homily on Acts 3

"They appointed two," it is said, "Joseph called Barsabus, who was surnamed Justus, and Matthias. And they prayed, and said; Thou, Lord, which knowest the hearts of all men, show whether of these two thou hast chosen, that he may take part of this ministry and Apostleship, from which Judas by transgression fell, that he might go to his own place." They do well to mention the sin of Judas, thereby showing that it is a witness they ask to have; not increasing the number, but not suffering it to be diminished. And they all pray in common saying, "Thou, Lord, which knowest the hearts of all men, show. Thou," not "We." And very seasonably they use the epithet, "heart-knowing:" for by Him Who is this must the choice be made. So confident were they, that assuredly one of them must be appointed. They said not, Choose, but, "Show the chosen one;" knowing that all things were foreordained of God; "Whom Thou didst choose: one of these two," say they, "to have his lot in this ministry and apostleship." For there was besides another ministry.

Acts 1:26 — Homily on Acts 3

"And they gave forth their lots" (for the spirit was not yet sent), "and the lot fell upon Matthias: and he was numbered with the eleven Apostles." "And they gave them their lots." For they did not yet consider themselves to be worthy to be informed by some sign. And besides, if in a case where neither prayer was made, nor men of worth were the agents, the casting of lots so much availed, because it was done of a right intention, I mean in the case of Jonah; much more did it here. Thus, did he, the designated, fill up the company, complete the order: but the other candidate was not annoyed; for the apostolic writers would not have concealed that or any other failings of their own, seeing they have told of the very chief Apostles, that on other occasions they had indignation, and this not once only, but again and again. Let us then also imitate them. And now I address no longer every one, but those who aim at preferment. If thou believest that the election is with God, be not displeased. For it is with Him thou art displeased, and with Him thou art exasperated: it is He who has made the choice; thou doest the very thing that Cain did; because, forsooth, his brother's sacrifice was preferred, he was indignant, when he ought to have felt compunction. However, that is not what I mean here; but this, that God knows how to dispense things for the best.

Acts 2:1 — Homily on Acts 4

Dost thou perceive the type? What is this Pentecost? The time when the sickle was to be put to the harvest, and the ingathering was made. See now the reality, when the time was come to put in the sickle of the word: for here, as the sickle, keen-edged, came the Spirit down. For hear the words of Christ: "Lift up your eyes," He said, "and look on the fields, for they are white already to harvest." And again, "The harvest truly is great, but the laborers are few." But as the first-fruits of this harvest, He himself took our nature, and bore it up on high. Himself first put in the sickle. Therefore also He calls the Word the Seed. "When," it says, "the day of Pentecost was fully come": that is, when at the Pentecost, while about it, in short. For it was essential that the present events likewise should take place during the feast, that those who had witnessed the crucifixion of Christ, might also behold these.

Acts 2:2 — Homily on Matthew 12

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

Acts 2:2 — Homily on Acts 4

"And suddenly there came a sound from heaven." Why did this not come to pass without sensible tokens? For this reason. If even when the fact was such, men said, "They are full of new wine," what would they not have said, had it been otherwise? And it is not merely, "there came a sound," but, "from heaven." And the suddenness also startled them, and brought all together to the spot. "As of a rushing mighty wind:" this betokens the exceeding vehemence of the Spirit. "And it filled all the house:" insomuch that those present both believed, and in this manner were shown to be worthy.

Acts 2:3 — Homily on Acts 4

"And there appeared unto them," it says, "cloven tongues like as of fire." Observe how it is always, "like as;" and rightly: that you may have no gross sensible notions of the Spirit. Also, "as it were of a blast:" therefore it was not a wind. "Like as of fire." For when the Spirit was to be made known to John, then it came upon the head of Christ as in the form of a dove: but now, when a whole multitude was to be converted, it is "like as of fire. And it sat upon each of them." This means, that it remained and rested upon them. For the sitting is significant of settledness and continuance.

Acts 2:4 — Homily on Acts 4

Was it upon the twelve that it came? Not so; but upon the hundred and twenty. For Peter would not have quoted to no purpose the testimony of the prophet, saying, "And it shall come to pass in the last days, saith the Lord God, I will pour out of My spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams." "And they were all filled with the Holy Ghost." For, that the effect may not be to frighten only, therefore is it both "with the Holy Ghost, and with fire. And began to speak with other tongues, as the Spirit gave them utterance." They receive no other sign, but this first; for it was new to them, and there was no need of any other sign.

Acts 2:5 — Homily on Acts 4

"And," it says, "there were dwelling at Jerusalem Jews, devout men." The fact of their dwelling there was a sign of piety: that being of so many nations they should have left country, and home, and relations, and be abiding there.

Acts 2:6-7 — Homily on Acts 4

Since the event had taken place in a house, of course they came together from without. The multitude was confounded: was all in commotion. They marvelled; "Because that every man heard them speak in his own language. And they were amazed," it says, "and marvelled, saying one to another, Behold, are not all these which speak Galileans?" They immediately turned their eyes towards the Apostles.

Acts 2:9-11 — Homily on Acts 4

"Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene:" mark how they run from east to west: "and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God."

Acts 2:12-13 — Homily on Acts 4

Well then might they be in doubt: for never had the like occurred. Observe the ingenuousness of these men. They were amazed and were in doubt, saying, "What meaneth this?" But "others mocking said, 'These men are full of new wine'" and therefore mocked. O the effrontery! And what wonder is it? Since even of the Lord Himself, when casting out devils, they said that He had a devil! For so it is; wherever impudent assurance exists, it has but one object in view, to speak at all hazards, it cares not what; not that the man should say something real and relevant to the matter of discourse, but that he should speak no matter what. "They are full of new wine." Quite a thing of course, that men in the midst of such dangers, and dreading the worst, and in such despondency, have the courage to utter such things! And observe: since this was unlikely; because they would not have been drinking much at that early hour, they ascribe the whole matter to the quality of the wine, and say, "They are full" of it.

Acts 2:14 — Homily on Acts 4

"But Peter, standing up with the eleven, lifted up his voice, and said unto them." In a former place you saw his provident forethought, here you see his manly courage. For if they were astonished and amazed, was it not as wonderful that he should be able in the midst of such a multitude to find language, he, an unlettered and ignorant man? If a man is troubled when he speaks among friends, much more might he be troubled among enemies and bloodthirsty men. That they are not drunken, he shows immediately by his very voice, that they are not beside themselves, as the soothsayers: and this too, that they were not constrained by some compulsory force. What is meant by, "with the eleven?" They expressed themselves through one common voice, and he was the mouth of all. The eleven stood by as witnesses to what he said. "He lifted up his voice," it is said. That is, he spoke with great confidence, that they might perceive the grace of the Spirit. He who had not endured the questioning of a poor girl, now in the midst of the people, all breathing murder, discourses with such confidence, that this very thing becomes an unquestionable proof of the Resurrection: in the midst of men who could deride and make a joke of such things as these!

Acts 2:14 — Homily on Acts 5

"Ye men of Judea, and all ye that dwell at Jerusalem," whom the writer above described as strangers. Here he directs his discourse to those others, the mockers, and while he seems to reason with those, he sets these right. For indeed it was divinely ordered that "some mocked," that he might have a starting-point for his defence, and by means of that defence, might teach. "And all ye that dwell in Jerusalem." It seems they accounted it a high encomium to dwell in Jerusalem too. "Be this," says he, "known unto you, and hearken unto my words." In the first instance he made them more disposed to attend to him.

Acts 2:15 — Homily on Acts 5

"For not as ye suppose," says he, "are these drunken." Do you observe the mildness of his defence? Although having the greater part of the people on his side, he reasons with those others gently; first he removes the evil surmise, and then he establishes his apology. On this account, therefore, he does not say, "as ye mock," or, "as ye deride," but, "as ye suppose;" wishing to make it appear that they had not said this in earnest, and for the present taxing them with ignorance rather than with malice. "For these are not drunken, as ye suppose, seeing it is but the third hour of the day." And why this? Is it not possible at the third hour to be drunken? But he did not insist upon this to the letter; for there was nothing of the kind about them; the others said it only in mockery. Hence we learn that on unessential points one must not spend many words. And besides, the sequel is enough to bear him out on this point: so now the discourse is for all in common.

Acts 2:16-17 — Homily on Acts 5

And besides, the sequel is enough to bear him out on this point: so now the discourse is for all in common. "But this is that which was spoken by the prophet Joel, And it shall come to pass in the last days, saith the Lord God." Nowhere as yet the name of Christ, nor His promises but the promise is that of the Father. Observe the wisdom: observe the considerate forbearance. He did not pass on to speak at once of the things relating to Christ; that He had promised this after His Crucifixion; truly that would have been to upset all. And yet, you will say, here was sufficient to prove His divinity. True, it was, if believed (and the very point was that it should be believed); but if not believed, it would have caused them to be stoned.

Acts 2:17 — Homily on Acts 5

"And I will pour out of My Spirit upon all flesh." He offers even to them excellent hopes, if they would have them. And so far, he does not leave it to be regarded as the exclusive advantage of himself and his company; which would have made them be looked upon with an evil eye; thus cutting off all envious feeling.

Acts 2:17-18 — Homily on Acts 5

"And your sons shall prophesy." And yet, he says, not yours this achievement, this distinction; the gift has passed over to your children. Himself and his company he calls their sons, and those whom he is addressing he calls his and their fathers. "And your young men shall see visions, and your old men shall dream dreams; and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy." So far he shows that he and his have found favor, in that they had received the Spirit; not so they whom he is addressing; for that they had crucified the Lord. So Christ also, willing to mitigate their wrath, said, "By whom do your sons cast out devils?" He did not say, My disciples; for indeed it seemed a flattering mode of expression. And so Peter also did not say, "They are not drunk, but speak by the Spirit:" but he takes refuge with the prophet, and under shelter of him, so speaks. As for the accusation of drunkenness, he cleared himself of that by his own assertion; but for the grace, he fetches the prophet as witness.

Acts 2:18 — Homily on Acts 5

He did not say that it was the Holy Ghost, neither did he expound the words of the prophet; but he merely brings in the prophecy to fight its own battle. As yet also he has said nothing about Judas; and yet it was known to all what a doom and punishment he had undergone; for nothing was more forcible than to argue with them from prophecy: this was more forcible even than facts. For when Christ performed miracles, they often contradicted Him. But when Christ brought forward the prophet, saying, "The Lord said unto my Lord, Sit Thou on my right hand," they were silent, and "no man," we read, "was able to answer Him a word." And on all occasions He Himself also appealed to the Scriptures; for instance, "If he called them gods to whom the word of God came." And in many places one may find this. On this account here also Peter says, "I will pour out of my spirit upon all flesh;" that is, upon the Gentiles also. But he does not yet reveal this, nor give interpretations; indeed, it was better not to do so (as also this obscure saying, "I will show wonders in heaven above," put them the more in fear because it was obscure.) And it would have been more an offence, had it been interpreted from the very first. Then besides, even as plain, he passes over it, wishing to make them regard it as such. But after all, he does interpret to them anon, when he discourses to them upon the resurrection, and after he has paved the way by his discourse.

Acts 2:19-20 — Homily on Acts 5

"Blood and fire, and vapor of smoke." Observe how he describes the capture. "The sun shall be turned into darkness, and the moon into blood." This results from the internal affection of the sufferers. It is said, indeed, that many such phenomena actually did occur in the sky, as Josephus attests. At the same time the Apostle strikes fear into them, by reminding them of the darkness which had lately occurred, and leading them to expect things to come.

Acts 2:19 — Homily on Acts 5

Then he goes on with the prophecy, which has in it also something terrible. "And I will show wonders in heaven above, and signs in the earth beneath." In these words he speaks both of the judgment to come, and of the taking of Jerusalem.

Acts 2:20 — Homily on Acts 5

"Before that great and notable day of the Lord come." For be not confident, he means to say, because at present you sin with impunity. For these things are the prelude of a certain great and dreadful day. Do you see how he made their souls to quake and melt within them, and turned their laughter into pleading for acquittal? For if these things are the prelude of that day, it follows that the extreme of danger is impending.

Acts 2:21 — Homily on Acts 5

But what next? He again lets them take breath, adding, "And it shall come to pass, that whosoever shall call upon the name of the Lord, shall be saved." This is said concerning Christ, as Paul affirms, but Peter does not venture as yet to reveal this.

Acts 2:22 — Homily on Acts 6

"Ye men of Israel": it is not for flattery that he uses this term; but, as he has borne hard upon them, he relaxes a little, and puts them in mind of their great ancestor Israel. Here again he begins with an introduction, that they may not become excited, now that he is going to make express mention to them of Jesus: for in what preceded, there was no reason why they should be excited, while the Prophet was the subject of discourse: but the name of Jesus would have given offence at the very outset. And he does not say, "Do as I bid you," but, Hear; as being not at all exacting. And observe how he forbears to speak of the high matters, and begins with the very low: "Jesus," he says: and then straightway mentions the place He belonged to, being one which was held in mean estimation: "Jesus of Nazareth": and does not say anything great about Him, nor even such as one would say about a Prophet, so far: "Jesus," he says, "of Nazareth, a man proved (to be) from God among you." Observe; what great matter was this, to say that He was sent from God? For this was the point which on all occasions both He and John and the Apostles were studious to show.

Acts 2:23 — Homily on Acts 6

Then, having fallen upon the mention of that their sacrilegious outrage, observe how he endeavors to quit them of the crime: "Him," he says, "being by the determinate counsel and foreknowledge of God delivered up": adding however, "ye have taken, and by wicked hands have crucified and slain": for though it was predetermined, still they were murderers. "By the determinate counsel and foreknowledge of God:" all but using the same words as Joseph did; just as he said to his brethren; "Be not angry one with another by the way: God sent me hither." It is God's doing. "What of us, then?" (it might be said,) "it was even well done on our part." That they may not say this, therefore it is that he adds, "By wicked hands ye have crucified and slain." Here then he hints at Judas; while at the same time he shows them that it was not from any strength of theirs, and would not have been, if He had not Himself permitted it: it was God that delivered Him up. He has transferred the evil entire upon the head of Judas, now already parted from them; for he it was that delivered Him over to them by the kiss. Or, "By wicked hands," refers to the soldiers: for neither is it simply, "Ye have slain," but, By wicked men ye have done this.

Acts 2:24 — Homily on Acts 6

And observe how everywhere they make it of great importance that the Passion should first be confessed. "Whom God Raised Up," says he. This was the great thing; and observe how he sets it in the middle of his discourse: for the former matters had been confessed; both the miracles and the signs and the slaying. "Whom God," says he, "raised up, having loosed the pains of death, because it was not possible that He should be kept in its power." It is something great and sublime that he has hinted at here. For the expression, "It was not possible," even itself is that of one assigning something. It shows that death itself in holding Him had pangs as in travail, and was sore bestead: whereas, by pains, or, travail-pangs, of death, the Old Testament means danger and disaster: and that He so rose as never more to die. For the assertion, "Seeing that it was not possible that He should be holden of it," means this, that His rising was not common to the rest.

Acts 2:25-27 — Homily on Acts 6

For the assertion, "Seeing that it was not possible that He should be holden of it," means this, that His rising was not common to the rest. Then, however, before their thoughts can enter at all into his meaning, he brings David upon them, an authority which sets aside all human reasoning. "For David saith (with reference) to Him." And observe how, once more, the testimony is lowly. For therefore he begins the citation further up, with the matters of lowlier import therefore was death not in the number of grievous things [because], says he, "I foresaw the Lord always before my face, that He is on my right hand that I should not be moved:" and, "that Thou wilt not leave my soul in hell."

Acts 2:25 — Homily on Acts 6

And it is well said: "For David saith in reference to him"; that you may not refer that saying to the Prophet.

Acts 2:29 — Homily on Acts 6

Then, having finished the citation from the Prophet, he adds; "Men and brethren." When he is about to say anything great, he uses this opening address, to rouse and to conciliate them. "Let me be allowed," he says, "to speak freely to you of the patriarch David." Remarkable lowliness, in a case where he was giving no hurt, nor was there any reason why the hearers should be angry. For he did not say, This is not said concerning David, but concerning the Christ. But in another point of view: by his reverential expression towards the blessed David, he awed them; speaking of an acknowledged fact as if it were a bold thing to say, and therefore begging them to pardon him for saying it. And thereupon his expression is not simply "concerning David," but "concerning the patriarch David, that he is both dead and buried:" he does not also say, "and is not risen again," but in another way (though this too would have been no great thing to say), "And his sepulchre is with us unto this day," he has said what comes to the same thing.

Acts 2:30-31 — Homily on Acts 6

Then - and even so he does not come to the mention of Christ, but what next? - he goes on with his encomium upon David, "Being therefore a prophet, and knowing that with an oath God had sworn unto him." But this he says, that were it but on account of the honor shown to David, and the descent from him, they may accept what is said concerning Christ's resurrection, as seeing that it would be an injury to the prophecy, and a derogating from their honor, if this were not the fact. "And knowing," he says, "that with an oath God had sworn unto him" - he does not say simply "promised" - "of the fruit of his loins after the flesh to raise up Christ, to seat Him upon his throne." Observe how he has again only hinted at what is sublime. For now that he has soothed them with his expression, he confidently adds this: The prophet saith it "of His resurrection, that neither was His soul left in hell, nor did His flesh see corruption." This again is wonderful: it shows that His resurrection was not like that of other men. For though death laid hold on Him, yet it did not its own work then.

Acts 2:32-33 — Homily on Acts 6

"This Jesus" - observe how he does not call Him otherwise - "hath God raised up; whereof all we are witnesses. Being therefore by the right hand of God exalted": again he takes refuge with the Father, and yet it had been enough to say what precedes: but he knows what a great point this is. Here he has hinted at the Ascension also, and that Christ is in heaven: but neither does he say this openly. "And having received," says he, "the promise of the Holy Ghost." Observe how, in the beginning of his discourse, he does not say that Jesus Himself had sent It, but the Father: now, however, that he has mentioned His signs and the things done to Him by the Jews, and has spoken of His resurrection, he boldly introduces what he has to say about these matters, again adducing themselves as witnesses by both senses: "He hath shed forth this, which ye do see and hear." And of the resurrection he has made continual mention, but of their outrageous deed he has spoken once for all.

Acts 2:34-35 — Homily on Acts 6

Henceforth after the mention of His giving the Spirit, he confidently speaks also of His ascension into heaven; and not only so, but again adducing the witness, and reminding them of that Person concerning Whom Christ once spake. "For not David," says he "ascended into the heavens." Here he no longer speaks in lowly phrase, having the confidence which results from the things said nor does he say, "Be it permitted me to speak," or the like: "But he saith himself; The Lord said unto my Lord, Sit Thou on My right hand, until I make Thine enemies Thy footstool." Now if He be David's Lord, much more shall they not disdain Him. "Sit thou on My right hand;" he has set the whole matter here; "until I make Thine enemies Thy footstool:" here also he has brought upon them a great terror, just as in the beginning he showed what He does to His friends, what to his enemies. And again, as to the act of subjugation, not to provoke unbelief, he ascribes it to the Father.

Acts 2:36 — Homily on Acts 6

Since then these are great things that he has uttered, he again brings his discourse down to lowly matters. "Let therefore," he says, "the whole house of Israel know assuredly": i.e. question ye not, nor doubt ye: then also in the tone of command it follows; "that God hath made Him both Lord" - this he says from David - "and Christ," this from the Psalm: For when it would have been rightly concluded, "Let therefore the whole house of Israel know assuredly that" He sitteth on the right hand of God, this, which would have been great, he forbears, and brings in a different matter which is much more humble, and the expression "Hath made;" i.e. hath ordained: so that there is nothing about communication of substance here, but the expression relates to this which has been mentioned. "Even this Jesus, Whom ye crucified." He does well to end with this, thereby agitating their minds. For when he has shown how great it is, he has then exposed their daring deed, so as to show it to be greater, and to possess them with terror. For men are not so much attracted by benefits as they are chastened by fear.

Acts 2:37 — Homily on Acts 7

Do you see what a great thing gentleness is? More than any vehemence, it pricks our hearts, inflicts a keener wound. For as in the case of bodies which have become callous the man that strikes upon them does not affect the sense so powerfully, but if he first mollify them and make them tender, then he pierces them effectually; so in this instance also, it is necessary first to mollify. But that which softens, is not wrath, not vehement accusation, not personal abuse; it is gentleness. The former indeed rather aggravate the callousness, this last alone removes it. If then you are desirous to reprove any delinquent, approach him with all possible mildness. For see here; he gently reminds them of the outrages they have committed, adding no comment; he declares the gift of God, he goes on to speak of the grace which bore testimony to the event, and so draws out his discourse to a still greater length. So they stood in awe of the gentleness of Peter, in that he, speaking to men who had crucified his Master, and breathed murder against himself and his companions, discoursed to them in the character of an affectionate father and teacher. Not merely were they persuaded; they even condemned themselves, they came to a sense of their past behavior. For he gave no room for their anger to be roused, and darken their judgment, but by means of humility he dispersed, as it were, the mist and darkness of their indignation, and then pointed out to them the daring outrage they had committed.

Acts 2:38 — Homily on Acts 7

Here again Peter, though the question is put to all, is the man to answer. "Repent," says he, "and be baptized every one of you, in the name of Jesus Christ." He does not yet say, Believe, but, "Be baptized every one of you." For this they received in baptism. Then he speaks of the gain; "For the remission of sins, and ye shall receive the gift of the Holy Ghost." If you are to receive a gift, if baptism conveys remission, why delay?

Acts 2:39 — Homily on Acts 7

He next gives a persuasive turn to his address, adding, "For the promise is unto you": for he had spoken of a promise above. "And to your children," he says: the gift is greater, when these are to be heirs of the blessings. "And to all," he continues, "that are afar off:" if to those that are afar off, much more to you that are near: "even as many as the Lord our God shall call." Observe the time he takes for saying, "To those that are afar off." It is when he finds them conciliated and self-accusing. For when the soul pronounces sentence against itself, no longer can it feel envy.

Acts 2:40 — Homily on Acts 7

"And with many other words did he testify, and exhort, saying." Observe how, throughout, the writer studies brevity, and how free he is from ambition and display. "He testified and exhorted, saying." This is the perfection of teaching, comprising something of fear and something of love. "Save yourselves from this untoward generation." He says nothing of the future, all is about the present, by which indeed men are chiefly swayed; he shows that the Gospel releases from present evils as well.

Acts 2:41 — Homily on Acts 40

Once there were three thousand - there were five thousand - and yet they had all one soul: but now each knows not his brother, and is not ashamed to lay the blame on the number, because it is so great! Yet he that has many friends is invincible against all men: stronger he than any tyrant.

Acts 2:41 — Homily on Acts 7

"Then they that gladly received his word were baptized; and the same day there were added unto them about three thousand souls." Think you not this cheered the Apostles more than the miracle?

Acts 2:42 — Homily on Acts 7

"And they continued steadfastly and with one accord in the Apostles' doctrine and fellowship." Here are two virtues, perseverance and concord. "In the Apostles' doctrine," he says: for they again taught them; "and fellowship, and in breaking of bread, and in prayer." All in common, all with perseverance.

Acts 2:43 — Homily on Acts 7

"And fear came upon every soul": of those that believed. For they did not despise the Apostles, like common men, nor did they fix their regard on that which was visible merely. Verily, their thoughts were kindled into a glow. And as Peter had before spoken much, and declared the promises, and the things to come, well might they be beside themselves with fear. The wonders also bore witness to the words: "Many wonders and signs were done by the Apostles." As was the case with Christ; first there were signs, then teaching, then wonders; so was it now.

Acts 2:44 — Homily on Acts 7

"And all that believed were together, and had all things common." Consider what an advance was here immediately! For the fellowship was not only in prayers, nor in doctrine alone, but also in social relations. "And sold their possessions and goods, and parted them to all men, as every man had need." See what fear was wrought in them! "And they parted them," he says, showing the wise management: "As every man had heed." Not recklessly, like some philosophers among the Greeks, of whom some gave up their land, others cast into the sea great quantities of money; but this was no contempt of riches, but only folly and madness. For universally the devil has made it his endeavor to disparage the creatures of God, as if it were impossible to make good use of riches.

Acts 2:45 — Homily on Acts 7

This was an angelic commonwealth, not to call anything of theirs their own. Forthwith the root of evils was cut out. By what they did, they showed what they had heard: this was that which he said, "Save yourselves from this untoward generation."

Acts 2:46 — Homily on Ephesians 15

Hearken too again to what Luke saith, "They did take their food with gladness and singleness of heart, praising God, and having favor with all the people." Why, do we not see even now that the simple and guileless enjoy the common esteem of all? No one envies such an one when he is in prosperity, no one tramples upon him when he is in adversity, but all rejoice with him when he does well, and grieve with him in misfortune. Whereas whenever a bitter man fares prosperously, one and all lament it, as though some evil thing happened; but if he is unfortunate, one and all rejoice. Let us then pity them, for they have common enemies all over the world.

Acts 2:46 — Homily on Acts 7

"And continuing daily with one accord in the temple", they enjoyed the benefit of teaching. Consider how these Jews did nothing else great or small, than assiduously attend at the temple. For, as having become more earnest, they had increased devotion also to the place. For the Apostles did not for the present pluck them away from this object, for fear of injuring them. And this honor too passed over to the place; the eating in the house. In what house? In the Temple. Observe the increase of piety: They cast away their riches, and rejoiced, and had great gladness, for greater were the riches they received without labor.

Acts 2:47 — Homily on Acts 7

"And the Lord added to the Church daily (together) such as should be saved.-And all that believed were together." Once more, the unanimity, the charity, which is the cause of all good things!

Acts 3:1 — Homily on Acts 8

Everywhere we find these two Apostles in great harmony together. "To him Simon Peter beckoned." These two also "came together to the sepulchre." And concerning John, Peter said unto Christ, "And what shall this man do?" Now as for the other miracles, the writer of this book omits them; but he mentions the miracle by which they were all put in commotion. Observe again that they do not come to them purposely; so clear were they of ambition, so closely did they imitate their Master. Why now did they go up to the temple? Did they still live as Jews? No, but for expediency.

Acts 3:2 — Homily on Acts 8

A miraculous sign again takes place, which both confirms the converts, and draws over the rest; and such, as they were a sign for having wrought. The disease was in the nature of the man, and baffled the art of medicine. He had been forty years lame, as the writer says afterwards, and no one during all that time had cured him. And the most obstinate diseases are those which are born with men. It was a great calamity, insomuch that even to provide for himself his necessary sustenance was impossible for him. The man was conspicuous both from the place, and from his malady. Hear how the matter is related. "And a certain man, lame from his mother's womb, was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple." He sought to receive alms, and he did not know who the men were.

Acts 3:3 — Homily on Acts 8

"Who seeing Peter and John about to go into the temple, asked an alms. And Peter, fastening his eyes upon him, with John, said, Look on us." Yet, not even so were the man's thoughts elevated, but he persisted in his importunity. For such is poverty; upon a refusal, it compels people still to persist. Let this put us to shame who fall back in our prayers. But observe, I pray you, Peter's gentleness: for he said, "Look on us." So truly did their very bearing, of itself, betoken their character.

Acts 3:4 — Homily on Acts 8

Their bearing marked them as certain devout and righteous men. And observe how John is everywhere silent, while Peter makes excuse for him also.

Acts 3:5 — Homily on Acts 8

"And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have I give thee." He did not say, I give thee something much better than silver or gold: but what? "In the name of Jesus Christ of Nazareth, rise up and walk."

Acts 3:6 — ON THE EPISTLE TO THE HEBREWS 18.4

Let no one then be humiliated on account of his poverty: It is not poverty that humiliates, but wealth, which compels us to have need of many and forces us to be under obligations to many.… So, if poverty had made people wanting in boldness, Christ would not have sent his disciples with poverty to a work requiring great boldness. For the poor person is very strong and has nothing of which he may be wronged or evil to be prayed for. But the rich person is assailable on every side: just in the same way as one would easily catch a person who was dragging many long ropes after him, whereas one could not readily lay hold on a naked person. So here also it does not succeed in the case of the rich person: slaves, gold, lands, affairs innumerable, innumerable cares, difficult circumstances, necessities, make him an easy prey to all.

Acts 3:6 — Homily on Acts 8

"Silver and gold," he says, "have I none." He does not say, I have none here, as we are wont to speak, but absolutely, I have none. "What then?" he might say, "do you take no notice of me, your suppliant?" Not so, but of what I have, receive thou. Do you remark how unassuming Peter is, how he makes no display even to the object of his beneficence?

Acts 3:7 — Homily on Acts 8

"And he took him by the right hand, and lifted him up." Such was also the way of Christ. Often He healed by word, often by an act, often also He stretched forth the hand, where men were somewhat weak in faith, that the cure might not appear to be spontaneous. "And he took him by the right hand, and lifted him up." This act made manifest the Resurrection, for it was an image of the Resurrection.

Acts 3:8 — Homily on Acts 8

"And immediately his feet and ankle bones received strength. And he leaping up stood, and walked." Perhaps it was by way of trying himself that he put it thus to further proof, whether perchance the thing done might not be to no purpose. His feet were weak; it was not that he had lost them. Some say that he did not even know how to walk. "And entered with them into the temple." Of a truth it was marvellous. The Apostles do not urge him; but of his own accord he follows, by the act of following pointing out his benefactors. "And leaping and praising God;" not admiring them, but God that wrought by them. The man was grateful.

Acts 3:9 — Homily on Acts 8

He was so well known to all, that "they recognized him. And all the people," it says, "saw him walking and praising God; and they recognized that it was he which sat for alms at the Beautiful gate of the temple." It is well said, "they recognized," inasmuch as he was one unknown now by reason of what had happened: for we use this term with regard to objects, which we find a difficulty in recognizing.

Acts 3:10 — Homily on Acts 8

"And they were filled with wonder and amazement at that which had happened unto him." Needs must it be believed that the name of Christ remits sins, seeing it produces even such effects as this.

Acts 3:11 — Homily on Acts 8

"And as he held Peter and John, all the people came together at the porch that is called Solomon's, greatly wondering." From his good feelings and love towards the Apostles, the lame man would not leave them; perhaps he was thanking them openly, and praising them. "And all the people," it is said, "ran together unto them."

Acts 3:12 — Homily 1, Concerning the Statues

But to show that many would be too often ready to imagine things of them above human nature, unless they saw them enduring such afflictions, hear how Paul was afraid on this very point; "For though I would desire to glory, I shall not be a fool, but now I forbear, lest any man should think of me above that which he seeth me to be, or that he heareth of me." But what is it that he means? I am able, he declares, to speak of far greater miracles; but I am unwilling; lest the magnitude of the miracles should raise too high a notion of me among men. For this reason Peter also, when they had restored the lame man, and all were wondering at them, in order to restrain the people, and persuade them that they had exhibited nothing of this power of themselves, or from their native strength, says, "Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?"

Acts 3:12 — Homily on Acts 8

"And when Peter saw them, he answered." Again it is he who acts, and addresses the people. And in the former instance, it was the circumstance of the tongues that aroused them to hearing, now it was this miracle; then, he took occasion to speak from their accusations now, from their supposition. Let us then consider, in what this address differs from the former, and in what it agrees with that. The former was held in a house, before any one has come over, and before they themselves have wrought anything; this, when all are wondering, and the healed man is standing by; when none doubt, as in the other case where some said "These men are full of new wine." At the one, he was surrounded by all the Apostles as he spoke; but at this, he has John alone; for by this time he is bold, and become more energetic. Such is the nature of virtue; once started, it advances, and never stops.

Acts 3:12 — Homily on Acts 9

There is greater freedom of speech in this harangue, than in the former. Not that he was afraid on the former occasion, but the persons whom he addressed there, being jesters and scoffers, would not have borne it. Hence in the beginning of that address he also bespeaks their attention by his preamble; "Be this known unto you, and hearken to my words." But here there is no need of this management. For his hearers were not in a state of indifference. The miracle had aroused them all; they were even full of fear and amazement. Wherefore also there was no need of beginning at that point, but rather with a different topic; by which, in fact, he powerfully conciliated them, namely, by rejecting the glory which was to be had from them. For nothing is so advantageous, and so likely to pacify the hearers, as to say nothing about one's self of an honorable nature, but, on the contrary, to obviate all surmise of wishing to do so. And, in truth, much more did they increase their glory by despising glory, and showing that what had just taken place was no human act, but a Divine work; and that it was their part to join with the beholders in admiration, rather than to receive it from them. Do you see how clear of all ambition he is, and how he repels the honor paid to him?

Acts 3:13 — Homily on Acts 9

"The God of Abraham, and of Isaac, and of Jacob, the God of our fathers." See how assiduously he thrusts himself upon the fathers of old, lest he should appear to be introducing a new doctrine. In the former address he appealed to the patriarch David, here he appeals to Abraham and the rest. "Hath glorified His Servant Jesus." Again a lowly expression, like as in the opening address. But at this point he proceeds to enlarge upon the outrage, and exalts the heinousness of the deed, no longer, as before, throwing a veil over it. This he does, wishing to work upon them more powerfully. For the more he proved them accountable, the better his purpose were effected. "Hath glorified," he says, "His Servant Jesus, Whom ye delivered up, and denied Him in the presence of Pilate, when he was determined to let him go." The charge is twofold: Pilate was desirous to let Him go; you would not, when he was willing.

Acts 3:14 — Homily on Acts 9

"But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; and killed the Prince of Life: Whom God hath raised from the dead; whereof we are witnesses." Ye desired a robber instead of Him. He shows the great aggravation of the act. As he has them under his hand, he now strikes hard. "The Prince of Life," he says. In these words he establishes the doctrine of the Resurrection. "Whence doth this appear?" He no longer refers to the Prophets, but to himself, inasmuch as now he has a right to be believed. Before, when he affirmed that He was risen, he adduced the testimony of David; now, having said it, he alleges the College of Apostles. "Whereof we are witnesses," he says.

Acts 3:15 — Homily on Acts 9

Observe again how he speaks covertly concerning Christ's power, showing that He raised Himself: just as in his first discourse he had said, "Because it was not possible that He should be holden of it," so here he says, "And killed the Prince of Life." It follows that the Life He had was not from another. The prince (or author) of evil would be he that first brought forth evil; the prince or author of murder, he who first originated murder; so also the Prince (or Author) of Life must be He Who has Life from Himself. "Whom God raised up," he continues: and now that he has uttered this, he adds, "And his name, upon faith in his name, hath made this man strong, whom ye see and know; yea, the faith which is by Him hath given Him this perfect soundness."

Acts 3:16 — Homily on Acts 9

"And His name, through faith in His name, hath made this man strong, whom ye see and know: yea, the faith which is by Him hath given him this perfect soundness in the presence of you all." Seeking to declare the matter, he straightway brings forward the sign: "In the presence," he says, "of you all." As he had borne hard upon them, and had shown that He Whom they crucified had risen, again he relaxes, by giving them the power of repentance.

Acts 3:17 — Homily on Acts 9

Then, when their minds were alarmed, immediately he encourages them, by the appellation of Brethren, "And now, brethren, I wot, etc." For in the former discourse he foretold nothing, but only says concerning Christ, "Therefore let all the house of Israel know assuredly:" here he adds an admonition. There he waited till the people spoke: here, he knew how much they had already effected, and that the present assembly was better disposed toward them. "That through ignorance ye did it." And yet the circumstances mentioned above were not to be put to the score of ignorance. To choose the robber, to reject Him Who had been adjudged to be acquitted, to desire even to destroy Him-how should this be referred to ignorance? Nevertheless, he gives them liberty to deny it, and to change their mind about what had happened.

Acts 3:18 — Homily on Acts 9

"But these things which God before had showed," etc. It is remarkable, that both in the first and in the second discourse, speaking to the same effect, that is, in the former, "By the determinate counsel and foreknowledge of God;" and in this, "God before had showed that Christ should suffer;" in neither does he adduce any particular text in proof. The fact is, that each one of such passages is accompanied with many accusations, and with mention of the punishment in store for them; "I will deliver up," says one, "the wicked in requital for His grave, and the rich in return for His death." And again, "Those things," he says, "which God before had showed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled." It shows the greatness of that "counsel," in that all spoke of it, and not one only. It does not follow, because the event was through ignorance, that it took place irrespectively of God's ordinance.

Acts 3:19 — Homily on Acts 9

"Repent ye therefore," he says, "and be converted." He does not add, "from your sins;" but, "that your sins, may be blotted out," means the same thing. And then he adds the gain: "So shall the times of refreshing come from the presence of the Lord." This betokens them in a sad state, brought low by many wars. For it is to the case of one on fire, and craving comfort, that the expression applies.

Acts 3:20 — Homily on Acts 9

And see now how he advances. In his first sermon, he but slightly hinted at the resurrection, and Christ's sitting in heaven; but here he also speaks of His visible advent. "And He shall send Jesus the Christ ordained (for you), Whom the heaven must (i.e. must of necessity) receive, until the times of the restitution of all things." The reason why He does not now come is clear. "Which God hath spoken," he continues, "by the mouth of His holy prophets since the world began."

Acts 3:21 — Homily on Acts 9

"Whom the heaven must receive." Still "must receive"? And why not simply, Whom the heaven hath received? This, as if discoursing of old times: so, he says, it is divinely ordered, so it is settled: not a word yet of His eternal subsistence.

Acts 3:22 — AGAINST THE ANOMOEANS 12.5

Christ sent the Jews back to Moses so that, through Moses, he might draw them to himself. In the same way, Moses hands over his disciples to his teacher and commands them to believe him in all things.

Acts 3:22 — Homily on Acts 9

"For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you." Before, he had spoken of David, here he speaks of Moses. "Of all things," he says, "which He hath spoken." But he does not say, "which Christ," but, "which God hath spoken by the mouth of all His holy prophets since the world began." Then he betakes him to the ground of credibility, saying, "A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; Him shall ye hear in all things."

Acts 3:23 — Homily on Acts 9

And then the greatness of the punishment: "And it shall come to pass, that every soul which will not hear that Prophet, shall be destroyed from among the people. Yea, and all the prophets, from Samuel and those that follow, after, as many as have spoken have likewise foretold of these days." He has done well to set the distinction here. For whenever he says anything great, he appeals to them of old. And he found a text which contained both truths; just as in the other discourse he said, "Until He put His foes under His feet." The remarkable circumstance is, that the two things stand together; that is, subjection and disobedience, and the punishment.

Acts 3:24 — Homily on Acts 9

"Yea, and all the prophets," etc.: all this is calculated to attract. "Yea, and all the prophets," says the Apostle. "from Samuel." He refrains from enumerating them singly, not to make his discourse too long; but having alleged that decisive testimony of Moses, he passes by the rest.

Acts 3:25 — Homily on Acts 9

"Ye are the children of the prophets": so that to you they spake, and for your sakes have all these things come to pass. For as they deemed that through their outrage they had become alienated (and indeed there is no parity of reason, that He Who now is crucified, should now cherish them as His own), he proves to them that both the one and the other are in accordance with prophecy. "Ye are the children," he says, "of the Prophets, and of the covenant which God made with our fathers, saying unto Abraham, 'And in thy seed shall all the kindreds of the earth be blessed.'"

Acts 3:26 — Homily on Acts 9

"Unto you first," he continues, "God having raised up His Son sent Him." "To others indeed also, but to you first who crucified Him." "To bless you," he adds, "in turning away every one of you from his iniquities."

Acts 4:1 — Homily on Acts 10

Ere yet they had time to take breath after their first trials, straightway they enter into others. And observe how the events are disposed. First, they were all mocked together; this was no small trial: secondly, they enter into dangers. And these two things do not take place in immediate succession; but when first the Apostles have won admiration by their two discourses, and after that have performed a notable miracle, thereupon it is that, after they are waxen bold, through God's disposal, they enter the lists. But I wish you to consider, how those same persons, who in the case of Christ must need look out for one to deliver Him up to them, now with their own hands arrest the Apostles, having become more audacious and more impudent since the Crucifixion. In truth, sin, while it is yet struggling to the birth, is attended with some sense of shame; but when once fully born, it makes those more shameless who practise it. "And the captain of the temple," it is said. The object again was to attach a public criminality to what was doing, and not to prosecute it as the act of private individuals: such in fact was constantly their plan of proceeding.

Acts 4:2 — Homily on Acts 10

"Being grieved that they taught the people." Not merely because they taught, but because they declared, not alone that Christ Himself was risen from the dead, but moreover, that we through Him do rise again. "Because they taught the people, and preached through Jesus the resurrection of the dead." So mighty was His Resurrection, that to others also He is the cause of a resurrection.

Acts 4:3 — Homily on Acts 10

"And they laid hands on them, and put them in hold unto the next day; for it was now eventide." What impudence! They feared not the multitude; for this also the captain of the temple was with them: they had their hands still reeking with the blood of the former victim. "For it was now eventide," it is said. It was with the wish to abate their spirit that those men did this, and guarded them; but the delay only served to make the Apostles more intrepid.

Acts 4:4 — Homily on Acts 10

"Howbeit, many having heard the word, believed; and the number of the men was about five thousand." How was this? Did they see them in honor? Did they not behold them put in bonds? How then did they believe? Do you see the evident efficacy? And yet even those that believed already might well have become weaker. But no, it is no longer so: for Peter's sermon had laid the seed deep into them, and had taken a hold upon their understandings. Therefore were their enemies incensed, that they did not fear them, that they made no account of their present troubles. For, say they, if He that was crucified effects such great things, and makes the lame to walk, we fear not these men either. This again is of God's ordering. For those who now believe were more numerous than the former. Therefore it was that in their presence they bound the Apostles, to make them also more fearful. But the reverse took place. And they examine them not before the people, but privately, that the hearers may not profit by their boldness.

Acts 4:4 — Homily on Acts 40

Once there were three thousand - there were five thousand - and yet they had all one soul: but now each knows not his brother, and is not ashamed to lay the blame on the number, because it is so great!

Acts 4:5-6 — Homily on Acts 10

"And it came to pass on the morrow, that their rulers, and elders, and scribes, and Annas the High Priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the High Priest, were gathered together at Jerusalem." For now along with the other evils of the times, the Law was no longer observed. And again they set off the business with the form of a tribunal, to constitute them guilty by their iniquitous sentence.

Acts 4:7 — Homily on Acts 10

"And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?" And yet they knew it well; for it was because they were "grieved that they preached through Jesus the resurrection" that they arrested them. Then for what purpose do they question them? They expected the numbers present would make them recant, and thought by this means to have put all right again.

Acts 4:8-9 — Homily on Acts 10

Observe what they say: "And by what name have ye done this? Then Peter, filled with the Holy Ghost, said unto them." And now, I pray you, call to mind Christ's saying; "When they deliver you up unto the synagogues, take ye no thought how or what thing ye shall speak; for it is the Spirit of your Father which speaketh in you." So that it was a mighty Power they enjoyed. What then says Peter? "Ye rulers of the people, and elders of Israel." Mark the Christian wisdom of the man; how full of confidence it is: he utters not a word of insult, but says with respect, "Ye rulers of the people, and elders of Israel, if we be this day called to account of the good deed done to the impotent man." He takes them in hand right valiantly; by the opening of his speech he exposes them, and reminds them of the former things: that it is for a work of beneficence they are calling them to account. As if he had said, "In all fairness we ought to have been crowned for this deed, and proclaimed benefactors; but since we are even put upon our trial for a good deed done to an impotent man," not a rich man, not powerful, not noble-and yet who would feel envy in a case like this? It is a most forcible way of putting the case; and he shows that they are piercing their own selves.

Acts 4:10 — Homily on Acts 10

"By what means this man is made whole: be it known unto you all, and to all the people Israel; that by the Name of Jesus Christ of Nazareth"-this is what would vex them most. For this was that which Christ had told the disciples, "What ye hear in the ear that preach ye upon the housetops."-"That in the name of Jesus Christ," he says, "of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole." Think not, he says that we conceal the country, or the nature of the death. "Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand before you whole." Again the death, again the resurrection.

Acts 4:11 — Homily on Acts 10

"This is the stone," he says, "which was set at nought of you builders, which is become the head of the corner." He reminds them also of a saying which was enough to frighten them. For it had been said, "Whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder."

Acts 4:12 — Homily on Acts 10

"Neither is there salvation in any other," Peter says. What wounds, think you, must these words inflict on them! "For there is none other name," he continues, "under heaven given among men, whereby we must be saved." Here he utters also lofty words. For when the object is, not to carry some point successfully, but only to show boldness he does not spare; for he was not afraid of striking too deep. Nor does he say simply, "By another;" but, "Neither is there salvation in any other": that is, He is able to save us. In this way he subdued their threatening.

Acts 4:13 — Homily on Acts 10

"Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled and they took knowledge of them, that they had been with Jesus." The two unlearned men beat down with their rhetoric them and the chief priests. For it was not they that spake, but the grace of the Spirit.

Acts 4:14 — Homily on Acts 10

"And beholding the man which was healed standing with them, they could say nothing against it." Great was the boldness of the man; that even in the judgment-hall he has not left them. For had they said that the fact was not so, there was he to refute them.

Acts 4:15-17 — Homily on Acts 10

"But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What are we to do to these men?" See the difficulty they are in, and how the fear of men again does everything. As in the case of Christ, they were not able (as the saying is) to undo what is done, nor to cast it into the shade, but for all their hindering, the Faith did but gain ground the more; so was it now. "What shall we do?" O the folly! to suppose that those who had tasted of the conflict, would now take fright at it: to expect, impotent as their efforts had proved in the beginning, to effect something new, after such a specimen of oratory as had been exhibited! The more they wished to hinder, the more the business grew upon their hands. But what say they? "For that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it. But that it spread no further among the people, let us straightly threaten them, that they speak henceforth to no man in this name."

Acts 4:16 — Homily on Romans 15

Do not then be doubtful, if though beaten we get the better of our beaters, if driven out we overcome our persecutors, if dying we put the living to fight. For when you take the power and also the love of God into account, there is nothing to prevent these wondrous and strange things from coming to pass, and that victory the most advantageous should shine upon us. For they did not merely conquer, but in a wondrous way, and so that one might learn that those who plotted against them had a war not against men, but against that invincible Might. See the Jews then with these among them, and at a loss quite, and saying, "What are we to do to these men?" For it is marvellous indeed, that though they had hold of them and had got them liable to their courts, and imprisoned them and beat them, they were yet at a loss and in perplexity, as they got overcome by the very things whereby they expected to conquer. And neither kings nor people, nor ranks of demons, nor the devil himself, had power to get the better of them, but were all overcome at a very great disadvantage, finding that all they planned against them became for them. And therefore he says, "we are more than conquerors." For this was a new rule of victory for men to prevail by their adversaries, and in no instance to be overcome, but to go forth to these struggles as if they themselves had the issue in their own hands.

Acts 4:16 — Homily on Acts 10

"What shall we do?" O the folly! to suppose that those who had tasted of the conflict, would now take fright at it: to expect, impotent as their efforts had proved in the beginning, to effect something new, after such a specimen of oratory as had been exhibited! The more they wished to hinder, the more the business grew upon their hands. But what say they? "For that indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem; and we cannot deny it."

Acts 4:17 — Homily on Acts 10

"But that it spread no further among the people." And yet it was palpable to all men! But such is the nature of wickedness: everywhere it is shamed. "Let us straitly threaten them." What sayest thou? Threaten? And expect ye to stop the preaching? And yet all beginnings are hard and trying. Ye slew the Master, and did not stop it: and now, if ye threaten, do ye expect to turn us back? The imprisonment did not prevail with us to speak submissively, and shall ye prevail?

Acts 4:18 — Homily on Acts 10

"And they called them, and commanded them not to speak at all, nor teach, in the name of Jesus." See what effrontery is shown by these, and what greatness of mind by the Apostles.

Acts 4:19-20 — Homily on Acts 10

"But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people." The miracles shut their mouths: they would not so much as let them finish their speech, but cut them short in the middle, most insolently.

Acts 4:20 — Homily on Matthew 33

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

Acts 4:20 — Homily on Acts 10

"For we cannot but speak the things we have seen and heard:" so that we are witnesses who have a right to be believed. Already these as martyrs have borne testimony: set in the battle against all, they said, "We cannot but speak the things we have seen and heard." If the things we speak be false, reprehend them; if true, why hinderest thou? Such is philosophy! Those, in perplexity, these in gladness: those covered with exceeding shame, these doing all with boldness: those in fear, these in confidence.

Acts 4:21 — Homily on Acts 10

"So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done." Again they threatened in vain. So then the people glorified God, but these endeavored to destroy them: such fighters against God were they! Whereby they made them more conspicuous and illustrious. "For My strength," it is said, "is made perfect in weakness."

Acts 4:22 — Homily on Acts 10

The miracles shut their mouths: they would not so much as let them finish their speech, but cut them short in the middle, most insolently. "For all men glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was showed."

Acts 4:23 — Homily on Acts 11

Not for their own glory did they tell the tale-how should such be their motive?-but what they displayed was the proofs therein exhibited of the grace of Christ. All that their adversaries had said, this they told; their own part, it is likely, they omitted: this made the hearers all the more courageous. What then? These again flee to the true Succor, to the Alliance invincible, and again, "with one accord."

Acts 4:24 — Homily on Acts 11

"And when they heard that," it is said, "with one accord they lifted up their voice to God, and said:" and with great earnestness, for it is no prayer made at random. Observe with what exquisite propriety their prayers are framed: thus, when they besought to be shown who was meet for the Apostleship, they said, "Thou, Lord, which knowest the heart of all men, show:" for it was a subject for Prescience there: but here, where the thing needed was that the mouths of their adversaries should be stopped, they speak of lordship; wherefore they begin thus: Lord, "the God that madest heaven and earth, and the sea, and all that in them is."

Acts 4:25 — Homily on Acts 11

It is to sue God, as one may say upon His own covenants, that they thus produce this prophecy: and at the same time to comfort themselves with the thought, that in vain are all the imaginations of their foes. This then is what they say: Bring those words into accomplishment, and show that they "imagine vain things."

Acts 4:26-27 — Homily on Acts 11

Scripture is wont thus to speak of one as of many. "For of a truth, Lord, against Thy Holy Child Jesus, Whom Thou didst anoint, both Herod and Pontius Pilate, etc." Observe how, even in prayer, they circumstantially describe the Passion, and refer all to God.

Acts 4:27-28 — Homily on Acts 11

Not they had power to do this: but Thou didst it all, Thou that didst permit, that dost call to account, and yet didst bring to accomplishment, Thou the All-skilful and Wise, that didst serve Thee of Thine enemies for Thine own pleasure. "For to do whatever Thy hand," etc. Here they discourse of His exceeding Skill and Wisdom and Power. So then, as enemies they came together, and with murderous purpose, and as opposing themselves, but they did what things Thou wouldest.

Acts 4:29 — Homily on Acts 11

Observe their largeness of mind. These are not words of imprecation. In saying, "their threatenings," they do not mean this or that thing specifically threatened, but only in general, the fact of their threatening, perhaps, as being formidable. In fact, the writer is concise in his narrative. And observe, they do not say, "Crush them, cast them down;" but what? "And grant unto Thy servants, that with all boldness they may speak Thy word." Let us also learn thus to pray. And yet how full of wrath one would be, when fallen among men intent upon killing him, and making threats to that effect? how full of animosity? But not so these saints.

Acts 4:30 — Homily on Acts 11

"By stretching forth Thine hand to heal, and that signs and wonders may be done by the Name of Thy holy Child Jesus." If in that Name the mighty deeds are wrought, great will be the boldness.

Acts 4:31 — Homily on Acts 11

"And when they had prayed, the place was shaken where they were assembled together." This was the proof that they were heard, and of His visitation. "And they were all filled with the Holy Ghost." What means, "They were filled?" It means, They were inflamed; and the Gift burned up within them. "And they spake the word of God with boldness."

Acts 4:32 — Homily on Acts 11

Do you see that together with the grace of God they also contributed their part? For everywhere it ought to be well observed, that together with the grace of God they do their part likewise. Just as Peter said above, "Silver and gold have I none"; and again, that "they were all together." But in this place, having mentioned that they were heard, the sacred writer proceeds to speak also of them, what virtue they showed. Moreover, he is just about to enter upon the narrative of Sapphira and Ananias, and with a view to show the detestable conduct of that pair, he first discourses of the noble behavior of the rest.

Acts 4:32 — Homily 19 on Hebrews

He knew that much strength arises from being together and assembling together. "For where two or three" (it is said) "are gathered together in My name, there am I in the midst of them"; and again, "That they may be One, as we" also are; and, "They had all one heart and [one] soul." And not this only, but also because love is increased by the gathering [of ourselves] together; and love being increased, of necessity the things of God must follow also. "And earnest prayer" (it is said) was "made by" the people. "As the manner of some is." Here he not only exhorted, but also blamed [them]. "And let us consider one another," he says, "to provoke unto love and to good works." He knew that this also arises from "gathering together." For as "iron sharpeneth iron," so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not unto emulation (he says) but "unto the sharpening of love." What is "unto the sharpening of love"? Unto the loving and being loved more. "And of good works"; that so they might acquire zeal. For if doing has greater force for instruction than speaking, ye also have in your number many teachers, who effect this by their deeds.

Acts 4:32 — Homily 15 on 1 Corinthians

Thus they had all things and had nothing: for "they said that none of the things which they possessed was their own;" therefore all things were theirs. For he that considers all things to be common, will not only use his own, but also the things of others as if they belonged to him. But he that parts things off and sets himself as master over his own only, will not be master even of these. And this is plain from an example. He who possesses nothing at all, neither house, nor table, nor garment to spare, but for God's sake is bereft of all, uses the things which are in common as his own; and he shall receive from all whatsoever he may desire, and thus he that hath nothing possesses the things of all. But he that hath some things, will not be master even of these. For first, no one will give to him that hath possessions; and, secondly, his property shall belong to robbers and thieves and informers and changing events and be any body's rather than his. Paul, for instance, went up and down throughout all the world, carrying nothing with him, though he went neither unto friends nor kindred. Nay, at first he was a common enemy to all: but nevertheless he had all men's goods after he had made good his entrance. But Ananias and Sapphira, hastening to gain a little more than their own, lost all together with life itself. Withdraw then from thine own, that thou mayest use others' goods as thine own.

Acts 4:33 — Homily on Acts 11

"And with great power the Apostles rendered their testimony of the resurrection." The phrase betokens them to be as persons put in trust with a deposit: he speaks of it as a debt or obligation: that is, their testimony they with boldness did render, or pay off, to all. "And great grace was upon them all."

Acts 4:34-35 — Homily on Acts 11

"Neither was there any among them that lacked." Their feeling was just as if they were under the paternal roof, all for awhile sharing alike. It is not to be said, that though indeed they maintained the rest, yet they did it with the feeling that the means whereof they maintained them were still their own. No, the admirable circumstance is this, that they first alienated their property, and so maintained the rest, on purpose that the maintenance might not come as of their own private means, but as of the common property.

Acts 4:36-37 — Homily on Acts 12

The writer is now about to relate the affair of Ananias and Sapphira, and in order to show that the man's sin was of the worst description, he first mentions him who performed the virtuous deed; that, there being so great a multitude all doing the same, so great grace, so great miracles, he, taught by none of these, but blinded by covetousness, brought destruction upon his own head. "Having land," meaning that this was all he possessed, "sold it, and brought the money, and laid it at the Apostles' feet."

Acts 4:36-37 — Homily on Acts 11

"And Joses, who by the Apostles was surnamed Barnabas, which is, being interpreted, The son of consolation." I do not think that this is the same with the companion of Matthias; for that person was also called Justus and Barsabas, but this, Joses and "Barnabas" ["son of consolation"]. I suppose he also received the name from his virtue, as being qualified and suited for this duty. "A Levite, and of the country of Cyprus by birth." Observe on all occasions how the writer indicates the breaking up of the Law. But how was he also a "Cyprian by birth?" Because they then even removed to other countries, and still were called Levites. "Having land, sold it, and brought the price, and laid it at the Apostles' feet."

Acts 5:1-2 — Homily on Acts 12

"But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the Apostles' feet." The aggravating circumstance was, that the sin was concerted, and none other saw what was done. This history touches Bishops too, and very forcibly. And the wife of Ananias was privy to the thing done: therefore he examines her. But perhaps some one will say that he dealt very harshly with her. What do you mean? What harshness? If for gathering sticks a man is to be stoned, much rather ought he for sacrilege; for this money was become sacred. He that has chosen to sell his goods and distribute them, and then withdraws them, is guilty of sacrilege. But if he is sacrilegious, who resumes from his own, much more he who takes from what is not his own. And do not think that because the consequence is not now the same, the crime will go unpunished.

Acts 5:3 — Homily on Acts 12

How came it into the mind of this hapless wretch to commit this crime? "But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land?" Observe even in this, a great miracle performed, greater far than the former. Do you see that this is the charge brought against Ananias, that having made the money sacred, he afterwards secreted it? Couldest thou not, said Peter, after selling thy land, use the proceeds as thine own? Wast thou forbidden? Wherefore after thou hadst promised it? See how at the very beginning, the devil made his attack; in the very midst of such signs and wonders, how this man was hardened! Something of the same kind had happened upon a time in the Old Testament. The son of Charmi coveted the devoted thing: for observe there also what vengeance ensues upon the sin. Sacrilege, beloved, is a most grievous crime, insulting, and full of contempt. We neither obliged thee to sell, the Apostle says, nor to give thy money when thou hadst sold; of thine own free choice thou didst it; why hast thou then stolen from the sacred treasury? "Why," he says, "hath Satan filled thine heart?" Well, if Satan did the thing, why is the man made guilty of it? For admitting the influence of the devil, and being filled with it. You will say, they ought to have corrected him. But he would not have received correction; for he that has seen such things as he had seen, and is none the better, would certainly be none the better for anything else that could be done; the matter was not one to be simply passed over: like a gangrene, it must be cut out, that it might not infect the rest of the body. As it is, both the man himself is benefitted in regard that he is not left to advance further in wickedness, and the rest, in that they are made more earnest; otherwise the contrary would have ensued.

Acts 5:4 — Homily on Acts 12

"Whiles it remained," says he, "was it not thine own? and after it was sold, was it not in thine own power?" That is, "Was there any obligation and force? do we constrain you against your will?" "Why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God." In the next place, Peter proves him guilty, and shows that the deed was not hidden from him, and then pronounces the sentence. But wherefore, upon what purpose hast thou done this? Didst thou wish to keep it? Thou oughtest to have kept it all along, and never to have professed to give it. The sacrilege, beloved, is a grievous one. For another, it may be, coveted what was not his own: but it was at thy discretion to keep what was thine own. Why then didst thou first make it sacred, and then take it? Out of excessive contempt hast thou done this. The deed does not admit of pardon, it is past pleading for.

Acts 5:5 — Homily on Acts 12

"And Ananias hearing these words fell down, and gave up the ghost." This miracle is greater than that of the lame man, in respect of the death inflicted, and the knowing what was in the thought of the heart, even what was done in secret. Therefore let it be no stumbling-block to any, if at present also there are sacrilegious persons. If there were such persons then, much more now, when evils are many. But let us "rebuke them before all, that others also may fear." Judas was sacrilegious, but it was no stumbling-block to the disciples. "And great fear," it is said, "came on all them that heard these things." That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, "The Lord is known by executing judgments." The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. But in that instance the king through fear removed from him the Ark; but here the disciples became more earnestly heedful.

Acts 5:6-8 — Homily on Acts 12

"And the young men arose, and wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much?" The woman he would fain save, for the man had been the author of the sin: therefore he gives her time to clear herself, and opportunity for repentance, saying, "Tell me whether ye sold the land for so much?" But observe how Peter, instead of sending for her, waited till she entered; and how none of the others durst carry out the intelligence. Such the teacher's awfulness, such the disciples' reverence, such the obedience! "An interval of three hours," and yet the woman did not hear of it, and none of those present reported it, although there was time enough for it to be noised abroad; but they were afraid. This circumstance the Evangelist relates with wonder even, when he says, "Not knowing what was done, came in." "And Peter answered unto her," etc. And yet she might have perceived even from this that Peter knew the secret. For why, having questioned none other, does he question you? Was it not clear that he asked because he knew? But so great was her hardness, it would not let her attempt to evade the guilt; and with great confidence she replied; for she thought she was speaking only to a man.

Acts 5:9-11 — Homily on Acts 12

"And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Holy Ghost? Behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then she fell down straightway at his feet, and yielded up the ghost; and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the Church, and upon as many as heard these things." The aggravation of the sin was, that they committed it as with one soul, just as upon a settled compact between them. "How is it that ye have agreed together," he said, "to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door." First he makes her learn the sin, and then shows that she will justly suffer the same punishment with her husband, since she has committed the same wickedness: "And they shall carry thee out. And she fell down straightway at his feet," for she was standing near him, "and yielded up the ghost." So entirely by their own act had they invited upon themselves the vengeance! Who after that would not be struck with awe? who would not fear the Apostle? who would not marvel? who not be afraid? Peter all but pleads for himself, when at the point to inflict the punishment, and at the same time gives a lesson to the rest. For because the act would seem exceeding stern, therefore it is that he does so much in the case. In respect of the woman also the process of judgment was terrible. But see how many evils grow out of the sacrilege: covetousness, contempt of God, impiety; and upon these too he pleaded for himself before the assembly, in that he did not immediately proceed to punishment, but first exposed the sin.

Acts 5:12-13 — Homily on Acts 12

After this fear had come upon them, he wrought more miracles; both Peter and the rest; "And by the hands of the Apostles were many signs and wonders wrought among the people; and they were all with one accord in Solomon's porch. And of the rest durst no man join himself to them," i.e. to the Apostles; "but the people magnified them," i.e. the Jewish people. "And they were with one accord, all of them in Solomon's porch," no longer in a house, but having occupied the very Temple, they there passed their time! No longer they guarded themselves against touching the unclean; nay, without scruple they handled the dead. And observe how, while to their own people they are severe, against the aliens they do not exercise their power. "But the people," he says, "magnified them." And as he had mentioned their being "in Solomon's porch," that you may not wonder how the multitude allowed this, he tells us that they did not dare even to approach them: for "no man," he says, "durst join himself unto them." None groaned, none lamented, all were terrified. For as their faith increased, the signs also were multiplied, and great was the fear among their own company: for the things which are from without do not so militate against our peace, as do the acts of our own people. If we be firmly joined together, no warfare will be hard: but the mischief would be the being divided and broken up. Now they went about in the public place: with boldness they attacked even the market, and in the midst of enemies they prevailed, and that saying was fulfilled, "Be Thou Ruler in the midst among Thine enemies." This was a greater miracle, that they, arrested, cast into prison, should do such acts as these!

Acts 5:14 — Homily on Acts 12

"There were," however, "the more added unto the Lord, believers, multitudes both of men and of women." "Believers were the more added unto the Lord, multitudes both of men and of women." Observe, how he now no longer tells the number of them that believe; at such a rate was the faith making way even to an immense multitude, and so widely was the Resurrection proclaimed. So then "the people magnified them:" but they were now no longer lightly to be despised as once they were: for in a little moment, at a single turn of the scale, such have been the effects produced by the fisherman and by the publican! Earth was become a heaven, for manner of life, for boldness of speech, for wonders, for all besides; like Angels were they looked upon with wonder: all unconcerned for ridicule, for threats, for perils: compassionate were they, and beneficent; some of them they succoured with money, and some with words, and some with healing of their bodies and of their souls; no kind of healing but they accomplished.

Acts 5:15 — Homily on Acts 12

"Insomuch that they brought out into the streets their impotent folk, and laid them upon couches and beds, that at the least the shadow of Peter passing by might overshadow some of them." For Peter was the wonderful one, and he to whom they more gave heed both because of his public harangue, the first and the second and the third, and because of the miracle; for he it was that wrought the miracle, the first, the second, the third: for the present miracle was twofold: first, the convicting the thoughts of the heart, and next the inflicting of death at his word of command. "That at the least the shadow of Peter passing by," etc. This had not occurred in the history of Christ; but see here what He had told them actually coming to pass, that "they which believe on Me, the works that I do shall they do also; and greater works than these shall they do." Great faith, surpassing what had been shown in the case of Christ. How comes this? Because Christ declared: "And greater works than these shall he do, because I go unto My Father." And these things the people do, while the Apostles remain there, and are not moving about from place to place: also from other places they were all bringing their sick on beds and couches: and from all quarters accrued to them fresh tribute of wonder; from them that believed, from them that were healed, from him that was punished; from their boldness of speech towards those their adversaries, from the virtuous behavior of the believers: for certainly the effect produced was not owing to the miracles only.

Acts 5:15 — Homily on 2 Corinthians 7

Wilt thou that I show thee this also from the Apostles more obviously to the sense. Consider Paul, whose garments wrought: Peter, whose very shadows were mighty. For had they not borne a King's image and their radiancy been unapproachable, their garments and shadows had not wrought so mightily. For the garments of a king are terrible even to robbers. Wouldest thou see this beaming even through the body? "Looking steadfastly," said he, "upon the face of Stephen, they saw it as it had been the face of an angel." But this was nothing to the glory flashing within. For what Moses had upon his countenance, that did these carry about with them on their souls, yea rather even far more. For that of Moses indeed was more obvious to the senses, but this was incorporeal.

Acts 5:16 — Homily on Acts 12

"There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them that were vexed with unclean spirits; and they were healed every one." And now I would have you observe the way in which their whole life is interwoven. First there was despondency on account of Christ taken from them, and then came joy because of the Spirit descending upon them; again, dejection because of the scoffers, and then joy in the result of their own apology. And here again we find both dejection and gladness. In that they were become conspicuous, and that God made revelations to them, there was gladness: in that they had cut off some of their own company, there was sadness. Once more: again there is gladness upon their success, and again sadness by reason of the High Priest. And so it will be seen to be the case throughout. And the same will be found to hold in the case of the ancient saints likewise.

Acts 5:17-18 — Homily on Acts 13

"Having risen up," that is, being roused, being excited at the things taking place, the high-priest and they which were with him (which is the sect of the Sadducees) were filled with indignation, and laid their hands on the Apostles: they now assault them more vigorously: and put them in the common prison; but did not forthwith bring them to trial, because they expected them again to be softened down.

Acts 5:19-20 — Homily on Acts 13

This was done both for the encouragement of the disciples, and for the benefit and instruction of the others. And observe how the proceeding in the present instance is just the same as in what Christ Himself did. Namely, in His miracles though He does not let men see them in the act of being wrought, He furnishes the means whereby they may be apprised of the things wrought: thus, in His Resurrection, He did not let them see how He rose; in the water made wine, the guests do not see it done, for they have been drinking much, and the discernment He leaves to others. Just so in the present case, they do not see them in the act of being brought forth, but the proofs from which they might gather what had been done, they do see. And it was by night that the Angel put them forth. Why was this? Because in this way they were more believed than they would have been in the other.

Acts 5:22-24 — Homily on Acts 13

It is well ordered that the information was not brought to them at once, but they are first utterly at a loss what to think, that when they have considered it well and seen that there is a Divine Power in the case, then they may learn the whole state of the case.

Acts 5:23 — Homily on Acts 13

A twofold security this; as was the case at the sepulchre, where was both the seal, and the men to watch. See how they fought against God! Say, was this of man's doing, that happened to them? Who led them forth, when the doors were shut? How came they out, with the keepers standing before the door? Verily they must be mad or drunken to talk so. Here are men, whom neither prison, nor bonds, nor closed doors, had been able to keep in; and yet they expect to overpower them: such is their childish folly!

Acts 5:25-26 — Homily on Acts 13

O the folly of the men! "They feared," saith he, "the multitude." Why, how had the multitude helped the Apostles? When they ought to have feared that God Who was continually delivering them like winged creatures out of their power, instead of that, "they feared the multitude!"

Acts 5:27-28 — Homily on Acts 13

And the high-priest, shameless, reckless, senseless, asked them, saying, Did not we straitly command you that ye should not teach in this name? and, behold ye have filled Jerusalem with your doctrine and intend to bring this man's blood upon us. What then say the Apostles? Again with mildness they address them; and yet they might have said, "Who are ye, that ye countermand God?" But what do they say? Again in the way of exhortation and advice, and with much mildness, they make answer.

Acts 5:29 — Homily on Acts 13

High magnanimity! He shows them too that they are fighting against God. For, he says, Whom ye killed, Him hath God raised up.

Acts 5:30-31 — Homily on Acts 13

And again they refer the whole to the Father, that He should not seem to be alien to the Father. "And hath exalted," saith He, "with his right hand." He affirms not merely the Resurrection, but the Exaltation also. "For to give repentance to Israel." Observe here as before the gain to them: observe the perfection of doctrine conveyed in the form of apology.

Acts 5:32 — Homily on Acts 13

Great boldness of speech! And the ground of their credibility: "And so is also the Holy Ghost, Whom God hath given to them that obey Him." Do you observe that they allege not only the Spirit's testimony? And they said not, "Whom He hath given" to us, but, "to them that obey Him:" therein alike showing their own unassuming temper, and intimating the greatness of the gift, and showing the hearers that it was possible for them also to receive the Spirit. See, how these people were instructed both by deeds and by words, and yet they paid no heed, that their condemnation might be just. For to this end did God suffer the Apostles to be brought to trial, that both their adversaries might be instructed, and all might learn, and that the Apostles might be invigorated to boldness of speech.

Acts 5:33 — Homily on Acts 13

The others on a former occasion "when they heard these things were pricked;" here they were cut as with a saw and desired to slay them. Hearest thou of the forgiveness of sins, O wretched man, and that God doth not demand punishment, and dost thou wish to slay them? What wickedness was this! And yet, either they ought to have convicted them of lying, or if they could not do that, to have believed: but if they did not choose to believe, yet they ought not to slay them. For what was there deserving of death? Such was their intoxication, they did not even see what had taken place. Observe, how everywhere the Apostles, when they have made mention of the crime, add the mention of forgiveness; showing, that while what had been done was worthy of death, that which was given was proffered to them as to benefactors! In what other way could any one have persuaded them?

Acts 5:34 — Homily on Acts 14

This Gamaliel was Paul's teacher. And one may well wonder, how, being so right-minded in his judgment, and withal learned in the law, he did not yet believe. But it cannot be that he should have continued in unbelief to the end. Indeed it appears plainly from the words he here speaks. He "commanded," it says, "to put the men forth a little space and said unto them." Observe how judiciously he frames his speech, and how he immediately at the very outset puts them in fear. And that he may not be suspected of taking their part, he addresses them as if he and they were of the same opinion, and does not use much vehemence, but as speaking to men intoxicated through passion, he thus expresses himself.

Acts 5:35 — Homily on Acts 14

"Ye men of Israel take heed to yourselves." See here, I pray you, how mildly Gamaliel reasons, and how he says but a few words to them, and does not recount ancient histories, although he might have done so, but more recent instances, which are most powerful to produce belief. With this view he throws out a hint himself, saying, "For before these days" meaning, not many days before. Now had he at once said, "Let these men go," both himself would have fallen into suspicion, and his speech would not have been so effective: but after the examples, it acquired its own proper force.

Acts 5:36 — Homily on Acts 14

By examples he teaches them prudence; and, by way of encouragement, mentions last the man who seduced the greatest number. And he mentions not one instance, but a second also: "for," saith the Scripture, "in the mouth of two witnesses": and yet he had it in his power to mention even three. "Refrain from these men." See how mild his manner is, and his speech not long, but concise, and his mention even of those impostors how free from passion: "And all, as many as obeyed him, were scattered." And for all this he does not blaspheme Christ.

Acts 5:37 — Homily on Acts 14

He might also have mentioned another instance, that of the Egyptian, but what he has spoken is fully sufficient. And he closes his speech with an alarming topic: "Lest haply," etc. And he does not pronounce upon it, lest he should seem to be pleading their cause; but he reasons by way of syllogism from the issue of the matter. And he does not venture to pronounce that it is not of men, nor yet that it is of God; for had he said that it was of God, they would have gainsaid him: but had he said that it was of men, they would again have taken prompt measures. Therefore he bids them wait for the end, saying, "Refrain." But they once more threaten knowing indeed that they avail nothing, but doing after their manner. Such is the nature of wickedness: it attempts even impossibilities.

Acts 5:38 — Homily on Acts 14

Then what is there, he would say, to hinder you to be overthrown? For, says he, "lest haply ye be found even to fight against God." He would dissuade them both by the consideration that the thing is impossible, and because it is not for their good. And he does not say by whom these people were destroyed, but that there they "were scattered," and their confederacy fell away to nothing. For if, says he, it be of man, what needs any ado on your part? but if it be of God, for all your ado you will not be able to overcome it. The argument is unanswerable.

Acts 5:39 — Homily on Acts 14

Once more he checks them by the impossibility and the inexpediency of the thing, saying, "Lest haply ye be found even to fight against God." And he does not say, If Christ be God; but the work itself declares this. He does not pronounce upon it, either that it is "of men," or that it is "of God;" but he leaves the proof to the future. But what a great thing it was that he ventured to affirm: that it was of God, when in the sequel it received its proof from the events! Great boldness of speech, great freedom from all respect of persons!

Acts 5:40 — Homily on Acts 14

"And they were persuaded by him." How were they persuaded? So as not to slay them, but merely to scourge. For, it says, "And when they had called the Apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go." See after what great works they are scourged! And again their teaching became more extended: for they taught at home and in the temple. They reverenced the high character of the man. Such was the incontrovertible justness of his speech, they could not look it in the face; nevertheless, they sated their own animosity; and again they expected to terrify them in this way.

Acts 5:41 — HOMILIES ON GENESIS 23.6

Of course, the scourging was no cause of satisfaction, to be sure—rather of pain and distress; but scourging for the sake of God and the grounds on which they were scourged gave rise to satisfaction in them.… Such a powerful and invincible thing is virtue, proving superior even in the course of suffering such torments.

Acts 5:41 — Homily on Acts 14

"And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Christ." What miracles so wonderful as this? Nowhere is the like of this recorded of the old saints: for Jeremiah indeed was scourged for the word of God, and they threatened Elijah, and the rest: but in this case, even by this very thing, and not only by their miracles, these showed forth the power of God. He does not say, that they were not pained, but that though pained they rejoiced. How does this appear? From their boldness afterwards: they were so instant still, even after their beatings, in preaching the word.

Acts 5:42 — Homily on Acts 14

"But in the temple," it says, "and in every house, they ceased not to teach and preach Jesus Christ." And again their teaching became more extended: for they taught at home and in the temple. Such is the nature of wickedness: it attempts even impossibilities. But they once more threaten, knowing indeed that they avail nothing, but doing after their manner.

Acts 6:1 — Homily on Acts 14

"And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Hellenists against the Hebrews, because their widows were neglected in the daily ministration." Not absolutely in those immediate days; for it is the custom of Scripture to speak of things next about to happen, as taking place in immediate succession. But by "Hellenists" I suppose he means those who spoke Greek "against the Hebrews": for they did not use the Greek language. Behold another trial! observe how from within and from without there are warrings, from the very first! And this comes of the multitude: for it is impossible to have strict order in a multitude.

Acts 6:2 — Homily on Acts 14

"Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables." Well said: for the needful must give precedence to the more needful. But see, how straightway they both take thought for these inferior matters, and yet do not neglect the preaching. Do you observe how outward concerns succeed to inward? They do not act at their own discretion, but plead for themselves to the congregation. So ought it to be done now. "It is not reason," says he, "that we should leave the word of God, and serve tables." First he puts to them the unreasonableness of the thing; that it is not possible for both things to be done with the same attention: just as when they were about to ordain Matthias, they first show the necessity of the thing.

Acts 6:3 — Homily on Acts 14

"Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." And so here they showed the necessity; and they did it not sooner, but waited till the murmuring arose; nor, on the other hand, did they suffer this to spread far. And, lo! they leave the decision to them: those who pleased all, those who of all were honestly reputed, them they present: not now twelve, but "seven, full of the Spirit and of wisdom: well reported of" for their conversation. Now when Matthias was to be presented, it was said, "Therefore must one of these men which have companied with us all the time": but not so here: for the case was not alike. And they do not now put it to the lot; they might indeed themselves have made the election, as moved by the Spirit: but nevertheless, they desire the testimony of the people. The fixing the number, and the ordaining them, and for this kind of business, rested with them: but the choice of the men they make over to the people, that they might not seem to act from favor.

Acts 6:4 — Homily on Acts 14

"But we will give ourselves continually to prayer, and to the ministry of the word." Again they plead for themselves, beginning and ending with this. "Will give ourselves continually," he saith. For so it behooved, not just to do the mere acts, or in any chance way, but to be continually doing them. Thus they were enabled to give their attention to things spiritual; thus were these also free to undertake long journeys; thus were these put in trust with the word.

Acts 6:5 — Homily on Acts 14

"And the saying," we are told, "pleased the whole multitude." This too was worthy of their wisdom. All approved of what was said so sensible was it. "And they chose," it says (again it is the people that choose,) "Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch." And in this regard Philip also was admirable: for it is of him that the writer says: "And we entered into the house of Philip the Evangelist, which was one of the seven; and abode with him." Dost thou mark how matters are ordered quite otherwise than after the matter of men?

Acts 6:6 — Homily on Acts 14

"Whom they set before the Apostles: and when they had prayed, they laid their hands on them." They separated them from the multitude, and it is the people that draw them, not the Apostles that lead them. Observe how he avoids all that is superfluous: he does not tell in what way it was done, but that they were ordained with prayer: for this is the meaning of "laying on of hands," or ordination: the hand of the man is laid upon the person, but the whole work is of God, and it is His hand which toucheth the head of the one ordained, if he be duly ordained. And this business was not simply handed over to them without further ceremony, but the Apostles prayed over them, that power might be given to them.

Acts 6:7 — Homily on Acts 14

"And the word of God increased: and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith." It is not for nothing that he says this: it shows how great is the virtue of alms and good order. And as he is about in the sequel to enlarge upon the affair of Stephen, he puts first the causes which led to it. "And many," he says, "of the priests were obedient to the faith." For since they perceived such to be the mind of their ruler and teacher, they put the matter to the test of facts. In Jerusalem the multitude increased. Wonderful, where Christ was slain, there the preaching increased! And not only was it not the case that some were offended then in the manner of Ananias, but the awe became even greater: while these are scourged, those threatening, those tempting the Spirit, those murmuring.

Acts 6:8 — Homily on Acts 15

See how even among the seven one was preeminent, and won the first prize. For though the ordination was common to him and them, yet he drew upon himself greater grace. And observe, how he wrought no signs and wonders before this time, but only when he became publicly known; to show that grace alone is not sufficient, but there must be ordination also; so that there was a further access of the Spirit. For if they were full of the Spirit, it was of that which is from the Laver of Baptism.

Acts 6:9 — Homily on Acts 15

Again he uses the phrase of "rising up" to denote their exasperation and wrath. Here we have a great multitude. And observe the difference in the form of accusation: for since Gamaliel had stopped them from finding fault on the former plea, they bring in another charge. The synagogues were diverse: to wit, "Of the Libertines": "of the Cyrenians, i.e. those in the parts beyond Alexandria, of the Alexandrians," etc. There also they seem to have had synagogues according to their different nations; for many stayed behind there, that they might not be obliged to be continually travelling. The Libertines perhaps were freedmen of the Romans. As there were many foreigners dwelling there, so they had their synagogues, where the Law was to be read.

Acts 6:10 — Homily on Acts 15

"Disputing with Stephen." Observe him, not taking upon him to teach, but forced to do so. The miracles once more brought him into ill-will; but when he overcame in argument, it was false-witness! For they did not wish to kill intolerable to them. "They could not resist, etc.: then they suborned men." Everywhere out of hand, but by means of a sentence, that they might hurt their reputation also: and leaving those (the Apostles), they attack these (the disciples), thinking in this way to terrify those also.

Acts 6:11 — Homily on Acts 15

"Then they suborned men, which said, We have heard him speak blasphemous words." In the case of the Apostles they were annoyed that they preached the Resurrection, and that much people flowed unto them: but in this case, that they were getting their diseases healed. The things for which they ought to give thanks, they made matter of blame: O the madness! The men who overcame them by works, they expected to overcome by words! It is just what they did in the case of Christ, and always they forced them to words. For they were ashamed to seize them without more ado, having nothing to charge them with. And observe, not the persons themselves who bring them to judgment bear witness against them; for they would have been refuted: but they simply hire others, that it may not seem to be an act of mere violence. It is all of a piece with their proceeding in the case of Christ. And observe the power of the preaching, that, though they are not only scourged but stoned, it still prevails: not only, private individuals as they are, dragged to the bar, but assailed from all quarters: and, their enemies themselves being witnesses, not only were these worsted, but "they were not able" even "to resist," though they were exceeding shameless: so mightily did it overthrow them, for all that they could do with their preposterous figments (as the saying that He had a devil-He that cast out devils!). For the battle was not man's, but God's against men. And there were many combined together; not only they in Jerusalem, but others as well.

Acts 6:12 — Homily on Acts 15

"And they stirred up the people." Fickleness of the multitude! And yet how could a man who was a blasphemer have so succeeded? How could a blasphemer work such miracles among the people? But the undisciplined multitude made them strong who had the worst of it in argument.

Acts 6:13-14 — Homily on Acts 15

They say not, "he speaketh," but, "he ceaseth not to speak. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law." "Ceaseth not," say they, as if he made this his business. "For we have heard him say that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us." "Jesus," they say, "the Nazarene," as a term of reproach, "shall destroy this place, and shall change the customs." This is also what they said about Christ. "Thou that destroyest this Temple." For great was their veneration for the Temple (as indeed they had chosen to leave their own country in order to be near it) and for the name of Moses. The charge is twofold. If He "shall change the customs," He will also introduce others instead: observe how the charge is a bitter one, and fraught with perils.

Acts 6:15 — Homily on Acts 15

"And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel." So possible is it even for one in a lower degree to shine. For what, I ask, had this man less than the Apostles? He lacked not miracles, and great was the boldness he exhibited. "They saw His face," it is said, "as it had been the face of an angel." For this was his grace, this was the glory of Moses. God made him thus gracious of visage, now that he was about to say somewhat, thus at once by his very look to awe them. For there are, yes, there are faces full-fraught with spiritual grace, lovely to them that love, awful to haters and enemies. It mentions also the reason, why they suffered his oration.

Acts 7:1 — Homily on Acts 15

"Then," it proceeds, "said the high-priest, Are these things so?" Observe, the question is put with mildness, that he may effect some great mischief. For this reason Stephen too begins his speech in a tone of gentleness.

Acts 7:2 — Homily on Acts 15

"Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran." Immediately at the outset he overthrows their conceit, and makes it appear by what he says, that the temple is nothing, that the customs are nothing either, without their suspecting his drift: also that they shall not overcome the preaching; and that from powerless things God evermore contrives Him powerful instruments. Mark then how these threads make the texture of the whole speech: and moreover that having evermore enjoyed exceeding goodness, they still requited their Benefactor with the opposite conduct, and that they are now attempting impossibilities. "The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he came into Charran." Both the temple was not, and sacrifice was not, and yet a vision of God was vouchsafed to Abraham, and yet had he Persians for his ancestors, and was in a strange land. And he does well at the beginning of his speech to call Him, "the God of glory:" seeing that He hath made them that are without honor to be glorious. "Because" (says he) "it was He that made them glorious, He will make us also." Observe how he leads them away from things of the body, from the place, in the first instance, as the place was in question. "The God of glory," says he: implying again, that He needs not the glory which comes from us, which comes by the Temple: for Himself is the Fountain thereof. Think not, he would say, in this way to glorify Him.

Acts 7:3 — Homily on Acts 15

"And said unto him, Get thee out of thy country, and from thy kindred, and come into a land which I shall show thee." "And from thy kindred." How then saith the Scripture, that Abraham's father was willing to go out? Hence we learn, that it was in consequence of Abraham's vision, that his father was moved to join in the migration. "Get thee out of thy kindred." Here he shows how far these men are from being children of Abraham, how obedient he was. "And from thy kindred." Uncomfortable reflections, both, that he endured the labors, while ye reap the fruits, and that all your ancestors were in evil case.

Acts 7:4 — Homily on Acts 15

"Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, He removed him into this land, wherein ye now dwell." See how he raises their thoughts away from their possession of the land. For if He said that He will give: clearly all came from Him, and nothing from themselves. For he came, having left both kindred and country. Wherefore then did He not give it to him? Truly it was a figure of another land.

Acts 7:5 — Homily on Acts 15

"And He gave him none inheritance in it, no, not so much as to set his foot on." And He promised to give it to him." Do you perceive, that he does not merely resume the thread of his discourse? "He gave him not," says he; "and He promised; and to his seed after him, when as yet he had no child." Again, what God can do: that out of impossibilities, He doeth all; For here is a man in Persia, so far away, and this man God saith He will make lord of Palestine.

Acts 7:5 — ON THE EPISTLE TO THE HEBREWS 25.1

Do you see how what occurred contradicted the promise? Again he said, "In Isaac will your seed be named," and Abraham believed. Then he says, "Offer to me as sacrifice this," while this was the one who was to fill all the world from his seed. Did you notice the contradiction between the commands and the promise? He commanded what was in opposition to the promises. Yet not even so did the just man lose his head or say that he had been deceived.

Acts 7:6-7 — Homily on Acts 16

See, what a number of years the Promise has been given, and the manner of the Promise, and nowhere sacrifice, nowhere circumcision! He here shows, how God Himself suffered them to be afflicted, not that He had anything to lay to their charge. "And they shall bring them into bondage," etc. But nevertheless, they did not these things with impunity. "And the nation to whom they shall be in bondage I will judge, said God." For, to show that they are not to go by this, in estimating who are pious (by reason of their saying, "He trusted in God, let Him deliver Him")--He, the Same that promised, He that gave the land, first permits the evils. So also now, though He has promised a Kingdom, yet He suffers us to be exercised in temptations. If here the freedom was not to be till after four hundred years, what wonder, with regard to the Kingdom? Yet he performed it, and lapse of time availed not to falsify His word. Moreover, it was no ordinary bondage they underwent. And the matter does not terminate solely in the punishment of those (their oppressors); but they themselves also, He saith, shall enjoy a mighty salvation. Here he reminds them too of the benefit which they enjoyed.

Acts 7:8 — Homily on Acts 16

"And he gave him the covenant of circumcision: and so he begat Isaac." Here he lets himself down to lower matters. "And circumcised him on the eighth day: and Isaac begat Jacob, and Jacob the twelve patriarchs." Here he seems to hint now at the type. And observe, how, while he seems to concede something to circumcision, he in fact allows it nothing; since the Promise was before it, and it followed after.

Acts 7:9-10 — Homily on Acts 16

"And God was with him"--this also is for them--"and delivered him out of all his afflictions." He shows that unknowingly they helped to fulfill the prophecy, and that they were themselves the cause, and that the evils recoiled on their own selves. And he shows, that the saints were not exempt from tribulation, but that in their very tribulations they obtained help. And that these persons did themselves help to bring about the results, who wished to cut short these same afflictions: just as these made Joseph the more glorious: just as the king did Moses, by ordering the children to be killed: since had he not ordered, this would not have been: just as also that Hebrew drives Moses into exile, that there he may have the Vision, having become worthy. Thus also him who was sold for a slave, makes He to reign as king there, where he was thought to be a slave. Thus also does Christ in His death give proof of His power: thus also does He there reign as king where they sold Him.

Acts 7:9 — Homily on Acts 16

"And the patriarchs moved with envy, sold Joseph into Egypt." Here again, the type of Christ. Though they had no fault to find with him, and though he came on purpose to bring them their food, they thus ill-treated him. Still here again the promise, though it is a long while first, receives its fulfillment. "And the patriarchs," he says, "moved with envy." Where it does no harm, he humors them: for they prided themselves much on these also.

Acts 7:10 — Homily on Acts 16

"And God was with him"-this also is for them-"and delivered him out of all his afflictions." He shows that unknowingly they helped to fulfil the prophecy, and that they were themselves the cause, and that the evils recoiled on their own selves. "And gave him favor and wisdom in the sight of Pharaoh king of Egypt, Gave him favor," in the eyes of a barbarian, to him, the slave, the captive: his brethren sold him, this (barbarian) honored him. Thus also him who was sold for a slave, makes He to reign as king there, where he was thought to be a slave. Thus also does Christ in His death give proof of His power: thus also does He there reign as king where they sold Him. "And gave him favor and wisdom," etc. This was not only by way of honor, but that he should have confidence in his own power. "And he made him governor over Egypt and all his house."

Acts 7:11-16 — Homily on Acts 16

"Now there came a dearth over all the land of Egypt and Canaan, and great affliction: and our fathers found no sustenance. But when Jacob heard that there was corn in Egypt, he sent out our fathers first. And at the second time Joseph was made known to his brethren." They came down to buy, and had to depend upon him for everything. What then did he? "He made himself known to his brethren:" not to this point only did he carry his friendliness; he also made them known to Pharaoh, and brought them down into the land. "And Joseph's kindred was made known unto Pharaoh. Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. So Jacob went down into Egypt, and died, he, and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem." "Now there came a dearth," etc. On account of famine--such preparations is he making--"with threescore and fifteen souls," he says, "Jacob went down into Egypt, and died, he and our fathers, and were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money from the sons of Emmor the father of Sychem." It shows, that they were not masters even to the extent of a burying-place.

Acts 7:17-18 — Homily on Acts 16

"But when the time of the promise drew nigh, which God had sworn to Abraham the people grew and multiplied in Egypt, till another king arose, which knew not Joseph." Then again, fresh disappointment: first, famine, but they came through that: secondly, the falling into the hands of their enemy: thirdly, the being destroyed by the king. Then to show God's fullness of ways and means... "But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, till another king arose, which knew not Joseph." Observe, that it is not during the four hundred years that He multiplies them, but only when the end was about to draw nigh. And yet already four hundred years were passed, nay more, in Egypt. But this is the wonder of it.

Acts 7:19 — Homily on Acts 16

"The same dealt subtly with our kindred, and evil-entreated our fathers, that they should cast out their young children, to the end they might not live." "Dealt subtly:" he hints at their not liking to exterminate them openly: "that they should cast out their young children," it says.

Acts 7:20 — Homily on Acts 16

"In which time," it says, "Moses was born, and was exceeding fair." If the former circumstance was wonderful, that Joseph was sold by his brethren, here again is another circumstance more wonderful still, that the king "nourished" the very person who was to overthrow his dominion, being himself the person that was to perish. Do you observe all along a figurative enacting, so to say, of the resurrection of the dead? But it is not the same thing for God himself to do a thing, and for a thing to come to pass in connection with man's purpose. For these things indeed were in connection with man's purpose, but the Resurrection by itself, independently. "In which time Moses was born and was exceeding fair." This is the wonder, that he who is to be their champion, is born, neither after nor before, these things, but in the very midst of the storm. "And was nourished up in his father's house three months." But when man's help was despaired of, and they cast him forth, then did God's benefit shine forth conspicuous.

Acts 7:21 — Homily on Acts 16

"And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son." Not a word of Temple, not a word of Sacrifice, while all these Providences are taking place. And he was nourished in a barbarian house.

Acts 7:22 — Homily on Acts 16

"And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds." "Was trained," both in discipline and in letters.

Acts 7:23 — Homily on Acts 16

"And when he was full forty years old." Forty years he was there, and was not found out from his being circumcised. Observe, how, being in safety, they overlook their own interests, both he and Joseph, in order that they may save others: "And when he was full forty years old, it came into his heart to visit his brethren the children of Israel."

Acts 7:24-25 — Homily on Acts 16

"And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: for he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not." See how up to this point he is not yet offensive to them; how they listened to him while he said all this. And "his face," we read, "was as the face of an angel." "For he supposed," etc. And yet it was by deeds that his championship was shown; what intelligence was there need of here? but still for all this "they understood not." For what though they killed him not actually? In intention they did kill, as did the others in the former case. There, they sold out of their own into a strange land: here, they drive from one strange land into another strange land: in the former case, one in the act of bringing them food; in this, one in the act of giving them good counsel; one to whom, under God, the man was indebted for his life! Mark how it shows the truth of that saying of Gamaliel's, "If it be of God, ye cannot overthrow it." See the plotted-against eventually becoming the authors of salvation to those plotting against them: the people, plotting against itself, and itself plotted against by others; and for all this, saved! A famine, and it did not consume them: nor was this all: but they were saved by means of the very person, whom they had expected to be destroyed by their means. A royal edict, and it did not consume them: nay then most did their number increase, when he was dead "who knew" them. Their own Saviour they wished to kill, but for all that, they had not power to do it. Do you observe, that by the means whereby the devil tried to bring to naught the promise of God, by those very means it was advanced?

Acts 7:26 — Homily on Acts 16

"And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?" Do you mark with what mildness he addresses them? He who had shown his wrath in the case of the other, shows his gentleness in his own case.

Acts 7:27 — Homily on Acts 16

"But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us?" Mark; the very words which they said to Christ: "Who made Thee ruler and judge over us?" So habitual a thing was it for Jews to wrong their benefactors when in the act of receiving benefits!

Acts 7:28 — Homily on Acts 16

Mark; the very words which they said to Christ: "Who made Thee ruler and judge over us?" So habitual a thing was it for Jews to wrong (their benefactors) when in the act of receiving benefits! And again, mark the atrocious baseness: "As thou didst the Egyptian yesterday! Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons." But neither did flight extinguish the plan of Providence, as neither did death (i.e. the death of Christ).

Acts 7:29 — Homily on Acts 16

"Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons." But neither did flight extinguish the plan of Providence, as neither did death (i.e. the death of Christ).

Acts 7:30-31 — Homily on Acts 16

"And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush." Do you mark that it is not hindered by lapse of time? For when he was an exile, when a stranger, when he had now passed much time in a foreign land, so as to have two sons, when he no longer expected to return, then does the Angel appear to him. The Son of God he calls an Angel, as also he calls Him man. Appears in the desert, not in a temple. See how many miracles are taking place, and no word of Temple, no word of Sacrifice. And here also not simply in the desert, but in the bush. "When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him." Lo! he was deemed worthy of the Voice also.

Acts 7:32-33 — Homily on Acts 16

"I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob." Lo! how He shows that He is none other than "the God of Abraham, and the God of Isaac, and the God of Jacob"--He, "the Angel of the Great Counsel." Here he shows what great loving-kindness God herein exhibits. "Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet; for the place where thou standest is holy ground." Not a word of Temple, and the place is holy through the appearance and operation of Christ. Far more wonderful this than the place which is in the Holy of Holies: for there God is nowhere said to have appeared in this manner, nor Moses to have thus trembled. And then the greatness of His tender care.

Acts 7:34 — Homily 27 on Hebrews

Prayer is a mighty weapon if it be made with suitable mind. And that thou mayest learn its strength, continued entreaty has overcome shamelessness, and injustice, and savage cruelty, and overbearing rashness. For He says, "Hear what the unjust judge saith." Again it has overcome sloth also, and what friendship did not effect, this continued entreaty did: and "although he will not give him because he is his friend," yet "because of his importunity he will rise and give to him." And continued assiduity made her worthy who was unworthy. "It is not meet" (He says) "to take the children's bread and to cast it to the dogs. Yea! Lord!" she says, "for even the dogs eat [the crumbs] from their master's table." Let us apply ourselves to Prayer. It is a mighty weapon if it be offered with earnestness, if without vainglory, if with a sincere mind. It has turned back wars, it has benefited an entire nation though undeserving. "I have heard their groaning" (He says) "and am come down to deliver them." It is itself a saving medicine, and has power to prevent sins, and to heal misdeeds. In this the desolate widow was assiduous.

Acts 7:34 — Homily on Acts 16

"I have seen, I have seen the affliction of My people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt." See, how he shows, that both by kindnesses, and by chastisements, and by miracles, God was drawing them to Him: but they were still the same. That God is everywhere present, they learned. Hearing these things, let us in our afflictions flee to Him. "And their groaning," saith He, "I have heard:" not simply, "because of their calamities." But if any should ask, Why then did He suffer them to be evil entreated there? Why, in the first place, to every just man his sufferings are the causes of his rewards. And in the next place, as to why He afflicted them: it was to show His power, that He can (do all), and not only so, but that He may also train them. Observe in fact; when they were in the desert, then they "waxed fat, they grew thick, they spread out in breadth, they kicked": and ever and always ease was an evil. Therefore also from the beginning He said to Adam: "In the sweat of thy face thou shall eat thy bread." Also (it was) in order that having come out of much suffering into rest, they might give thanks to God. For affliction is a great good. For hear the Prophet saying, "It is good for me, that Thou hast humbled me."

Acts 7:35 — Homily on Acts 17

This is very suitable to the matter in hand. "This Moses," he says. "This," the man who had been in danger of losing his life; the man who had been set at naught by them; "this" the man whom they had declined: "this" same, God having raised up, sent unto them. "Whom they refused, saying, Who made thee a ruler?" just as they themselves (the hearers) said, "We have no king, but Caesar." He here shows also, that what was then done, was done by Christ. "The same did God send by the hand of the Angel," who said unto him, "I am the God of Abraham."

Acts 7:36-37 — Homily on Acts 17

"This" same Moses, he says,-and observe how he points to his renown-"this" same Moses, he says, "brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me": set at naught like me. Him, likewise, Herod wished to kill, and in Egypt He found preservation just as it was with the former, even when He was a babe, He was aimed at for destruction.

Acts 7:38 — Homily on Acts 17

"This is he, that was in the Church in the wilderness with the Angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us." Again no mention of temple, none of sacrifice. "With the Angel," it says, "he received the lively oracles to give unto the fathers." It shows, that he not only wrought miracles, but also gave a law, as Christ did. Just as Christ first works miracles, and then legislates: so did Moses.

Acts 7:39 — Homily on Acts 17

But they did not hear him, keeping their disobedience, even after the miracles: "To whom," he says, "our fathers would not obey:" after the wonders done in those forty years. And not only so, but just the contrary: "but thrust him from them, and in their hearts turned back again into Egypt."

Acts 7:40 — Homily on Acts 17

"And said unto Aaron, Make us gods which shall go before us." O the folly! "Make," say they; "that they may go before us." Whither? "Into Egypt." See how hard they were to tear away from the customs of Egypt! What sayest thou? What, not wait for him that brought thee out, but flee the benefit, and deny the Benefactor? And mark how insulting they are: "For as for this Moses," they say:-"which brought us out of the land of Egypt" nowhere the name of God: instead of that, they ascribed all to Moses. Where they ought to give thanks (to God), they bring Moses forward: where it was, to do as the Law bade them, they no longer make account of Moses. "We know not what is become of him." And yet he told them that he was going up to receive the Law: and they had not patience to wait forty days.

Acts 7:41 — Homily on Acts 17

"Make us gods"-they did not say, "a God."-And yet one may well wonder at this, that they do not even know.-"And they made a calf in those days, and offered sacrifices unto the idol, and rejoiced in the works of their own hands": for which they ought to have hid their faces. What wonder that ye know not Christ, seeing ye knew not Moses, and God Who was manifested by such wonders? But they not only knew Him not: they also insulted in another way, by their idol making.

Acts 7:42 — Homily on Acts 17

"Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the Prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?" The expression, "gave them up," means, He suffered. Even when there was a Tabernacle, yet there were no sacrifices. "Did ye offer unto Me slain beasts and sacrifices?" There was "the tabernacle of witness," and yet it profited them nothing, but they were consumed. But neither before, nor afterwards, did the miracles profit them aught.

Acts 7:43 — Homily on Acts 17

"Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan: images which ye made to worship them." The cause of sacrifices! "And I will carry you away beyond Babylon." Even the captivity, an impeachment of their wickedness!

Acts 7:44 — Homily on Acts 17

"Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion he had seen." "But a Tabernacle," say you, "there was (the Tabernacle) 'of Witness.'" (Yes,) this is why it was: that they should have God for Witness: this was all. "According to the fashion," it says, "that was shown thee on the mount:" so that on the mount was the Original. And this Tabernacle, moreover, "in the wilderness," was carried about, and not locally fixed. And he calls it, "Tabernacle of witness:" i.e. (for witness) of the miracles, of the statutes. This is the reason why both it and those (the fathers) had no Temple.

Acts 7:45 — Homily on Acts 17

"Which also, our fathers that came after brought in." "As He had appointed, that spake unto Moses, that he should make it according to the fashion that he had seen." Again, it was none other than He (Christ) that gave the fashion itself. "Until the days of David": and there was no temple! And yet the Gentiles also had been driven out: for that is why he mentions this: "Whom God drave out," he says, "before the face of our fathers. Whom He drave out," he says: and even then, no Temple! And so many wonders, and no mention of a Temple! So that, although first there is a Tabernacle, yet nowhere a Temple.

Acts 7:46 — Homily on Acts 17

"Until the days of David," he says: even David, and no Temple! "And he sought to find favor before God": and built not:-so far was the Temple from being a great matter! David "desired to find favor:" and he builded not, he, the wonderful, the great; but the castaway, Solomon.

Acts 7:47 — Homily on Acts 17

"But Solomon," it says, "built Him an house." They thought Solomon was great: but that he was not better than his father, nay not even equal to him, is manifest.

Acts 7:48-50 — Homily on Acts 17

"Howbeit the Most High dwelleth not in (places) made with hands." This was shown indeed already by what had been before said: but it is shown also by the voice of a prophet; "What house will ye build for Me? saith the Lord God. As saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build for me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?"

Acts 7:51 — Homily on Acts 17

What is the reason that at this point he speaks in the tone of invective? Great was his boldness of speech, when at the point to die: for in fact I think he knew that this was the case. "Ye stiffnecked," he says, "and uncircumcised in heart and ears." This also is from the prophets: nothing is of himself. "Ye do always resist the Holy Ghost: as your fathers did, so do ye." When it was not His will that sacrifices should be, ye sacrifice: when it is His will, then again ye do not sacrifice: when He would not give you commandments, ye drew them to you: when ye got them, ye neglected them. Again, when the Temple stood, ye worshipped idols: when it is His will to be worshipped without a Temple, ye do the opposite.

Acts 7:52 — Homily on Acts 17

"Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One:" he still says, "the Just One," wishing to check them: "of Whom ye have been now the betrayers and murderers"-two charges he lays against them-"who have received the Law by the disposition of Angels, and have not kept it."

Acts 7:53 — Homily on Acts 17

How, "By the disposition of Angels?" Some say (The Law), disposed by Angels; or, put into his hand by the Angel Who appeared to him in the bush; for was He man? No wonder that He who wrought those works, should also have wrought these. "Ye slew them who preached of Him." much more Himself. He shows them disobedient both to God, and to Angels, and the Prophets, and the Spirit, and to all: as also Scripture saith elsewhere: "Lord, they have slain Thy Prophets, and thrown down Thine altars."

Acts 7:54 — Homily on Acts 18

See, once more, the wrong-doers in trouble. Just as the Jews are perplexed, saying, "What are we to do with these men?" so these also are "cut to the heart." And yet it was he that had good right to be incensed, who, having done no wrong, was treated like a criminal, and was spitefully calumniated. But the calumniators had the worst of it in the end. So true is that saying, which I am ever repeating, "Ill to do, is ill to fare." And yet he (in his charges against them) resorted to no calumny, but proved what he said. So sure are we, when we are shamefully borne down in a matter wherein we have a clear conscience, to be none the worse for it.

Acts 7:55-56 — Homily on Acts 18

He mentions the cause of his angelic appearance: "But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." And in this manner He appeared to him: that, were it but so, the Jews might receive Him: for since the idea of His sitting at the right hand of God was offensive to them, for the present he brings forward only what relates to His Resurrection. This is the reason also why his face was glorified. For God, being merciful, desired to make their machinations the means of recalling them unto Himself.

Acts 7:57-58 — Homily on Acts 18

Just what they did in Christ's case, the same they do here also. For as He said, "Ye shall see the Son of Man sitting on the right hand of God" (Matt. xxvi. 64), and they, calling it blasphemy, "ran upon Him;" just so was it here. There, they "rent their garments;" here, they "stopped their ears." ... And yet, if he lied, they ought to have thought him beside himself, and to have let him go.-But he wished to bring them over, "and said, Behold," etc., for, since he had spoken of Christ's death, and had said nothing of His resurrection, he would fain add this doctrine also. "Standing at the right hand of God." And in this manner He appeared to him: that, were it but so, the Jews might receive Him: for since the (idea of His) sitting (at the right hand of God) was offensive to them, for the present he brings forward only what relates to His Resurrection. This is the reason also why his face was glorified. For God, being merciful, desired to make their machinations the means of recalling them unto Himself.

Acts 7:59 — Homily on Acts 18

"And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit." This is meant to show them that he is not perishing, and to teach them.

Acts 7:60 — Homily on Acts 18

"And he knelt down, and cried with a loud voice, Lord, lay not this sin to their charge." To clear himself, and show that neither were his former words prompted by passion, he says, "Lord, lay not this sin to their charge": wishing also even in this way to win them over. For to show that he forgave their wrath and rage in murdering him, and that his own soul was free from all passion, was the way to make his saying to be favorably received.

Acts 8:1 — Homily on Acts 18

"And Saul was consenting unto his death." Hereupon arises a persecution, and it becomes a great one. "And at that time there was a great persecution against the Church which was at Jerusalem. And they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles." Mark how once more God permits temptations to arise; mark, and well observe, how the events are ordered by Divine Providence. They were admired because of the signs: being scourged, they were none the worse for it: some were ordained in the matter of the widows: the word increased: once more, God permits a great hindrance to arise. And a persecution of no ordinary kind; for they feared their enemies, now become more daring: and at the same time it is shown that they were but men, these that were afraid, that fled. For, that thou mayest not say after these things that by grace alone they effected what they did, they were also persecuted, and themselves became more timorous, while their adversaries were more daring. "And were all scattered abroad," it says, "except the Apostles." But this was divinely ordered, so that they should no longer all sit there in Jerusalem.

Acts 8:2 — Homily on Acts 18

"And devout men," it says, "carried Stephen to his burial, and made great lamentation over him." If they were "devout," why did they "make great lamentation over him?" They were not yet perfect. The man was gracious and amiable: this also shows that they were men - not their fear alone, but their grief and lamentation. Who would not have wept to see that mild, that lamb-like person stoned, and lying dead? Fit eulogy to be spoken over his grave has the Evangelist recorded, in this one speech, "Lay not this sin to their charge." "And made," he says, "great lamentation over him."

Acts 8:3 — Homily on Acts 18

"As for Saul, he made havoc of the Church, entering into every house, and haling men and women committed them to prison." Great was his frenzy: that he was alone, that he even entered into houses: for indeed he was ready to give his life for the Law. "Haling," it says, "men and women:" mark both the confidence, and the violence, and the frenzy. All that fell into his hands, he put to all manner of ill-treatment: for in consequence of the recent murder, he was become more daring.

Acts 8:4 — Homily on Acts 18

"Therefore they that were scattered abroad went everywhere preaching the word." But I would have thee admire how even in a season of calamity they neglected not the preaching.

Acts 8:6-7 — Homily on Acts 18

"Then Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed." "Hearing and seeing the miracles which he did." Just as in the case of Moses by contrast with the magicians the miracles were evident miracles, so here also. There was magic, and so these signs were manifest. "For unclean spirits came out of many that were possessed with them"; for this was a manifest miracle - not as the magicians did: for the other (Simon), it is likely, bound men with spells - "and many," it says, "that were palsied and lame were healed." There was no deceit here: for it needed but that they should walk and work.

Acts 8:8 — Homily on Acts 18

"And there was joy." And yet there had been "great lamentation": true; but mark again the good.

Acts 8:9-11 — Homily on Acts 18

"But there was a certain man, called Simon, which before time in the same city used sorcery, and bewitched the people of Samaria." Observe another trial, this affair of Simon. "Giving out," it says, "that he was himself some great one. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries." "Of a long time" was the malady, but this man (Philip) brought them deliverance.

Acts 8:10 — Homily on Acts 18

"And to him they all gave heed, saying, This (man) is the Power of God." And that was fulfilled which was spoken by Christ, "There shall come false Christs and false Prophets in My name." "And to him they had regard, because that of long time he had bewitched them with sorceries." And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth.

Acts 8:11 — Homily on Acts 18

"And to him they had regard, because that of long time he had bewitched them with sorceries." And yet there ought to have been not one demoniac there, seeing that of a long time he had been bewitching them with sorceries: but if there were many demoniacs, many palsied, these pretences were not truth.

Acts 8:12-13 — Homily on Acts 18

But Philip here by his word also won them over, discoursing concerning the kingdom of Christ. "And Simon," it says, "being baptized, continued with Philip": not for faith's sake, but in order that he might become such as he. And how came he to baptize Simon also? Just as Christ chose Judas. And "beholding the signs" which he did, forasmuch as the others did not receive the power of working signs he durst not ask for it.

Acts 8:14 — Homily on Acts 24

But how came it that in the case of the Samaritans this did not happen, but, on the contrary, neither before their baptism nor after it was there any controversy, and there they did not take it amiss, nay, as soon as they heard of it, sent the Apostles for this very purpose? True, but neither in the present case is this the thing they complain of; for they knew that it was of Divine Grace: what they say is, Why didst thou eat with them? Besides, the difference is not so great for Samaritans as it is for Gentiles.

Acts 8:14-17 — Homily on Acts 18

"Now when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost." And yet great signs had been done: how then had they not received the Spirit? They had received the Spirit, namely, of remission of sins: but the Spirit of miracles they had not received. "For as yet He was fallen upon none of them: only they were baptized in the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Ghost." For, to show that this was the case, and that it was the Spirit of miracles they had not received, observe how, having seen the result, Simon came and asked for this.

Acts 8:17 — Homily on Acts 18

"But they," it says, "having come down, prayed for them that they might receive the Holy Ghost: for as yet He was fallen upon none of them. Then laid they their hands upon them, and they received the Holy Ghost." Seest thou that it was not to be done in any ordinary manner, but it needed great power to give the Holy Ghost? For it is not all one, to obtain remission of sins, and to receive such a power. By degrees it is, that those receive the gift.

Acts 8:18-19 — Homily on Acts 18

"And when Simon saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." He would not have said, "And having seen," unless there had been some sensible manifestation. "Then laid they their hands on them," etc. Just as Paul also did, when they spake with tongues. Observe the execrable conduct of Simon. "He offered money," with what object? And yet he did not see Peter doing this for money. And it was not of ignorance that he acted thus; it was because he would tempt them, because he wished to get matter of accusation against them.

Acts 8:20-21 — Homily on Acts 18

How was it then that they did not strike him dead, as they did Ananias and Sapphira? Because even in the old times, he that gathered sticks on the sabbath-day was put to death as a warning to others and in no other instance did any suffer the same fate. So too on the present occasion, "Peter said to him, Thy money perish, because thou hast imagined that the gift of God is to be purchased with money." Why had not these received the Holy Ghost, when baptized? Either because Philip kept this honor for the Apostles; or, because he had not this gift to impart; or, he was one of the Seven: which is rather to be said.

Acts 8:22-23 — Homily on Acts 18

"Repent therefore of this thy wickedness and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive the bond of iniquity." Once more he brings to light what was in the thoughts, because Simon thought to escape detection. "If perchance it may be forgiven thee." Not as though it would not have been pardoned, had he wept, but this is the manner of the Prophet also, to denounce absolutely, and not to say, "Howbeit, if thou do this, thy sin shall be forgiven," but that in any wise the punishment shall take effect.

Acts 8:24 — Homily on Acts 18

"Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me." Even this he did only formally, as words of course, when he ought to have wept and mourned as a penitent. For that he says, "Pray ye for me," is a confession that he has done wrong.

Acts 8:25 — Homily on Acts 18

"And they, when they had testified, and preached the word of the Lord, returned to Jerusalem." "Testified," probably because of him (Simon), that they may not be deceived; that thenceforth they may be safe. "Having preached," it says, "the word of the Lord, they returned to Jerusalem." Why do they go thither again where was the tyranny of the bad, where were those most bent upon killing them? Just as generals do in wars, they occupy that part of the scene of war which is most distressed.

Acts 8:26 — Homily on Acts 19

It seems to me, this Philip was one of the seven; for from Jerusalem he would not have gone southwards, but to the north; but from Samaria it was towards the south. "The same is desert:" so that there is no fear of an attack from the Jews. And he did not ask, Wherefore? but arose and went.

Acts 8:27 — Homily on Acts 19

High encomiums for the man, that he, residing in Ethiopia and beset with so much business, and when there was no festival going on, and living in that superstitious city, came to Jerusalem for to worship.

Acts 8:27 — HOMILIES ON GENESIS 35.4

Notice also the reason for his journey, sufficient to reveal his God-fearing attitude of mind—I mean, how long a journey he undertakes so as to pay adoration to the Lord. You see, they were still of the mind that worship was conducted in one place only and consequently traveled long distances to offer prayers there. For this reason, of course, he arrived at the place of the temple and Jewish cult so as to [offer] adoration to the Lord.

Acts 8:28 — Homily on Acts 19

Great also is his studiousness, that even sitting in his chariot he read. Was reading the prophet Esaias. For the road was desert, and there was no display in the matter. Observe also at what time: in the most violent heat of the day.

Acts 8:28 — HOMILIES ON GENESIS 35.3

Consider, I ask you, what a great effort it was not to neglect reading even while on a journey, and especially while seated in a chariot. Let this be heeded by those people who do not even deign to do it at home but rather think reading the Scriptures is a waste of time, claiming as an excuse their living with a wife, conscription in military service, caring for children, attending to domestics and looking after other concerns, they do not think it necessary for them to show any interest in reading the holy Scriptures.

Acts 8:29 — Homily on Acts 19

And the Spirit said unto him. Not now the Angel but the Spirit urges him. Why is this? Then, the vision took place, in grosser form, through the Angel, for this is for them that are more of the body, but the Spirit is for the more spiritual. And how did He speak to him? Of course, suggested it to him.

Acts 8:30 — Homily on Acts 19

Observe the wisdom of Philip: he did not accuse him, not say, "I know these things exactly:" did not pay court to him, and say, "Blessed art thou that readest." But mark his speech, how far it is from harshness alike and from adulation; the speech rather of a kind and friendly man. "Understandest thou what thou readest?" For it was needful that he should himself ask, himself have a longing desire. He plainly intimates, that he knows that the other knew nothing: and says, "Understandest thou what thou readest?" at the same time he shows him that great was the treasure that lay therein.

Acts 8:30 — HOMILIES ON GENESIS 35.5

I mean, when the apostle said, "Do you really understand?" and came close in his lowly condition, he was not put off, he made no objection, he did not consider himself disgraced in the way many foolish people react, often preferring to remain in unbroken ignorance through a sense of shame in admitting their ignorance and having to learn from those able to instruct them.

Acts 8:31 — HOMILIES ON GENESIS 35.5

Not only did he reply with restraint and continue on as well, but also he showed us the virtue in his own behavior by issuing an invitation in those words—the minister, the barbarian, seated in his chariot, inviting the man of lowly mien, despicable in attire, to mount and ride with him.

Acts 8:31 — Homily on Acts 19

Observe again his piety; that though he did not understand, he read, and then after reading, examines. And he desired Philip that he would come up and sit with him. Do you mark the eagerness, the longing desire? But should any say he ought to have waited for Philip to speak, the answer is, he does not know what is the matter: he could not in the least tell what the other was going to say to him, but supposed merely that he was about to receive some lesson of prophecy. And moreover, this was more respectful, that he did not draw him into his chariot, but besought him.

Acts 8:32-33 — Homily on Acts 19

And Philip ran thither to him, and heard him reading; even the fact of his running, showed that he wished to say something. And the place of the Scripture which he read was this: As a sheep He was led to the slaughter. And this circumstance, also, is a token of his elevated mind, that he had in hand this prophet, who is more sublime than all others. Philip does not relate matters to him just as it might happen, but quietly: nay, does not say anything until he is questioned.

Acts 8:34 — Homily on Acts 19

And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? That he should at all know either that the Prophets speak in different ways about different persons, or that they speak of themselves in another person-the question betokens a very thoughtful mind.

Acts 8:35 — Homily on Acts 19

Then Philip opened his mouth, and began at the same Scripture, and preached unto him Jesus. It is likely he had heard that He was crucified, and now he learns, that His life is taken away from the earth, and the rest that He did no sin, nor deceit in His mouth: that He prevailed to save others also: and who He is, Whose generation is unutterable.

Acts 8:36 — Homily on Acts 19

And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? Mark the eager desire, mark the exact knowledge. Then, it says, they came to a certain water, and he said, Lo, here is water. Again, of his own accord he requests, saying, What doth hinder me to be baptized? And see again his modesty: he does not say, Baptize me, neither does he hold his peace; but he utters somewhat midway betwixt strong desire and reverent fear, saying, What doth hinder me?

Acts 8:38 — Homily on Acts 19

And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. Be ashamed, all ye as many as are unbaptized.

Acts 8:39 — Homily on Acts 19

And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. But why did the Spirit of the Lord bear him away? Hereby the occurrence was shown to be more wonderful. Even then, the eunuch did not know him. Consequently this was done, that Philip might afterwards be a subject of wonder to him. For, it says, he went on his way rejoicing.

Acts 8:40 — Homily on Acts 19

But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea. This Philip, therefore, was one of the seven; for there in fact he is afterwards found at Caesarea.

Acts 9:1-2 — Homily on Acts 19

And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. He fitly mentions Paul's zeal, and shows that in the very midst of his zeal he is drawn. Yet breathing out threatenings and slaughter, and not yet sated with the murder of Stephen, he was not yet glutted with the persecution of the Church, and the dispersion.

Acts 9:3 — Homily on Acts 19

And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven. Why not in Jerusalem? why not in Damascus? That there might be no opening for different persons to relate the occurrence in different ways, but that he alone should be the authentic narrator, he that went for this purpose.

Acts 9:4 — Homily on the Gospel of Matthew 88

Thus also Paul persecuted Him, in persecuting them that are His; wherefore too He said. "Why persecutest thou me?" Thus therefore let us feel, as bestowing on Christ Himself when we bestow. For indeed His words are more sure than our sight. When therefore thou seest a poor man, remember His words, by which He declared, that it is He Himself who is fed. For though that which appears be not Christ, yet in this man's form Christ Himself receiveth and beggeth.

Acts 9:4 — Homily on Acts 19

And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou Me? Fell to the earth: for excess of light is wont to shock, because the eyes have their measure: it is said also that excess of sound makes people deaf and stunned as in a fit. But him it only blinded, and extinguished his passion by fear, so that he should hear what was spoken.

Acts 9:5 — Homily on Acts 19

And he said, Who art Thou Lord? thus in the first place confessing himself His servant. And the Lord said, I am Jesus, whom thou persecutest: think not thy warring is with men.

Acts 9:6 — Homily on Acts 19

But arise, and go into the city, and it shall be told thee what thou must do. Observe, how He does not immediately add all, but first softens his mind. In the same way He called the disciples also a second time. It shall be told thee, etc.: He gives him good hopes, and intimates that he shall recover his sight also.

Acts 9:7 — Homily on Acts 19

And they which were with him heard the voice of Paul, but saw no person to whom he answered-for the Lord suffered them to be hearers of what was less important. Had they heard the other Voice, they would not have believed; but perceiving Paul answering some person, they marvelled.

Acts 9:8 — Homily on Acts 20

Why did he not blind his eyes entirely? This was more wonderful, that, with his eyes open, he did not see: which was just his case in respect of the Law, until the Name of Jesus was put on him.

Acts 9:8 — Homily on Acts 19

And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus-the spoils of the devil, his goods, as from some city, yea, some metropolis which has been taken. And the wonder of it is, the enemies and foes themselves brought him in, in the sight of all!

Acts 9:9 — Homily on Acts 19

And for three days he neither did eat nor drink, being blinded. What could equal this? To compensate the discouragement in the matter of Stephen, here is encouragement, in the bringing in of Paul: though that sadness had its consolation in the fact of Stephen's making such an end, yet it also received this further consolation: moreover, the bringing in of the villages of the Samaritans afforded very great comfort.

Acts 9:10-12 — Homily on Acts 20

What may be the reason that He neither drew any one of high authority and importance, nor caused such to be forthcoming for the purpose of instructing Paul? It was, because it was not meet that he should be induced by men, but only by Christ Himself: as in fact this man taught him nothing, but merely baptized him; for, as soon as baptized, he was to draw upon himself the grace of the Spirit, by his zeal and exceeding earnestness. And that Ananias was no very distinguished person, is plain. For, "the Lord," it says, "spake unto him in a vision, and Ananias answered and said, Lord, I have heard by many of this man, how much evil he hath done to Thy saints at Jerusalem." For if he spoke in objection to Him, much more would he have done so, had He sent an Angel. And this is why, in the former instance, neither is Philip told what the matter is; but he sees the Angel, and then the Spirit bids him go near to the chariot. But observe here how the Lord relieves him of his fear: "He is blind," saith He, "and prayeth, and art thou afraid?"

Acts 9:11 — Homily on Acts 20

The Lord said not to him, Converse with him, and catechize him. For if, when He said, "He prayeth, and hath seen a man laying his hands upon him," He did not persuade him, much less had He said this. So that he shall not disbelieve thee, "he hath seen in a vision." Observe how in the former instance neither is Philip told all immediately. Fear not, He saith: "for this man is a chosen vessel for Me." He more than sufficiently released him of his fear, if the case be so that this man shall be so zealous in our cause, as even to suffer many things.

Acts 9:13-14 — Homily on Acts 20

In the same way Moses also is afraid: so that the words betokened that he was afraid, and shrunk from the task, not that he did not believe. He said, "I have heard from many concerning this man." What sayest thou? God speaketh, and thou hesitatest? They did not yet well know the power of Christ. "And here he hath authority from the chief priests to bind all that call on Thy name." How was that known? It is likely that they, being in fear, made minute enquiries. He does not say this, as thinking that Christ does not know the fact, but, "such being the case, how," says he, "can these things be?" As in fact those in the Gospel say, "Who can be saved?"

Acts 9:15 — Homily on Acts 48

Here he establishes two things: both that they are without excuse, since they persecuted him contrary to all likelihood or calculation of reason; and, that Christ was God, as prophesying things contrary to expectation, and as not looking to past things, but foreknowing the things to come. How then does He say, "He shall bear My name before the Gentiles and kings and children of Israel?" Not, certainly persuade. Besides which, on other occasions we find the Jews were persuaded, but here they were not. Where most of all they ought to have been persuaded, as knowing his former zeal in their cause, here they were not persuaded.

Acts 9:15 — Homily on Acts 20

Since He says, "a vessel of election," that thou mayest not imagine that God is to do all, He adds, "to bear My Name before Gentiles and kings, and the children of Israel." Ananias has heard what he most desired-that against the Jews also he will take his stand: this above all gave him courage. "For I," saith He, "will show him how great things he must suffer for My Name's sake." At the same time also this is said by way of putting Ananias to the blush: If he, that was so frantic, shall suffer all things, and thou not willing even to baptize him! "It is well," saith he: "let him continue blind" (this is why he says these words): "he is blind: why dost Thou at all bid me open his eyes, that he may bind men again?" Fear not the future: for that opening of his eyes he will use not against you, but for you (with reference to that saying, "That he may receive his sight," these words are spoken): for not only will he do you no harm, but he "will suffer many things." And what is wonderful indeed is, that he shall first know "how great things he shall suffer," and then shall take the field against the perils.

Acts 9:15-16 — Homily on Acts 20

"But the Lord said unto him, Go thy way: for he is a chosen vessel unto Me, to bear My name before the Gentiles, and kings, and the children of Israel: for I will show him how great things he must suffer for My name's sake." "Not only," saith He, "shall he be a believer, but even a teacher, and great boldness shall he show: before Gentiles and kings"-such shall be the spread of the doctrine!-that just as He astonished him by the former, so He may startle him even more by the latter.

Acts 9:17 — Homily on Acts 20

"And Ananias went, and entered into the house, and laid his hands upon him, and said, Brother Saul"-he straightway addresses him as a friend by that name-"Jesus, Who appeared unto thee in the way in which thou camest"-and yet Christ had not told him this, but he learnt it from the Spirit-"hath sent me unto thee, that thou mayest receive thy sight, and be filled with the Holy Ghost."

Acts 9:18 — Homily on Acts 20

"And immediately there fell from his eyes as it had been scales." Some say this was a sign of his blindness. Why did he not blind his eyes entirely? This was more wonderful, that, with his eyes open, he did not see: which was just his case in respect of the Law, until the Name of Jesus was put on him. With hands laid on, he spake these words. "And immediately there fell from his eyes," etc.: a double blindness is removed.

Acts 9:19 — Homily on Acts 20

"And he received sight forthwith, and arose, and was baptized. And having taken food, he recovered strength." He was faint, therefore, both from his journey and from his fear; both from hunger, and from dejection of mind. Wishing therefore to deepen his dejection, He made the man blind until the coming of Ananias: and, that he might not imagine the blindness to be only fancy, this is the reason of the scales. He needed no other teaching: that which had befallen was made teaching to him.

Acts 9:20 — Homily on Acts 20

"And he was with the disciples which were at Damascus certain days. And straightway in the synagogues he preached Jesus, that He is the Son of God." See, straightway he was a teacher in the synagogues. He was not ashamed of the change, was not afraid while the very things in which he was glorious afore-time, the same he destroyed. Even from his first appearance on the stage here was a man, death-dealing, ready for deeds of blood: seest thou what a manifest sign was here?

Acts 9:21 — Homily on Acts 20

"But all that heard him were amazed, and said: Is not this he that destroyed them which called on this name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests?" And with this very thing, he put all in fear: for, said they, Hither also is he come for this very thing. They were reduced to utter incredulity. And yet they ought not to have wondered only, but to worship and reverence. "Is not this he," etc. He had not merely been a persecutor, but "destroyed them which called on this Name"-they did not say, "on Jesus;" for hatred, they could not bear even to hear His name-and what is more marvellous still, "and came hither for this purpose," etc. "We cannot say, that he associated with the Apostles before." See by how many witnesses he is confessed to have been of the number of the enemies!

Acts 9:22 — Homily on Acts 20

"But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ." As one learned in the Law, he stopped their mouths, and suffered them not to speak. They thought they were rid of disputation in such matters, in getting rid of Stephen, and they found another, more vehement than Stephen.

Acts 9:23 — Homily on Acts 20

"And after that many days were fulfilled, the Jews took counsel to kill him." The Jews again resort to that valid argument of theirs, not now seeking false-accusers and false-witnesses; they cannot wait for these now: but what do they? They set about it by themselves. For as they see the affair on the increase, they do not even use the form of a trial.

Acts 9:24 — Homily on Acts 20

"But their laying await was known of Saul. And they watched the gates day and night to kill him." For this was more intolerable to them than the miracles which had taken place-than the five thousand, the three thousand, than everything, in short. And observe him, how he is delivered, not by miraculous grace, but by man's wisdom-not as the apostles were-that thou mayest learn the energetic character of the man, how he shines even without miracles.

Acts 9:25 — Homily on Acts 20

"Then the disciples took him by night," that the affair might not be suspected, "and let him down by the wall in a basket." What then? having escaped such a danger, does he flee? By no means, but goes where he kindled them to greater rage.

Acts 9:26 — Homily on Acts 21

"Assayed," it says, "to join himself to the disciples." He did not come up to them unabashed, but with a subdued manner. "Disciples" they were all called at that time by reason of their great virtue, for there was the likeness of the disciples plainly to be seen.

Acts 9:26-27 — Homily on Acts 21

One may well be much at a loss here to understand how it is that, whereas in the Epistle to the Galatians Paul says, "I went not to Jerusalem," but "into Arabia" and "to Damascus," and, "After three years I went up to Jerusalem," and "to see Peter" (Gal. i. 17), here the writer says the contrary. There, Paul says, "And none of the Apostles saw I;" but here, it is said Barnabas "brought him to the Apostles." Well, then, either Paul means, "I went not up with intent to refer or attach myself to them" - for what saith he? "I referred not myself, neither went I to Jerusalem to those who were Apostles before me:" or else, that the laying await for him in Damascus was after his return from Arabia; or else, again, that the visit to Jerusalem was after he came from Arabia. Certainly of his own accord he went not to the Apostles, but "assayed to join himself unto the disciples" - as being a teacher, not a disciple - "I went not," he says, "for this purpose, that I should go to those who were Apostles before me: certainly, I learnt nothing from them." Or, he does not speak of this visit, but passes it by, so that the order is, "I went into Arabia, then I came to Damascus, then to Jerusalem, then to Syria:" or else, again, that he went up to Jerusalem, then was sent to Damascus, then to Arabia, then again to Damascus, then to Caesarea. Also, the visit "after fourteen years," probably, was when he brought up the alms to the brethren together with Barnabas (Gal. ii. 1): or else he means a different occasion (Acts xi. 30). For the Historian for conciseness, often omits incidents, and condenses the times. Observe how unambitious the writer is, and how he does not even relate that vision, but passes it by. "He assayed," it says, "to join himself to the disciples. And they were afraid of him." By this again is shown the ardor of Paul's character: not only from the mouth of Ananias, and of those who wondered at him there, but also of those in Jerusalem: "they believed not that he was a disciple:" for truly that was beyond all human expectation. He was no longer a wild beast, but a man mild and gentle! And observe how he does not go to the Apostles, such is his forbearance, but to the disciples, as being a disciple. He was not thought worthy of credit. "But Barnabas" - "Son of Consolation" is his appellation, whence also he makes himself easy of access to the man: for "he was a kind man" (ch. xi. 24), exceedingly, and this is proved both by the present instance, and in the affair of John Mark - "having taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way." It is likely that at Damascus also he had heard all about him: whence he was not afraid but the others were, for he was a man whose glance inspired fear.

Acts 9:27 — Homily on Acts 21

"But Barnabas" - "Son of Consolation" is his appellation, whence also he makes himself easy of access to the man: for "he was a kind man" (ch. xi. 24), exceedingly, and this is proved both by the present instance, and in the affair of John (Mark) - "having taken him, brought him to the Apostles, and related to them how he had seen the Lord in the way." It is likely that at Damascus also he had heard all about him: whence he was not afraid but the others were, for he was a man whose glance inspired fear.

Acts 9:28-29 — Homily on Acts 21

"And he was with them coming in and going out at Jerusalem, and speaking boldly in the name of Jesus" (v. 28): these things were demonstrative of the former, and by his acts he made good what was spoken of him. "And he spake, and disputed with the Hellenists." (v. 29.) So then the disciples were afraid of him, and the Apostles did not trust him; by this therefore he relieves them of their fear. "With the Hellenists:" he means those who used the Greek tongue: and this he did, very wisely; for those others, those profound Hebrews had no mind even to see him.

Acts 9:29 — Homily on Acts 21

"But they," it says, "went about to slay him:" a token, this, of his energy, and triumphant victory, and of their exceeding annoyance at what had happened. Thereupon, fearing lest the issue should be the same as in the case of Stephen, they sent him to Caesarea.

Acts 9:30 — Homily on Acts 21

For it says, "When the brethren were aware of this, they brought him down to Caesarea, and sent him forth to Tarsus," at the same time to preach, and likely to be more in safety, as being in his own country. But observe, I pray you, how far it is from being the case that everything is done by miraculous grace; how, on the contrary, God does in many things leave them to manage for themselves by their own wisdom and in a human way; so to cut off the excuse of idle people: for if it was so in the case of Paul, much more in theirs.

Acts 9:31 — Homily on Acts 21

"Then, it says, the Church throughout all Judea and Galilee and Samaria had peace, being edified, and walking in the fear of the Lord, and abounded in the comfort of the Holy Ghost." He is about to relate that Peter goes down from Jerusalem, therefore that you may not impute this to fear, he first says this. For while there was persecution, he was in Jerusalem, but when the affairs of the Church are everywhere in security, then it is that he leaves Jerusalem. See how fervent and energetic he is! For he did not think, because there was peace, therefore there was no need of his presence.

Acts 9:32 — Homily on Acts 21

"And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda." Like the commander of an army, he went about, inspecting the ranks, what part was compact, what in good order, what needed his presence. See how on all occasions he goes about, foremost. When an Apostle was to be chosen, he was the foremost: when the Jews were to be told, that these were "not drunken," when the lame man was to be healed, when harangues to be made, he is before the rest: when the rulers were to be spoken to, he was the man; when Ananias, he: when healings were wrought by the shadow, still it was he. And look: where there was danger, he was the man, and where good management was needed; but where all is calm, there they act all in common, and he demands no greater honor than the others. When need was to work miracles, he starts forward, and here again he is the man to labor and toil.

Acts 9:33-34 — Homily on Acts 21

"And there he found a certain man named Aeneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately." And why did he not wait for the man's faith, and ask if he wished to be healed? In the first place, the miracle served for exhortation to many: hear then how great the gain.

Acts 9:35 — Homily on Acts 21

"And all that dwelt at Lydda and Saron saw him, and turned to the Lord." For the man was notable.

Acts 9:36 — HOMILIES ON GENESIS 30.8

If you want to be remembered and are anxious for true repute, imitate her, and build edifices like that, not going to expense on lifeless matter but displaying great generosity in regard to your fellow human beings. This is the remembrance that is worth admiring and brings great benefit.

Acts 9:36 — Homily on Acts 21

"Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and alms-deeds which she did. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that be would not delay to come to them." Why did they wait till she was dead? Why was not Peter solicited before this? So right-minded were they, they did not think it proper to trouble the Disciples about such matters, and to take them away from the preaching: as indeed this is why it mentions that the place was near, seeing they asked this as a thing beside his mark, and not now in the regular course.

Acts 9:38 — Homily on Acts 21

"Not to delay to come unto them:" for she was a disciple. And Peter arose, and went with them. And when he was come, they led him into the upper chamber. They do not beseech, but leave it to him to give her life.

Acts 9:39 — Homily on Acts 21

See what a cheering inducement to alms is here! "And all the widows," it says, "stood round him weeping, and showing the coats and garments which Dorcas had made while she was with them." Peter went into the apartment, as one who took it calmly, but see what an accession came of it!

Acts 9:40 — Homily on Acts 21

"But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up." Why does he put them all out? That he may not be confused nor disturbed by their weeping. "And having knelt down, he prayed." Observe the intentness of his prayer.

Acts 9:41 — Homily on Acts 21

"And he gave her his hand." So did Christ to the daughter of Jairus: "And (says the Evangelist) having taken her by the hand." Mark severally, first the life, then the strength brought into her, the one by the word, the other by his hand - "And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive:" to some for comfort, because they received back their sister, and because they saw the miracle, and for kindly support to others.

Acts 9:42 — Homily on Acts 21

"And it was known throughout all Joppa; and many believed in the Lord." Mark the gain, mark the fruit, that it was not for display.

Acts 9:43 — Homily on Acts 21

"And it came to pass, that he tarried many days in Joppa with one Simon a tanner." Mark the unassuming conduct, mark the moderation of Peter, how he does not make his abode with this lady, or some other person of distinction, but with a tanner: by all his acts leading men to humility, neither suffering the mean to be ashamed, nor the great to be elated! "Many days;" for they needed his instruction, who had believed through the miracles.

Acts 10:1 — Homily on Acts 22

This man is not a Jew, nor of those under the Law, but he had already forestalled our manner of life. Observe, thus far, two persons, both of high rank, receiving the faith, the eunuch at Gaza and this man; and the pains taken on behalf of these men. But do not imagine that this was because of their high rank: God forbid! it was because of their piety. For that the Scripture mentions their dignified stations, is to show the greatness of their piety; since it is more wonderful when a person being in a position of wealth and power is such as these were. What makes the praise of the former is, his undertaking so long a journey, and this when there was no season to require it, and his reading on his road, and while riding in his chariot, and his beseeching Philip, and numberless other points: and the great praise of the latter is, that he makes alms and prayers, and is a just man, holding such a command.

Acts 10:2 — Homily on Acts 22

"A devout man," he says, "and one that feared God with all his house": that you may not imagine that it is because of his high station that these things are done. When Paul was to be brought over, there is no angel, but the Lord Himself: and He does not send him to some great one, but to a very ordinary person: but here, on the contrary, He brings the chief Apostle to these Gentiles, not sends them to him: herein condescending to their weakness, and knowing how such persons need to be treated. As indeed on many occasions we find Christ Himself hasting to such, as being more infirm. Or it may be because Cornelius was not able himself to leave his home.

Acts 10:3 — Homily on Acts 22

"He saw in a vision evidently, about the ninth hour of the day, an angel of God coming in to him, and saying unto him, Cornelius." Why does he see the angel? This also was in order to the full assurance of Peter, or rather, not of him, but of the others, the weaker ones. "At the ninth hour," when he was released from his cares and was at quiet, when he was engaged in prayers and compunction.

Acts 10:4 — Homily on Matthew 77

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

Acts 10:4 — Homily on Acts 22

"And when he looked on him, he was afraid." Observe how what the angel speaks he does not speak immediately, but first rouses and elevates his mind. At the sight, there was fear, but a fear in moderation, just so far as served to fix his attention. Then also the words relieved him of his fear. The fear roused him: the praise mitigated what was unpleasant in the fear. "Thy prayers," saith he, "and thine alms are come up for a memorial before God."

Acts 10:4 — BAPTISMAL INSTRUCTIONS 7.28-29

Did you see what assurance came from prayers and almsgiving to this man, whose whole life was spent in the cloak and belt of the soldier? Let them hear this who have enlisted in the army and let them learn that military service presents no hindrance to virtue for the one who is willing to be sober. Let them learn that one can take great care of virtue, even though he wears the soldier's cloak and belt, even though he has a wife, the care of children, the management of a household, and even though he has undertaken a public duty. Look at this admirable man, who wore the soldier's cloak and belt, who commanded troops, for he was a centurion! Of what care did heaven deem him worthy because of his good will, his sobriety and his vigilance?And that you may know clearly that grace wings its way down to us from on high only after we have first done our fair share, hear the story itself. After Cornelius had taken the first step by his frequent and generous almsgiving, he was devoting himself earnestly to prayer. About the ninth hour, the Scripture says, an angel stood beside him as he prayed and said, "Cornelius, your prayers and your alms have gone up and been remembered in the sight of God." Let us not simply pass these words by, but let us carefully consider the virtue of the man. Then let us learn how loving and kind the Master is and how he overlooks no one. But where he sees a soul that is sober, there he lavishes his grace upon him. Here is a soldier who has had benefit of no instruction, who was tangled up in the affairs of this life, who has each day a thousand things to distract and bother him. Yet he did not waste his life in banquets and drinking and gluttony but spent his time in prayer and almsgiving. He showed such eagerness on his own initiative, he attended so constantly to prayer, he was so generous in his almsgiving, that he showed himself deserving of such a vision.

Acts 10:5 — Homily on Acts 22

"And now send men to Joppa, and call for one Simon, whose surname is Peter." Lest they should come to a different person, he designates the man not only by his surname, but by the place.

Acts 10:6 — Homily on Acts 22

"And the same," saith he, "is lodging with one Simon a tanner, who hath his house by the seaside." Do you mark how the Apostles, for love of solitude and quiet, affected the retired quarters of the cities? "With one Simon a tanner": how then if it chanced that there was another? Behold, there is another token, his dwelling by the seaside. All three tokens could not possibly coincide elsewhere.

Acts 10:7-8 — Homily on Acts 22

"And when the Angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa." Do you see, that it is not without purpose that the writer says this? It shows that those also "who waited on him continually" were such as he. "And when he had declared the whole matter unto them": observe the unassuming character of the man: for he does not say, Call Peter to me: but, in order also to induce him to come, he declared the whole matter: this was so ordered by Providence; for he did not choose to use the authority of his rank to fetch Peter to him; therefore "he declared the matter;" such was the moderation of the man: and yet no great notion was to be formed of one lodging with a tanner.

Acts 10:9 — Homily on Acts 22

"And on the morrow, as they journeyed, and drew nigh to the city" - observe how the Spirit connects the times: no sooner than this, and no later, He causes this to take place - "Peter about the sixth hour went up upon the housetop to pray": that is, privately and quietly, as in an upper chamber.

Acts 10:10 — Homily on Acts 22

"And he became very hungry, and would have eaten; but while they made ready, there fell upon him a trance." What means this expression, ekstasis, "trance?" Rather, there was presented to him a kind of spiritual view (theoria): the soul, so to say, was caused to be out of the body.

Acts 10:11-12 — Homily on Acts 22

"And saw heaven opened, and, knit at the four corners, a certain vessel descending unto him, as it had been a great sheet, and let down to the earth: wherein were all manner of fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air." What is this? It is a symbol of the whole world. The man was uncircumcised: and - for he had nothing in common with the Jews - they would all accuse him as a transgressor: "thou wentest in to men uncircumcised, and didst eat with them."

Acts 10:13 — Homily on Acts 22

"And there came a voice to him, Rise, Peter; kill, and eat." "Rise, Peter," saith the Voice, "kill and eat." Probably he was on his knees when he saw the vision.

Acts 10:14 — Homily on Acts 22

"But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean." This was a thing altogether offensive to them: observe then what is providentially managed. He himself also says, "I have never eaten": not being himself afraid - far be the thought from us - but it is so contrived by the Spirit, in order that he may have it to say in answer to those accusing him, that he did object: for it was altogether necessary for them to observe the Law. He was in the act of being sent to the Gentiles: therefore that these also may not accuse him, see how many things are contrived by the Providence of God. For, that it may not seem to be a mere fancy, "this was done thrice. I said," saith he, "Not so, Lord, for I have never eaten aught common or unclean. And the voice came unto him, What God hath cleansed, that call not thou common." It seems indeed to be spoken to him, but the whole is meant for the Jews. For if the teacher is rebuked, much more these.

Acts 10:15 — Homily on Acts 22

"And the voice spake unto him again the second time, What God hath cleansed, that call not thou common." "What God hath cleansed," saith it, "call not thou common." Great daring! It seems indeed to be spoken to him, but the whole is meant for the Jews. For if the teacher is rebuked, much more these.

Acts 10:16 — Homily on Acts 22

"This was done thrice: and the vessel was received up again into heaven." For, that it may not seem to be a mere fancy, "this was done thrice." And yet it was the same Lord that had discoursed above in the Law concerning things clean and unclean. But in that sheet were also all the four-footed beasts of the earth: the clean with the unclean.

Acts 10:17 — CATENA ON THE ACTS OF THE APOSTLES 10.17

At the right time, the men come who resolve his confusion. When Christ allowed Joseph to be thrown into confusion, then too, he sent an archangel to him. Here Peter's soul, having been confused, calmly accepts the resolution … when they inquire whether he is staying there.

Acts 10:17 — Homily on Acts 22

And for all this, he knew not what it meant. "Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made enquiry for Simon's house, and stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there." But while Peter, it says, "doubted in himself," the men come at the right moment to solve his doubt: just as the Lord suffered Joseph first to be perturbed in mind, and then sends the Angel: for the soul with ease accepts the solution, when it has first been in perplexity.

Acts 10:18 — Homily on Acts 22

The men come at the right moment to solve his doubt: just as (the Lord) suffered Joseph first to be perturbed in mind, and then sends the Angel: for the soul with ease accepts the solution, when it has first been in perplexity. His perplexity neither lasts long (when it did occur), nor (did it occur) before this, but just at the moment when they "asked whether he were lodging there."

Acts 10:19-20 — Homily on Acts 22

"While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them." And this again is a plea for Peter in answer to the disciples, that he did doubt, and was instructed to doubt nothing. "For I," saith He, "have sent them." Great is the authority of the Spirit! What God doth, this the Spirit is said to do.

Acts 10:21 — Homily on Acts 22

"Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come?" He saw a soldier, saw a man: it was not that he was afraid, on the contrary, having first confessed that he was the person whom they sought, then he asks for the cause of their coming; that it may not be supposed that the reason of his asking the cause, was, that he wished to hide himself: he asks it in order that if it be immediately urgent, he may also go forth with them, but if not, may receive them as guests.

Acts 10:22 — Homily on Acts 22

"And they said, Cornelius the centurion, a just man, and one that feareth God and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee." They speak his praises, so as to persuade him that an Angel has in fact appeared unto him.

Acts 10:23-24 — Homily on Acts 23

"He called them in, and lodged them." Good, that first he gives the men friendly treatment, after the fatigue of their journey, and makes them at home with him; "and on the morrow," sets out with them. And certain accompany him: this too as Providence ordered it, that they should be witnesses afterwards when Peter would need to justify himself. "And Cornelius was waiting for them, and had called together his kinsmen and near friends." This is the part of a friend, this the part of a devout man, that where such blessings are concerned, he takes care that his near friends shall be made partakers of all. Of course his "near" friends, those in whom he had ever full confidence; fearing, with such an interest at stake, to entrust the matter to others. In my opinion, it was by Cornelius himself that both friends and kinsmen had been brought to a better mind.

Acts 10:23 — Homily on Acts 22

"Then called he them in," that they may suffer no harm, "and lodged them": thenceforth he without scruple takes his meals with them. "And on the morrow Peter went away with them, and certain brethren from Caesarea accompanied him."

Acts 10:23 — Homily on Acts 23

"He called them in, and lodged them." Good, that first he gives the men friendly treatment, after the fatigue of their journey, and makes them at home with him; "and on the morrow," sets out with them. And certain accompany him: this too as Providence ordered it, that they should be witnesses afterwards when Peter would need to justify himself.

Acts 10:24 — Homily on Acts 22

"And the morrow after, they entered into Caesarea. And Cornelius was waiting for them, and had called together his kinsmen and near friends." It was right that his kinsmen and friends should be gathered to him. The man was a person of note, and it was in a city of note that he then was.

Acts 10:25-26 — Homily on Acts 23

"And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him." This, both to teach the others, and by way of giving thanks to God, and showing his own humility: thereby making it plain, that though he had been commanded, yet in himself he had great piety. What then did Peter? "But Peter took him up, saying, Stand up; I myself also am a man." Do you mark how, before all else the Apostles teach them this lesson, not to think great things of them? Mark how on every side it is shown how worthy he is! So the Eunuch there desired Philip to come up and sit in the chariot, although not knowing who he was, upon no other introduction than that given by the Prophet. But here Cornelius fell at his feet. "Stand up, I myself also am a man." Observe how free from adulation his speech is on all occasions, and how full of humility.

Acts 10:27-28 — Homily on Acts 23

"And as he talked with him, he went in, and found many that were come together. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean." Observe, he straightway speaks of the mercy of God, and points out to them that it is a great grace that God has shown them. Observe also how while he utters great things, at the same time he speaks modestly. For he does not say, We, being men who do not deign to keep company with any such, have come to you: but what says he? "Ye know" - God commanded this - "that it is against law to keep company with, or come unto, one of another nation." Then he goes on to say, "And to me God has shown" - this he says, that none may account the thanks due to him - "that I should call no man" - that it may not look like obsequiousness to him, "no human being," says he - "common or unclean." Do you mark Peter's freedom from all vainglory? But, that he is sent of God, this indeed he mentions; of the manner in which he was sent, he speaks not at present; when the need has arisen, seeing he had said, "Ye know that it is unlawful for a man that is a Jew to keep company with, or to come unto, one of another nation," he simply adds, "but to me God hath shown," etc. There is nothing of vainglory here. "All ye," he says, "know." He makes their knowledge stand surety for him.

Acts 10:28 — Homily on Acts 24

He knew this from the first, and plans his discourse beforehand with a view to it. Gentiles? What Gentiles henceforth? They were no longer Gentiles, the Truth being come. It is nothing wonderful, he says, if before the act of baptism they received the Spirit: in our own case this same happened. Peter shows that not as the rest either were they baptized, but in a much better way. This is the reason why the thing takes place in this manner, that they may have nothing to say, but even in this way may account them equal with themselves.

Acts 10:29 — Homily on Acts 23

"Wherefore also" - that they may not think the affair a breach of the law on his part, nor Cornelius suppose that because he was in a station of command therefore he had complied, but that they may ascribe all to God - "wherefore also I came without gainsaying as soon as I was sent for:" though not only to keep company, but even to come unto him was not permitted. "I ask therefore, for what intent ye have sent for me." Already Peter had heard the whole matter from the soldiers also, but he wishes them first to confess, and to make them amenable to the Faith.

Acts 10:30-31 — Homily on Acts 23

What then does Cornelius? He does not say, Why, did not the soldiers tell thee? but observe again, how humbly he speaks. For he says, "From the fourth day I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, and said, Cornelius, thy prayer is heard, and thine alms are come up for a memorial before God." "And at the ninth hour," he says, "I was praying." It seems to me, that this man had also fixed for himself set times of a life under stricter rule, and on certain days. For this is why he says, "From the fourth day." See how great a thing prayer is! When he advanced in piety, then the Angel appears to him. "From the fourth day:" i.e. of the week; not "four days ago." For, "on the morrow Peter went away with them, and on the morrow after they entered into Caesarea:" this is one day: and the day on which the persons sent came (to Joppa) one day: and on the third (the Angel) appeared: so that there are two days after that on which (Cornelius) had been praying. "And, behold, a man stood before me in bright clothing:" he does not say, an Angel, so unassuming is he: "and said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God."

Acts 10:33 — Homily on Acts 23

"Now therefore are we all here present before God, to hear all things that are commanded thee of God." See what faith, what piety! He knew that it was no word of man that Peter spake, when he said, "God hath shown me." Then says the man, "We are present to hear all things that are commanded thee of the Lord." But Cornelius says, "We are present before God to hear all things that are commanded thee of the Lord": not, Before man, but, "Before God." This is the way one ought to attend to God's servants. Do you see his awakened mind? Do you see how worthy he was of all these things?

Acts 10:34 — HOMILIES ON GENESIS 22.18

"God [you remember] is no respecter of person." Rather, if he finds even one person in such a multitude doing what pleases him, far from scorning him he regales him with his particular providence and shows the greater care for him the more closely he has chosen the way of virtue at a time when there are others who are bent on evil.

Acts 10:34 — Homily on Acts 23

"Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons." That is, be he uncircumcised or circumcised. This also Paul declaring, saith, "For there is no respect of persons with God." And Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons. This he said also by way of justifying himself with the Jews then present. For, being at the point to commit the Word to these Gentiles, he first puts this by way of apology. What then? Was He "a respecter of persons" beforetime? God forbid! For beforetime likewise it was just the same.

Acts 10:35 — Homily on 1 Corinthians 8

Wherefore saith Peter, "Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth Him, and worketh righteousness, is acceptable to Him:" that is, He calls and attracts him unto the truth. Seest thou not Paul, that he was more vehement than any one in warring and persecuting? yet because he led an irreproachable life, and did these things not through human passion, he was both received, and reached a mark beyond all.

Acts 10:35 — Homily on Acts 23

"But in every nation he that feareth Him, and worketh righteousness, is acceptable to him." What then? It may be asked, is the man yonder in Persia acceptable to Him? If he be worthy, in this regard he is acceptable, that it should be granted him to be brought unto faith. The Eunuch from Ethiopia He overlooked not. "What shall one say then of the religious men who have been overlooked?" It is not the case, that any such ever was overlooked. But what he says is to this effect, that God rejects no man. "In every nation, he that feareth God and worketh righteousness:" by righteousness he means, all virtue. Mark, how he subdues all elation of mind in him. "Every one," as he saith, "that feareth Him, and worketh righteousness, would be acceptable to Him." As when Paul saith, "For when the Gentiles which have not the Law, do by nature the things of the Law." "That feareth God and worketh righteousness:" he assumes both doctrine and manner of life: is "accepted with Him;" for, if He did not overlook the Magi, nor the Ethiopian, nor the thief, nor the harlot, much more them that work righteousness, and are willing, shall He in anywise not overlook. "What say you then to this, that there are likely persons, men of mild disposition, and yet they will not believe?" Lo, you have yourself named the cause: they will not. But besides the likely person he here speaks of is not this sort of man, but the man "that worketh righteousness:" that is, the man who in all points is virtuous and irreproachable, when he has the fear of God as he ought to have it. But whether a person be such, God only knows. See how this man was acceptable: see how, as soon as he heard, he was persuaded.

Acts 10:36 — Homily on Acts 23

"The word which He sent unto the children of Israel, preaching peace by Jesus Christ: He is Lord of all." This he says also for the sake of those present, of the Jews, that He may persuade them also: this is why he forces Cornelius to speak. "He," saith he, "is Lord of all." But observe at the very outset, "The word," says he, "which He sent unto the children of Israel;" he gives them the preëminence. Then Peter commences his teaching, and reserves for the Jews the privilege of their birth. "The word," he says, "which He sent unto the children of Israel, preaching peace," not bringing judgment. He is sent to the Jews also: yet for all this He did not spare them. "Preaching peace through Jesus Christ. He is Lord of all." First he discourses of His being Lord and in exceeding elevated terms, seeing he had to deal with a soul more than commonly elevated, and that took all in with ardor. Then he proves how He was Lord of all, from the things which He achieved throughout all Judea...

Acts 10:37-38 — Homily on Acts 23

Then he adduces these Gentiles themselves as witnesses: "ye know," says he, "the matter which came to pass throughout all Judea, beginning at Galilee - then he confirms it from this also - after the baptism which John preached" - "even Jesus of Nazareth, how God anointed Him with the Holy Ghost and with power." He does not mean, Ye know Jesus, for they did not know Him, but he speaks of the things done by Him. Then he proves how He was Lord of all, from the things which He achieved "throughout all Judea. For ye know," saith he, "the matter which came to pass throughout all Judea:" and, what is the wonderful part of it, "beginning at Galilee: after the baptism which John preached." First he speaks of His success, and then again he says concerning Him, "Jesus of Nazareth." Why, what a stumbling-block, this birthplace!

Acts 10:38 — Homily on Acts 23

"How God anointed Him with the Holy Ghost and with power." Then again the proof - how does that appear? - from the good that He did. "Who went about doing good, and healing all that were oppressed of the devil:" and the greatness of the power shown when He overcomes the devil; and the cause, "Because God was with Him." Therefore also the Jews spake thus: "We know that Thou art a teacher come from God: for none can do these miracles except God be with him." "Who went about doing good, and healing all that were oppressed of the devil." By this he shows that many cases of lost senses or paralyzed limbs are the devil's work, and a wrench given to the body by him: as also Christ said. "For God was with Him." Again, lowly terms.

Acts 10:39 — Homily on Acts 23

"And we are witnesses of all things which He did, both in the country of the Jews, and in Jerusalem": both "we," saith he, and ye. Then the Passion, and the reason why they do not believe: "Whom also they slew, and hanged on a tree." Then, when he has shown that He was sent from God, he next speaks of this, that He was slain: that thou mayest not imagine aught absurd. Seest thou how far they are from hiding the Cross out of view, nay, that together with the other circumstances they put also the manner? "Whom also," it says, "they slew by hanging on a tree."

Acts 10:40-41 — Homily on Acts 23

"Him God raised up the third day, and showed Him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with Him after He rose from the dead." This is a proof of the Resurrection. "And gave Him," it is added, "to be made manifest not to all the people, but to witnesses before ordained of God, even unto us:" and yet it was Christ Himself that elected them; but this also he refers to God. "To the before-ordained," he says, "even to us, who did eat and drink with Him after that He was risen from the dead." See whence he fetches his assurance of the resurrection. What is the reason that being risen he did no sign, but only ate and drank? Because the Resurrection itself was a great sign, and of this nothing was so much a sign as the eating and drinking.

Acts 10:42 — Homily on Acts 23

"And he commanded us to preach unto the people, and to testify that it is He which was ordained of God to be the Judge of quick and dead." This is great. Then he adduces the testimony from the Prophets. "To testify," saith he - in a manner calculated to alarm - that they may not have it in their power to fall back upon the excuse of ignorance: and he does not say, "that He is the Son of God," but, what would most alarm them, "that it is He which is ordained of God, to be the Judge of quick and dead." "To him give all the Prophets witness," etc. When by the terror he has agitated them, then he brings in the pardon, not spoken from himself but from the Prophets. And what is terrifying is from him, what is mild from the Prophets.

Acts 10:43 — Homily on Acts 23

"To Him give all the prophets witness, that through His name, whosoever believeth in Him shall receive remission of sins." This is a proof of that which was about to be: this is the reason why he here cites the Prophets. "To him give all the Prophets witness," etc. When by the terror he has agitated them, then he brings in the pardon, not spoken from himself but from the Prophets. And what is terrifying is from him, what is mild from the Prophets.

Acts 10:44-46 — Homily on Acts 24

Observe God's providential management. He does not suffer the speech to be finished, nor the baptism to take place upon a command of Peter, but, when He has made it evident how admirable their state of mind is, and a beginning is made of the work of teaching, and they have believed that assuredly baptism is the remission of sins, then forthwith comes the Spirit upon them. Now this is done by God's so disposing it as to provide for Peter a mighty ground of justification. And it is not simply that the Spirit came upon them, but, "they spake with tongues:" which was the thing that astonished those who had come together.

Acts 10:44 — Homily on Acts 24

He does not say that Peter was astonished, but, "They of the circumcision:" since he knew what was in preparation. And yet they ought to have marvelled at this, how they themselves had believed. When they heard that they had believed, they were not astonished, but when God gave them the Spirit.

Acts 10:47 — Homily on Acts 24

Peter seizes his advantage, and see the plea he makes of it. "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" Mark the issue to which he brings it; how he has been travailing to bring this forth. So entirely was he of this mind! "Can any one," he asks, "forbid water?" It is the language, we may almost say, of one triumphantly pressing his advantage against such as would forbid, such as should say that this ought not to be. The whole thing, he says, is complete, the most essential part of the business, the baptism with which we were baptized.

Acts 10:47 — Homily on John 25

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

Acts 10:48 — Homily on Acts 24

"And he commanded them to be baptized in the name of Jesus Christ." After he has cleared himself, then, and not before, he commands them to be baptized: teaching them by the facts themselves. Such was the dislike the Jews had to it! Therefore it is that he first clears himself, although the very facts cry aloud, and then gives the command. "Then prayed they him" - well might they do so - "to tarry certain days:" and with a good courage thenceforth he does tarry.

Acts 11:1-3 — Homily on Acts 24

"And the Apostles and brethren that were in Judea heard that the Gentiles had also received the word of God. And when Peter was come up to Jerusalem, they that were of the circumcision contended with him, saying, Thou wentest in to men uncircumcised, and didst eat with them." After such great things, "they of the circumcision contended:" not the Apostles; God forbid. It means, they took no small offence. And see what they allege. They do not say, Why didst thou preach? but, Why didst thou eat with them? But Peter, not stopping to notice this frigid objection - for frigid indeed it is - takes his stand on that great argument, If they had the Spirit Itself given them, how could one refuse to give them the baptism?

Acts 11:2-3 — Homily on Acts 24

Do you remark how they were not kindly disposed towards him? Saying, "Thou wentest in to men uncircumcised, and didst eat with them." Do you note what zeal they had for the Law? Not Peter's authority abashed them, not the signs which had taken place, not the success achieved, what a thing it was, the Gentiles having "received the word:" but they contended about those petty things. For if none of those signs had taken place, was not the success itself enough?

Acts 11:4 — Homily on Acts 24

But not so does Peter frame his defence: for he was wise, or rather it was not his wisdom, but the Spirit that spake the words. And by the matter of his defence, he shows that in no one point was he the author, but in every point God, and upon Him he casts the whole. "The trance," he says - "it was He that caused me to fall into it, for 'I was in Joppa,' etc.: the vessel - it was He that showed it; I objected: again, He spake, and even then I did not hear: the Spirit commanded me to go, and even then though I went, I did not run: I told that God had sent me, and after these things, even then I did not baptize, but again God did the whole. God baptized them, not I."

Acts 11:4-10 — Homily on Acts 24

Observe his freedom from all elation and vainglory. For it says, "But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, I was in the city of Joppa, praying:" he does not say why, nor on what occasion: "and in a trance I saw a vision, a certain vessel descend, as it had been a great sheet, let down from heaven by four corners; and it came even to me: upon the which when I had fastened mine eyes, I considered, and saw fourfooted beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And I heard a voice saying unto me, Arise, Peter; slay and eat." As much as to say, This of itself was enough to have persuaded me - my having seen the linen sheet: but moreover a Voice was added. "But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth." Do you mark? "I did my part," says he: "I said, that I have never eaten aught common or unclean:" with reference to this that they said, "Thou wentest in, and didst eat with them." But this he does not say to Cornelius: for there was no need to mention it to him. "But the voice answered me again from heaven, What God hath cleansed, that call not thou common. And this was done three times: and all were drawn up again into heaven."

Acts 11:4 — CATENA ON THE ACTS OF THE APOSTLES 11.4

The words were not those of the prudent Peter but of the Spirit. And in his defense he showed God as the absolute author and himself as the author of nothing. He said what he did in his ecstasy, "I was in the city of Joppa, and he showed the vessel, as I have said before; and again he said and I did not hear. The Spirit ordered me to leave, and so, after leaving, I did not run. I said that God had sent me, and so I did not baptize after these things, but again God did everything. God himself baptized, not I."

Acts 11:8 — Homily on Acts 24

"But I said, Not so, Lord: for nothing common or unclean hath at any time entered into my mouth." Do you mark? "I did my part," says he: "I said, that I have never eaten aught common or unclean:" with reference to this that they said, "Thou wentest in, and didst eat with them." But this he does not say to Cornelius: for there was no need to mention it to him.

Acts 11:11-12 — Homily on Acts 24

"And, behold - this too was part of his defence - three men stood at the house in which I was, sent to me from Caesarea. And the Spirit bade me go with them, nothing doubting." Do you mark that it is to the Spirit the enacting of laws belongs! "And these also accompanied me" - nothing can be more lowly, when he alleges the brethren for witnesses! - "these six men, and we entered into the man's house."

Acts 11:12 — Homily on Acts 24

"And the Spirit bade me go with them, nothing doubting." Do you mark that it is to the Spirit the enacting of laws belongs!

Acts 11:13-14 — Homily on Acts 24

"And he showed us how he had seen an angel in his house, which stood and said unto him, Send men to Joppa, and call for Simon, whose surname is Peter; who shall tell thee words, whereby thou and all thy house shall be saved." And he does not mention the words spoken by the Angel to Cornelius, "Thy prayers and thine alms are come up for a memorial before God," that he may not disgust them; but what says he? "He shall tell thee words, whereby thou and all thy house shall be saved:" with good reason this is added. Also he says nothing of the man's fitness. "The Spirit," he might say, "having sent me, God having commanded, on the one part having summoned me through the Angel, on the other urging me on, and solving my doubt about the things, what was I to do?" He says none of these things, however: but makes his strong point of what happened last, which even in itself was an incontrovertible argument.

Acts 11:15 — Homily on Acts 24

"And as I began to speak," etc. Then why did not this happen alone? Of superabundance this is wrought by God, that it might be shown that the beginning too was not from the Apostle. But had he set out of his own motion, without any of these things having taken place, they would have been very much hurt: so that from the beginning he disposes their minds in his favor.

Acts 11:16 — Homily on Acts 24

Saying to them, "Who have received the Holy Ghost even as we." And not content with this, he reminds them also of the words of the Lord: "Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost." He means, that no new thing has happened, but just what the Lord foretold.

Acts 11:17 — Homily on Acts 24

"Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?" He shows that he had himself done nothing: for the very thing which we have obtained, he says, that same did those men receive. That he may more effectually stop their mouths, therefore he says, "The like gift." Do you perceive how he does not allow them to have less: when they believed, says he, the same gift did God give unto them, as He did to us who believed on the Lord, and Himself cleanses them. And he does not say, To you, but to us. Why do you feel aggrieved, when we call them partakers with us?

Acts 11:18 — Homily on Acts 24

"When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life." Do you mark that it all came of Peter's discourse, by his admirably skilful way of relating the facts? They glorified God that He had given repentance to themselves also: they were humbled by these words. Hence was the door of faith opened thenceforth to the Gentiles.

Acts 11:19 — Homily on Acts 25

The persecution turned out to be no slight benefit as "to them that love God all things work together for good." If they had made it their express study how best to establish the Church, they would have done no other thing than this - they dispersed the teachers. Mark in what quarters the preaching was extended. "They travelled," it says, "as far as Phenice and Cyprus and Antioch; to none however did they preach the word but to Jews only." Dost thou mark with what wise purposes of Providence so much was done in the case of Cornelius? This serves both to justify Christ, and to impeach the Jews. When Stephen was slain, when Paul was twice in danger, when the Apostles were scourged, then the Gentiles received the word, then the Samaritans. Which Paul also declares: "To you it was necessary that the Word of God should first be spoken; but since ye thrust it from you, and judge yourselves unworthy, lo, we turn unto the Gentiles." Accordingly they went about, preaching to Gentiles also.

Acts 11:20 — Homily on Acts 25

"But some of them were men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks, preaching the Lord Jesus:" for it is likely both that they could now speak Greek, and that there were such men in Antioch.

Acts 11:21 — Homily on Acts 25

"And the hand of the Lord," it says, "was with them," that is, they wrought miracles; "and a great number believed, and turned unto the Lord." Do you mark why now also there was need of miracles, namely, that they might believe?

Acts 11:22 — Homily on Acts 25

"Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch." What may be the reason that, when such a city received the word, they did not come themselves? Because of the Jews. But they send Barnabas. However, it is no small part of the providential management even so that Paul comes to be there. It is both natural, and it is wisely ordered, that they are averse to him, and so that Voice of the Gospel, that Trumpet of heaven, is not shut up in Jerusalem.

Acts 11:23-24 — Homily on Acts 25

But observe this holy man - Barnabas, I mean - how he looked not to his own interests, but hasted to Tarsus. "Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart, they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord." He was a very kind man, and single-hearted, and considerate.

Acts 11:25 — Homily on Acts 25

"Then departed Barnabas to Tarsus, for to seek Saul." He came to the athletic wrestler, the general fit to lead armies, the champion of single combat, the lion - I am at a loss for words, say what I will - the hunting-dog, killer of lions, bull of strength, lamp of brightness, mouth sufficing for a world.

Acts 11:26 — Homily on Acts 25

"And when he had found him, he brought him to Antioch." Verily this is the reason why it was there they were appointed to be called Christians, because Paul there spent so long time! "And it came to pass, that a whole year they assembled themselves with the Church, and taught much people. And the disciples were first called Christians at Antioch." No small matter of praise to that city! This is enough to make it a match for all, that for so long a time it had the benefit of that mouth, it first, and before all others: wherefore also it was there in the first place that men were accounted worthy of that name.

Acts 11:27 — Homily on Acts 25

"And in these days came prophets from Jerusalem unto Antioch." It was need that the fruit of alms should also be planted there. And see how of necessity none of the men of note becomes their teacher. They got for their teachers, men of Cyprus, and Cyrene, and Paul - though he indeed surpassed the Apostles themselves - since Paul also had for teachers Ananias and Barnabas.

Acts 11:28 — Homily on Acts 25

"And there stood up one of them named Agabus, and signified by the spirit that there would be great dearth throughout the world, which also came to pass in the days of Claudius Caesar." "By the Spirit," it says: for, that they may not imagine that this was the reason why the famine came, namely, because Christianity was come in, because the demons were departed, the Holy Ghost foretells it: this, however, was nothing wonderful, for in fact Christ predicted it. Not this was the reason, else this must have been the case from the beginning: but it was because of the evils done to the Apostles - and God had borne long with them; but, when they pressed upon them, a great famine ensues, betokening to the Jews the coming woes.

Acts 11:29 — Homily on Acts 25

"Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea." Mark how the famine becomes to them the means of salvation, an occasion of alms-giving, a harbinger of many blessings. And so it might have been to you, one may say, if you were so minded, but ye would not.

Acts 11:30 — Homily on Acts 25

"Which also they did, and sent it to the elders by the hands of Barnabas and Saul." Do you mark them, that no sooner do they believe than they bring forth fruit, not only for their own but for those afar off? And Barnabas is sent and Saul, to minister the same. Of this occasion he says to the Galatians, "And James, Cephas, and John gave to me and Barnabas the right hands of fellowship, only that we should remember the poor."

Acts 12:1-2 — Homily on Acts 26

"At that time," of course meaning the time immediately following: for this is the custom of Scripture. And he well says that Herod "the king" (did this): this was not he of Christ's time. Lo, a different sort of trial - and mark what I said in the beginning, how things are blended, how rest and trouble alternate in the whole texture of the history - not now the Jews, nor the Sanhedrim, but the king. Greater the power, the warfare more severe, the more it was done to obtain favor with the Jews. And he slew James the brother of John with the sword: taking him at random and without selection. But, should any raise a question, why God permitted this, we shall say, that it was for the sake of these Jews themselves: thereby, first, convincing them, that even when slain the Apostles prevail, just as it was in the case of Stephen: secondly, giving them opportunity, after satiating their rage, to recover from their madness; thirdly, showing them that it was by His permission this was done.

Acts 12:3 — Homily on Acts 26

And when he saw that it pleased the Jews. O excessive wickedness! On whose behalf was it, that he gratified them by doing murders thus without plan or reason? "And it was the day of unleavened bread." Again, the idle preciseness of the Jews: to kill indeed they forbade not, but at such a time they did such things!

Acts 12:4 — Homily on Acts 26

Whom having arrested, he put in ward, having delivered him to four quaternions of soldiers. This was done both of rage, and of fear. He slew James the brother of John with the sword. Do you mark their courage? For, that none may say that without danger or fear of danger they brave death, as being sure of God's delivering them, therefore he permits some to be put to death, and chief men too, Stephen and James, thereby convincing their slayers themselves, that not even these things make them fall away, and hinder them.

Acts 12:5 — Homily on Acts 26

Peter therefore was kept in prison: but prayer was made without ceasing of the Church unto God for him. For the contest was now for life and death: both the slaying of the one made them fearful, and the casting of the other into prison.

Acts 12:6 — CATENA ON THE ACTS OF THE APOSTLES 12.6-7

See how Peter slept and was not in anguish or fear. In the very night when he was about to be brought before the court he slept, leaving everything to God. Indeed the multitude becomes powerful when virtue is present. And it had such a power that even though the doors were closed, chains bound the apostle and the jailers slept at both his sides, virtue delivered him and saved him from all those difficulties. So if virtue is present the multitude has great strength, but if vice is present it makes no benefit.

Acts 12:6-7 — Homily on Acts 26

And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. In that night He delivered him. "And a light shined in the prison," that he might not deem it fancy: and none saw the light, but he only. For if, notwithstanding this was done, he thought it a fancy, because of its unexpectedness; if this had not been, much more would he have thought this: so prepared was he for death. For his having waited there many days and not being saved caused this. Why then, say you, did He not suffer him to fall into the hands of Herod, and then deliver him? Because that would have brought people into astonishment, whereas this was credible: and they would not even have been thought human beings.

Acts 12:6 — Homily on Acts 26

And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers. See Peter sleeping, and not in distress or fear! That same night, after which he was to be brought forth, he slept, having cast all upon God. "Between two soldiers, bound with two chains." Mark, how strict the ward!

Acts 12:8 — Homily on Acts 26

And the angel said to him, Gird thyself, and bind on thy sandals. Here again it shows, that it was not done of craft: for one that is in haste and wishes to break out of prison, is not so particular as to take his sandals, and gird himself. And he did so. And he said unto him, Put on thy cloak, and follow me.

Acts 12:9 — Homily on Acts 26

And he went out, and followed him; and wist not that it was true which was done by the Angel; but thought he saw a vision. The Lord would have the pleasure come to him all at once, and that he should first be at liberty, and then be sensible of what had happened. The circumstance also of the chains having fallen off from his hands, is a strong argument of his not having fled.

Acts 12:10 — Homily on Acts 26

When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of its own accord. Behold, a second miracle. And they went out, and passed on through one street; and forthwith the angel departed from him. When the angel departed, then Peter understood.

Acts 12:11 — Homily on Acts 26

And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent His Angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. When the angel departed, then Peter understood: "Now I perceive," says he, not then. But why is this so, and why is Peter not sensible of the things taking place, although he had already experienced a like deliverance when all were released? The Lord would have the pleasure come to him all at once, and that he should first be at liberty, and then be sensible of what had happened. The circumstance also of the chains having fallen off from his hands, is a strong argument of his not having fled.

Acts 12:12 — Homily on Acts 26

And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. Observe how Peter does not immediately withdraw, but first brings the good tidings to his friends.

Acts 12:13-14 — Homily on Acts 26

And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter's voice, she opened not the gate for gladness. Mark even the servant-girls, how full of piety they are. But ran in, just as we are wont to do, she was eager to be herself the bringer of the good tidings, for good news it was indeed.

Acts 12:15 — Homily on Acts 26

And they said unto her, Thou art mad. But she constantly affirmed that it was even so. And they said, It is his angel. This is a truth, that each man has an Angel. It was from the time of night that they surmised this.

Acts 12:16-17 — Homily on Acts 26

But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go show these things unto James, and to the brethren. And he departed, and went into another place.

Acts 12:18-19 — Homily on Acts 27

Some persons, it is likely, are at a loss how to explain it, that God should quietly look on while His champions are put to death, and now again the soldiers on account of Peter: and yet it was possible for Him after delivering Peter to rescue them also. But it was not yet the time of judgment, so as to render to each according to his deserts. And besides, it was not Peter that put them into his hands. For the thing that most annoyed him was the being mocked; just as in the case of his grandfather when he was deceived by the wise men, that was what made him feel cut to the heart - the being eluded and made ridiculous. "And having put them to the question," it says, "he ordered them to be led away to execution." And yet he had heard from them - for he had put them to the question - both that the chains had been left, and that he had taken his sandals, and that until that night he was with them.

Acts 12:20-21 — Homily on Acts 27

Why does he mention this history? Say, what has it to do with the Gospel, that Herod is incensed with the Tyrians and Sidonians? It is not a small matter, even this, how immediately justice seized him; although not because of Peter, but because of his arrogant speaking. "And he went down from Judea to Caesarea, and there abode. And Herod was highly displeased with them of Tyre and Sidon." He is now going to mention a matter of history: this is the reason why he adds the names, that it may be shown how he keeps to the truth in all things. "And," it says, "having made Blastus the king's chamberlain their friend, they desired peace; because their country was nourished by the king's country." For probably there was a famine. I suppose it was also to bring those men of Tyre and Sidon to apologize, that he withdrew from Jerusalem: for with those he was incensed, while paying such court to these. See how vainglorious the man is: meaning to confer the boon upon them, he makes an harangue. But Josephus says, that he was also arrayed in a splendid robe made of silver.

Acts 12:22-23 — Homily on Acts 27

And yet, it may be said, if those shouted, what is that to him? Because he accepted the acclamation, because he accounted himself to be worthy of the adoration. Through him those most receive a lesson, who so thoughtlessly flattered him. Observe again, while both parties deserve punishment, this man is punished. For this is not the time of judgment, but He punishes him that had most to answer for, leaving the others to profit by this man's fate. Observe both what flatterers those were, and what a high spirit was shown by the Apostles: the man whom the whole nation so courted, the same they held in contempt.

Acts 12:24 — Homily on Acts 27

"And the word of God," it says, "grew," i.e. in consequence of this, "and multiplied." Do you mark God's providential management? A great refreshing granted to them, and the numberless benefits accruing from the vengeance inflicted upon him.

Acts 12:25 — Homily on Acts 27

"And the word of God," it says, "grew," i.e. in consequence of this, "and multiplied." Do you mark God's providential management? "But Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark."

Acts 13:1 — Homily on Acts 27

"Now there were in the Church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul." He still mentions Barnabas first: for Paul was not yet famous, he had not yet wrought any sign.

Acts 13:2 — Homily on Acts 27

"As they ministered to the Lord, and fasted, the Holy Ghost said, Separate Me Barnabas and Saul for the work whereunto I have called them." What means, "Ministering?" Preaching. "Separate for Me," it says, "Barnabas and Saul." What means, "Separate for Me?" For the work, for the Apostleship. See again by what persons he is ordained. By Lucius the Cyrenean and Manaen, or rather, by the Spirit. The less the persons, the more palpable the grace. He is ordained henceforth to Apostleship, so as to preach with authority.

Acts 13:3 — Homily on Acts 27

"And when they had fasted and prayed, and laid their hands on them, they sent them away." Seest thou what a great thing fasting is? A great, yes a great good is fasting: it is circumscribed by no limits. When need was to ordain, then they fast: and to them while fasting, the Spirit spake.

Acts 13:4-5 — Homily on Acts 28

As soon as they were ordained they went forth, and hasted to Cyprus, that being a place where was no ill-design hatching against them, and where moreover the Word had been sown already. In Antioch there were (teachers) enough, and Phoenice too was near to Palestine; but Cyprus not so. However, you are not to make a question of the why and wherefore, when it is the Spirit that directs their movements: for they were not only ordained by the Spirit, but sent forth by Him likewise. "And when they were come to Salamis, they preached the word of God in the synagogues of the Jews." Do you mark how they make a point of preaching the word to them first?

Acts 13:4 — Homily on Acts 27

"So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus." It shows that the Spirit did all.

Acts 13:5 — Homily on Acts 28

"And when they were come to Salamis," the metropolis of Cyprus, "they preached the word of God." They had spent a year in Antioch: it behooved that they should go hither also (to Cyprus) and not sit permanently where they were (the converts in Cyprus): needed greater teachers. See too how they remain no time in Seleucia, knowing that (the people there) might have reaped much benefit from the neighboring city (of Antioch): but they hasten on to the more pressing duties. When they came to the metropolis of the island, they were earnest to disabuse the proconsul.

Acts 13:6-8 — Homily on Acts 28

"And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith." Again a Jew sorcerer, as was Simon. And observe this man, how, while they preached to the others, he did not take it much amiss, but only when they approached the proconsul. And then in respect of the proconsul the wonder is, that although prepossessed by the man's sorcery, he was nevertheless willing to hear the Apostles. So it was with the Samaritans: and from the competition the victory appears, the sorcery being worsted. Everywhere, vainglory and love of power are a (fruitful) source of evils!

Acts 13:7 — Homily on Acts 28

But that it is no flattery that (the writer) says, "he was with the proconsul, a prudent man," you may learn from the facts; for he needed not many discourses, and himself wished to hear them.

Acts 13:9 — Homily on Acts 28

"But Saul, who is also Paul,"-here his name is changed at the same time that he is ordained, as it was in Peter's case.

Acts 13:10 — Homily on Acts 28

"Filled with the Holy Ghost, looked upon him, and said, O full of all guile and all villany, thou child of the devil:" and observe, this is not abuse, but accusation: for so ought forward, impudent people to be rebuked "thou enemy of all righteousness;" here he lays bare what was in the thoughts of the man, while under pretext of saving he was ruining the proconsul: "wilt thou not cease," he says, "to pervert the ways of the Lord?" (He says it) both confidently, It is not with us thou art warring, nor art thou fighting (with us), but "the ways of the Lord" thou art perverting, and with praise (of these, he adds) "the right" ways.

Acts 13:11 — Homily on Acts 28

"And now, behold, the hand of the Lord is upon thee, and thou shalt be blind." It was the sign by which he was himself converted, and by this he would fain convert this man. As also that expression, "for a season," puts it not as an act of punishing, but as meant for his conversion: had it been for punishment, he would have made him lastingly blind, but now it is not so, but "for a season" (and this), that he may gain the proconsul. For, as he was prepossessed by the sorcery, it was well to teach him a lesson by this infliction (and the sorcerer also), in the same way as the magicians (in Egypt) were taught by the boils. "And immediately there fell on him a mist and a darkness: and he went about seeking some to lead him by the hand."

Acts 13:12 — Homily on Acts 28

"Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord." But observe, how they do not linger there, as (they might have been tempted to do) now that the proconsul was a believer, nor are enervated by being courted and honored, but immediately keep on with their work, and set out for the country on the opposite coast.

Acts 13:13 — Homily on Acts 28

"Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia; and John departing from them returned to Jerusalem." And here again they entered the synagogues, in the character of Jews, that they might not be treated as enemies, and be driven away: and in this way they carried the whole matter successfully.

Acts 13:14 — Homily on Acts 28

"But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down." And here again they entered the synagogues, in the character of Jews, that they might not be treated as enemies, and be driven away: and in this way they carried the whole matter successfully.

Acts 13:15 — Homily on Acts 28

"And after the reading of the Law and the Prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on." From this point, we learn the history of Paul's doings, as in what was said above we have learned not a little about Peter.

Acts 13:16-17 — Homily on Acts 29

Behold Barnabas giving place to Paul - how should it be otherwise? - to him whom he brought from Tarsus; just as we find John on all occasions giving way to Peter: and yet Barnabas was more looked up to than Paul: true, but they had an eye only to the common advantage. "Then Paul stood up," it says - this was a custom of the Jews - "and beckoned with his hand." And see how he prepares the way beforehand for his discourse: having first praised them, and showed his great regard for them in the words, "ye that fear God," he so begins his discourse. And he says not, Ye proselytes, since it was a term of disadvantage. "The God of this people chose our fathers: and the people" - See, he calls God Himself their God peculiarly, Who is the common God of men; and shows how great from the first were His benefits, just as Stephen does. This they do to teach them, that now also God has acted after the same custom, in sending His own Son; as Christ Himself does in the parable of the vineyard - "And the people," he says, "He exalted when it sojourned in the land of Egypt" - and yet the contrary was the case: true, but they increased in numbers; moreover, the miracles were wrought on their account: "and with an high arm brought He them out of it." Of these things (the wonders) which were done in Egypt, the prophets are continually making mention.

Acts 13:18 — Homily on Acts 29

Of these things, the wonders which were done in Egypt, the prophets are continually making mention. And observe, how he passes over the times of their calamities, and nowhere brings forward their faults, but only God's kindness, leaving those for themselves to think over. "And about the time of forty years suffered He their manners in the wilderness."

Acts 13:19-20 — Homily on Acts 29

Then the settlement. "And when he had destroyed seven nations in the land of Canaan, He divided their land to them by lot." And the time was long; four hundred and fifty years. "And after that He gave unto them judges about the space of four hundred and fifty years, until Samuel the prophet." Here he shows that God varied His dispensations towards them at divers times.

Acts 13:21 — Homily on Acts 29

"And afterward they desired a king:" and still not a word of their ingratitude, but throughout he speaks of the kindness of God. "And God gave unto them Saul the son of Cis, a man of the tribe of Benjamin, by the space of forty years." And observe, he nowhere mentions right deeds of theirs, but only benefits on God's part: "He chose: Exalted: Suffered their manners:" these are no matters of praise to them: "They asked, He gave."

Acts 13:22-23 — Homily on Acts 29

"And when he had removed him, He raised up unto them David to be their king: to whom also He gave testimony, and said, I have found David the son of Jesse, a man after Mine own heart, which shall fulfil all My will. Of this man's seed hath God according to His promise raised unto Israel a Saviour, Jesus." This was no small thing that Christ should be from David. Observe how he twines the thread of his discourse alternately from things present, from the prophets. Thus, "from this man's seed according to the promise" - the name of David was dear to them; well then, is it not a thing to be desired that a son of his, he says, should be their king? - then he adduces John: then again the prophets, where he says, "By condemning they fulfilled," and again, "All that was written:" then the Apostles as witnesses of the Resurrection: then David bearing witness. For neither the Old Testament proofs seemed so cogent when taken by themselves as they are in this way, nor yet the latter testimonies apart from the former: wherefore he makes them mutually confirm each other. The Promise then, he says, the fathers received; ye, the reality. And observe, he nowhere mentions right deeds of theirs, but only benefits on God's part: "He chose: Exalted: Suffered their manners:" these are no matters of praise to them: "They asked, He gave." But David he does praise, and him only, because from him the Christ was to come. "I have found David, the son of Jesse, a man after Mine own heart, which shall fulfil all My will." Observe also; it is with praise that he says of him, "David after that he had served the will of God:" just as Peter - seeing it was then the beginning of the Gospel - making mention of him, said, "Let it be permitted me to speak freely of the patriarch David." Also, he does not say, Died, but, "was added to his fathers."

Acts 13:24-25 — Homily on Acts 29

Then John bears witness to this: "When John had first preached before His coming the baptism of repentance to all the people of Israel. And as John fulfilled his course, he said, Whom think ye that I am? I am not He. But, behold, there cometh one after me, whose shoes of His feet I am not worthy to loose." And John too not merely bears witness to the fact, but does it in such sort that when men were bringing the glory to him, he declines it: for it is one thing not to affect an honor which nobody thinks of offering; and another, to reject it when all men are ready to give it, and not only to reject it, but to do so with such humility. Then he adduces John: then again the prophets, where he says, "By condemning they fulfilled," and again, "All that was written:" then the Apostles as witnesses of the Resurrection: then David bearing witness. For neither the Old Testament proofs seemed so cogent when taken by themselves as they are in this way, nor yet the latter testimonies apart from the former: wherefore he makes them mutually confirm each other. "Of this man's seed," etc. "When John," he says, "had first preached before His entry" - by entry he means the Incarnation - "the baptism of repentance to all the people of Israel." Thus also John, writing his Gospel, continually has recourse to him: for his name was much thought of in all parts of the world. And observe, he does not say it "Of this man's seed," etc. from himself, but brings John's testimony.

Acts 13:26-28 — Homily on Acts 29

"Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew Him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning Him. And though they found no cause of death in Him, yet desired they Pilate that He should be slain." On all occasions we find them making a great point of showing this, that the blessing is peculiarly theirs, that they may not flee from Christ, as thinking they had nothing to do with Him, because they had crucified Him. "Because they knew Him not," he says: so that the sin was one of ignorance. See how he gently makes an apology even on behalf of those crucifiers. And not only this: but he adds also, that thus it must needs be. And how so? "By condemning Him, they fulfilled the voices of the prophets." "Men and brethren," etc. For since they were possessed by fear, as having slain Him, and conscience made them aliens, the Apostles discourse not with them as unto Christicides, neither as putting into their hands a good which was not theirs, but one peculiarly their own. "For they that dwell at Jerusalem, and their rulers:" as much as to say, not ye, but they: and again, apologizing even for those, "Because they knew Him not, and the voices of the Prophets which are read every sabbath day, in condemning Him, they fulfilled them." A great charge it is against them that they continually hearing heeded not. But no marvel: for what was said above concerning Egypt and the wilderness, was enough to show their ingratitude. "Men and brethren, children of the stock of Abraham" - he also calls them after their father - "unto you was the word of this salvation sent." Here the expression, "Unto you," does not mean, Unto you Jews, but it gives them a right to sever themselves from those who dared that murder. And what he adds, shows this plainly. "For," he says, "they that dwell at Jerusalem, because they know Him not." And how, you will say, could they be ignorant, with John to tell them? What marvel, seeing they were so, with the prophets continually crying aloud to them? Then follows another charge: "And having found no cause of death in Him:" in which ignorance had nothing to do. For let us put the case, that they did not hold Him to be the Christ: why did they also kill Him? And "they desired of Pilate, he says, that He should be slain."

Acts 13:29 — Homily on Acts 29

"And when they had fulfilled all that was written of Him, they took Him down from the tree, and laid Him in a sepulchre." "By condemning Him, they fulfilled the voices of the prophets." Then again from the Scriptures. And observe also, as one moved by the Spirit Himself, he continually preaches the Passion, the Burial. "Having taken Him down from the tree." Observe, what a great point they make of this. He speaks of the manner of His death. Moreover they bring Pilate conspicuously forward, that the fact of the Passion may be proved by the mention of the tribunal by which he was condemned, but at the same time, for the greater impeachment of those His crucifiers, seeing they delivered Him up to an alien. And he does not say, They made a complaint against Him, but, "They desired, though having found no cause of death in Him, that He should be slain." "And when they had fulfilled all that was written of Him." Observe what a point he makes of showing that the whole thing was a Divine Dispensation. See, by saying what did they persuade men? By telling them that He was crucified? Why, what could be less persuasive than this? That He was buried - by them to whom it was promised that He should be salvation? that He who was buried forgives sins, yea, more than the Law has power to do?

Acts 13:31 — Homily on Acts 29

"And He was seen many days of them which came up with Him from Galilee to Jerusalem, who are His witnesses unto the people." "Who appeared," he says, "for many days to them that came up with Him from Galilee to Jerusalem." Instead of which he says, "Who are His witnesses unto the people," to wit, "The men which came up with Him from Galilee to Jerusalem." Then he produces David and Isaiah bearing witness. "Who are His witnesses," he says, "unto the people" - the people that slew Him. Who would never have been so, were they not strengthened by a Divine Power: for they would never have borne such witness to blood-thirsty men, to the very persons that killed Him.

Acts 13:32-33 — Homily on Acts 29

"And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written in the second Psalm, Thou art My Son, this day have I begotten Thee." But, "He hath raised up Jesus again: This day," he says, "I have begotten thee." Aye, upon this the rest follows of course. Why did he not allege some text by which they would be persuaded that forgiveness of sins is by Him? Because the great point with them was to show, in the first place, that He was risen: this being acknowledged, the other was unquestionable. The reading "In the Second Psalm" is the best attested. If it is correct, we must suppose that what we now call the first psalm was considered introductory and that our second psalm was counted as the first. The expression "this day have I begotten thee" refers evidently to the resurrection of Christ. The resurrection is conceived as the solemn inauguration of Christ into his office as theocratic king represented under the figure of begetting.

Acts 13:34 — Homily on Acts 29

"And as concerning that He raised Him up from the dead, now no more to return to corruption, He said on this wise, I will give you the sure mercies of David." "The faithful mercies," the abiding mercies, those which never perish. Paul loved them exceedingly. And observe, he does not enlarge on the ingratitude of the fathers, but puts before them what they must fear. For Stephen indeed with good reason does this, seeing he was about to be put to death, not teaching them; and showing them, that the Law is even now on the point of being abolished: but not so Paul; he does but threaten and put them in fear. And he does not dwell long on these, as taking it for granted that the word is of course believed; nor enlarge upon the greatness of their punishment, and assail that which they affectionately love, by showing the Law about to be cast out: but dwells upon that which is for their good, telling them that great shall be the blessings for them being obedient, and great the evils being disobedient.

Acts 13:38-39 — Homily on Acts 29

"Be it known unto you therefore, men and brethren, that through this Man is preached unto you the forgiveness of sins: and by Him all that believe are justified from all things, from which ye could not be justified by the law of Moses." Observe how Paul here is more vehement in his discourse: we nowhere find Peter saying this. "Through this man," nay more, by Him, "is remission of sins." And besides, he wished to bring them to a longing desire of this great thing. Well then, His death was not dereliction, but fulfilling of Prophecy. For the rest, he puts them in mind of historical facts, wherein they through ignorance suffered evils without number. And observe, he does not say, From which ye would not, but, "from which ye could not be justified by the Law of Moses." "Every one," he says: be who he may. For those ordinances are of no use, unless there be some benefit accruing therefrom. This is why he brings in forgiveness later: and shows it to be greater, when, the thing being otherwise impossible, yet this is effected.

Acts 13:40-41 — Homily on Acts 29

Then too he adds the terrifying words: "Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you." And this he hints in the conclusion, saying, "Look, ye despisers, and behold." And observe how, this being harsh, he cuts it short. Let not that, he says, come upon you, which was spoken for the others, that "I work a work which ye shall in no wise believe, though one declare it unto you." Marvel not that it seems incredible: this very thing was foretold from the first - that it would not be believed. "Behold, ye despisers," as regards those who disbelieve in the Resurrection. This too might with reason be said to us: "Behold ye despisers." For the Church indeed is in very evil case, although ye think her affairs to be in peace. For the mischief of it is, that while we labor under so many evils, we do not even know that we have any.

Acts 13:42 — Homily on Acts 30

Do you mark Paul's wisdom? He not only gained admiration at the time, but put into them a longing desire for a second hearing, while in what he said he dropped some seeds as it were, and forbore to solve the questions raised, or to follow out the subject to its conclusion, his plan being to interest them and engage their good-will to himself, and not make people listless and indifferent by casting all at once into the minds of those who first heard him. He told them the fact, that "through this Man is remission of sins announced unto you," but the how, he did not declare.

Acts 13:43 — Homily on Acts 30

"And when the congregation was broken up, many of the Jews and worshipping proselytes followed Paul and Barnabas" - after this point he puts Paul first - "who, speaking unto them, persuaded them to continue in the grace of God." Do you observe the eagerness, how great it is? They "followed" them, it says. Why did they not baptize them immediately? It was not the proper time: there was need to persuade them in order to their steadfast abiding therein.

Acts 13:44 — Homily on Acts 30

"And the next sabbath day came almost the whole city together to hear the word of God." Not merely were the multitudes drawn to them, but how? they besought to have the same words spoken to them again, and by their actions they showed their earnestness.

Acts 13:45 — Homily on Acts 30

"But when the Jews saw the multitudes, they were filled with envy, and contradicted the things spoken by Paul, contradicting and blaspheming." See malice wounded in wounding others: this made the Apostles more conspicuous - the contradiction which those offered. In the first instance then they of their own accord besought them to speak (and now they opposed them): "contradicting," it says, "and blaspheming." O recklessness!

Acts 13:46 — Homily on Acts 30

"Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." Do you mark how by their contentious behavior they the more extended the preaching, and how the Apostles here gave themselves the more to the Gentiles, having by this very thing pleaded their justification, and made themselves clear of all blame with their own people at Jerusalem? See how by their "envy" they bring about great things, other than they looked for: they brought it about that the Apostles spake out boldly, and came to the Gentiles! For this is why he says, "And speaking out boldly, Paul and Barnabas said."

Acts 13:47 — Homily on Acts 30

"For so hath the Lord commanded us, saying, I have sent thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth." For that the Gentiles might not be hurt at hearing this, as if the case were so that, had the Jews been in earnest, they themselves would not have obtained the blessings, therefore he brings in the prophecy, saying, "A light of the Gentiles," and, "for salvation unto the ends of the earth."

Acts 13:48 — Homily on Acts 30

"And hearing this the Gentiles" - this, while it was more cheering to them, seeing the case was this, that whereas those were of right to hear first, they themselves enjoy the blessing, was at the same time more stinging to those - "and the Gentiles," it says, "hearing this were glad, and glorified the word of the Lord: and believed, as many as were ordained unto eternal life": i.e., set apart for God. Observe how he shows the speediness of the benefit.

Acts 13:49 — Homily on Acts 30

"And the word of the Lord was borne through all the region." No longer in the city only were their doctrines disseminated, but also in the whole region. For when they of the Gentiles had heard it, they also after a little while came over.

Acts 13:50 — Homily on Acts 30

"But the Jews stirred up the devout and honorable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts." "The devout women," instead of the proselyte-women. They did not stop at "envy," but added deeds also. Do you see what they effected by their opposing the preaching? to what dishonor they brought these "honorable women"?

Acts 13:51 — Homily on Acts 30

"But they shook off the dust of their feet against them, and came unto Iconium." Here now they used that terrible sign which Christ enjoined, "If any receive you not, shake off the dust from your feet"; but these did it upon no light ground, but because they were driven away by them. This was no hurt to the disciples; on the contrary, they the more continued in the word.

Acts 13:52 — Homily on Acts 30

"And the disciples were filled with joy, and with the Holy Ghost," for the suffering of the teacher does not check his boldness, but makes the disciple more courageous.

Acts 14:1 — Homily on Acts 30

"And it came to pass in Iconium, that they went both together into the synagogue of the Jews." Again they entered into the synagogues. See how far they were from becoming more timid! Having said, "We turn unto the Gentiles," nevertheless by going into the synagogues they superabundantly fortify their own justification with their Jewish brethren. "So that," it says, "a great multitude both of Jews and Greeks believed." For it is likely they discoursed as to Greeks also.

Acts 14:2 — Homily on Acts 30

"But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren." Together with themselves now they took to stirring up the Gentiles too, as not being themselves sufficient. Then why did the Apostles not go forth thence? Why, they were not driven away, only attacked.

Acts 14:3 — Homily on Acts 30

"Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands." This caused their boldness; or rather, of their boldness indeed their own hearty good-will was the cause - therefore it is that for a long while they work no signs - while the conversion of the hearers was the effect of the signs, though their boldness also contributed somewhat.

Acts 14:4 — Homily on Acts 30

"But the multitude of the city was divided: and part held with the Jews, and part with the Apostles." No small matter this dividing. And this was what the Lord said, "I am not come to bring peace, but a sword."

Acts 14:5-7 — Homily on Acts 30

"And when there was an assault made both of the Gentiles, and also of the Jews with their rulers, to use them despitefully, and to stone them, they were ware of it, and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about: and there they preached the Gospel." Again, as if they purposely wished to extend the preaching after it was increased, they once more sent them out. See on all occasions the persecutions working great good, and defeating the persecutors, and making the persecuted illustrious. For having come to Lystra, he works a great miracle, by raising the lame man.

Acts 14:8-10 — Homily on Acts 30

"And there sat a certain man at Lystra, impotent in his feet, being a cripple from his mother's womb, who never had walked: the same heard Paul speak: who steadfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice" - why with a loud voice? that the multitude should believe - "Stand upright on thy feet." But observe, he gave heed, it says, to the things spoken by Paul. Do you mark the elevation of the man's mind? He was nothing defeated by his lameness for earnestness of hearing. "Who fixing his eyes upon him, and perceiving," it says, "that he had faith to be made whole." He was already predisposed in purpose of mind.

Acts 14:11-12 — Homily on Acts 30

"And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker." But this purpose was not yet manifest, for they spake in their own tongue, saying, "The gods in the likeness of men are come down to us": therefore the Apostle said nothing to them as yet.

Acts 14:13 — Homily on Acts 30

"Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people." But when they saw the garlands, then they went out, and rent their garments.

Acts 14:14-15 — Homily on Acts 30

"Which when the Apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like passions with you." See how on all occasions they are clean from the lust of glory, not only not coveting, but even repudiating it when offered: just as Peter also said, "Why gaze ye on us, as though by our own power or holiness we had made him to walk"? so these also say the same. And Joseph also said of the dreams, "Is not their interpretation of God?" And Daniel in like manner, "And to me also, not through the wisdom that is in me was it revealed." And Paul everywhere says this, as when he says, "And for these things who is sufficient? Not that we are sufficient of ourselves to think aught as of ourselves, but our sufficiency is of God."

Acts 14:14-15 — Homily on Acts 31

Mark the vehemence with which all this is done by the Apostles: "rent their clothes, ran in, cried out," all from strong affection of the soul, revolted by the things that were done. For it was a grief, indeed a grief inconsolable, that they should needs be thought gods, and introduce idolatry, the very thing which they came to destroy! This also was a contrivance of the devil-but he did not prevail. But what say they? "We also are men of like passions with you." At the very outset they overthrew the evil. They said not simply, "Men," but "As ye." Then, that they may not seem to honor the gods, hear what they add: "Preaching unto you, that ye should turn from these vanities unto the living God, Who made heaven, the sea, and all things that are therein." Observe how they nowhere mention things invisible.

Acts 14:16 — Homily on Acts 31

For they had learnt that one should study not so much to say somewhat worthy of God, as to say what is profitable for the hearers. What then? if He be Maker of all things, why does He not also attend to these things by His Providence? "Who in times past suffered all nations to walk in their own ways"-but wherefore He suffered them, this he does not say, for at present he keeps to the matter of immediate importance, nowhere bringing in the name of Christ. Observe, he does not wish to swell the accusation against them, but rather that they themselves should refer all to God.

Acts 14:17 — Homily on Acts 31

"Nevertheless, He left not Himself without witness, in that He did good, giving you rain from heaven, and fruitful seasons, filling your hearts with food and gladness." See how covertly he puts the accusation "in that He did good," etc. And yet if God did this, He could not have "let them alone;" on the contrary, they ought to be punished, for that, enjoying so great benefits, they had not acknowledged Him, not even as their feeder. "From heaven," he says, "giving you rain." Thus also David said, "From the fruit of their corn and wine and oil were they made to abound" and in many places speaking of Creation, he brings forward these benefits: and Jeremiah mentions first Creation, then Providence shown by the rains, so that the Apostle here discourses as taught from those Scriptures. "Filling," he says, "with food and gladness." With large liberality the food is given, not merely for a frugal sufficiency, nor stinted by the need.

Acts 14:18 — Homily on Acts 31

"And saying these things, they scarcely stopped the multitudes"-indeed by this very thing they gained most admiration-"from sacrificing to them." Do you observe that this was the point with them to put an end to that madness?

Acts 14:19 — Homily on Acts 31

"But there came," it says, "certain Jews from Antioch and Iconium." Indeed children of the devil, that not in their own cities only, but also beyond them, they did these things, and as much made it their study to make an end of the preaching, as the Apostles were in earnest to establish it! "And having persuaded the multitude and stoned Paul, they dragged him out of the city." So then, the Gentiles regarded them as gods, but these "dragged" him, "out of the city, supposing he had been dead. Having persuaded the multitude"-for it is not likely that all thus reverenced them. In the very city in which they received this reverence, in the same were they thus terribly ill treated. And this also profited the beholders.

Acts 14:20 — Homily on Acts 31

"Lest any man," he says, "should think of me above that which he seeth me to be, or that he heareth aught from me."-"Howbeit as the disciples stood round about him, he rose up and came into the city." Here is fulfilled that saying, "My grace is sufficient for thee, for My strength is made perfect in weakness." Greater this than the raising of the lame man! "Came into the city." Do you mark the zeal, do you mark how fervent he is, how set on fire! He came into the city itself again: for proof that if on any occasion he did retire, it was because he had sown the word, and because it was not right to inflame their wrath.

Acts 14:21-22 — Homily on Acts 31

Then they went over all the cities in which they had been in danger. "And on the morrow," it says, "he went forth with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God." This they said, this they showed. But it is purposely so done, not only by the Apostles, but by the disciples also, that they may learn from the very outset both the might of the preaching, and that they must themselves also suffer such things, that they may stand nobly, not idly gaping for the miracles, but much more ready for the trials. Therefore also the Apostle himself said, "Having the same conflict which ye saw in me and heard." Persecutions succeeded to persecutions: wars, fightings, stonings.

Acts 14:23 — Homily on Acts 31

Then also another consolation. "And when they had appointed for them elders in every Church, and had prayed with fasting, they commended them to the Lord, on whom they believed." Do you mark Paul's ardor?-Then other consolation: "Commended them," it says, "to the Lord."

Acts 14:26 — Homily on Acts 31

"And thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled." Why do they come back to Antioch? To report what had taken place yonder. And besides, there is a great purpose of Providence concerned: for it was needful that they should thenceforth preach with boldness to the Gentiles. They come therefore, reporting these things, that they may be able to know them: and it is providentially ordered, that just then came those who forbade to keep company with the Gentiles in order that from Jerusalem they might obtain great encouragement, and so go their ways with boldness. And besides, it shows that in their temper there was nothing of self-will: for they come, at the same time showing their boldness, in that without the authority of those at Jerusalem they had preached to the Gentiles, and their obedience, in that they refer the matter to them: for they were not made arrogant, as having achieved so great successes. "Whence," it says, "they had been recommended to the grace of God for the work which they had fulfilled." And yet moreover the Spirit had said, "Separate Me Barnabas and Saul for the work whereunto I have called them."

Acts 14:27-28 — Homily on Acts 31

"And when they were come, and had gathered the Church together, they rehearsed all that God had done with them, and how He had opened the door of faith unto the Gentiles. And there they abode long time with the disciples." For the city being great had need of teachers.

Acts 15:1 — Homily on Acts 32

Mark how at every step of the right progress in respect of the Gentiles, the beginning is brought in as matter of necessity. Before this Peter being found fault with, justified himself, and said all that he said in the tone of apology, which was what made his words acceptable: then, the Jews having turned away, upon this Paul came to the Gentiles. Here again, seeing another extravagance coming in, upon this the apostle enacts the law. For as it is likely that they, as being taught of God, discoursed to all indifferently, this moved to jealousy them of the Jews who had believed. And they did not merely speak of circumcision, but they said, Ye cannot even be saved. Whereas the very opposite to this was the case, that receiving circumcision they could not be saved.

Acts 15:2 — Homily on Acts 32

And Paul does not say, What? Have I not a right to be believed after so many signs? but he complied for their sakes. But when he returned from thence, the doctrine also became more exact. For if they at Jerusalem enjoin no such thing, much more these have no right to do so.

Acts 15:2 — CATENA ON THE ACTS OF THE APOSTLES 15.2-4

How can he say in his letter to the Galatians, "I did not go up to Jerusalem to see those who were apostles before me, nor did I move"? We suggest this: in the first place because he had not gone up spontaneously but had been sent by others; and in the second place because he did not come in order to learn something but to persuade others. Indeed, from the beginning he held that opinion that the apostles approved later, namely, that it was not necessary to circumcise. Until that day, however, it had seemed to them that [Paul] was not worthy of faith, but they rather listened more to those who lived in Jerusalem. So [Paul] went up, not in order to gain what he had been ignorant of before but in order to persuade his opponents because those who were in Jerusalem agreed with them. He had recognized from the start what had to be done and needed no teacher. And he had a clear and sure idea, beyond any discussion, of what the apostles would have decreed after a long discussion. Since it had seemed opportune to the brothers that he might learn something about them, he went up not for himself but for them. Even though he says, "I did not go up," we can explain that. He did not go up at the beginning of his preaching or in order to learn. And he means both these things when he says, "I did not go immediately in flesh and blood." He did not simply say, "I did not go" but "I did not go immediately."

Acts 15:3 — Homily on Acts 32

And observe, the consequence is that all the Samaritans also, learn what has come to the Gentiles: and they rejoiced. Do you mark, as many as are not enamoured of rule, rejoiced in their believing? It was no ambitious feeling that prompted their recitals, neither was it for display, but in justification of the preaching to the Gentiles.

Acts 15:4 — Homily on Acts 32

See what a providence is here! And observe they do not come accusing those at Antioch, but "declaring all things that God had done with them." Thus they say nothing of what had happened in the matter of the Jews. But still they brought forward none of these charges: but when they have proved the matter, then the Apostles write in stronger terms.

Acts 15:5 — Homily on Acts 32

Great effrontery this, of the Pharisees, that even after faith they set up the Law, and will not obey the Apostles. But see these, how mildly they speak, and not in the tone of authority: such words are amiable, and more apt to fix themselves in the mind. Observe, it is nowhere a display of words, but demonstration by facts, by the Spirit. And yet, though they have such proofs, they still speak gently. But even if they would needs bring over the Gentiles to their side, they learn that neither must the Apostles overlook it.

Acts 15:6 — Homily on Acts 32

"And the Apostles and elders came together to consider of this matter. And when there had been much disputing, Peter rose up and said unto them." And this too is no small point-at a time when Jews believed, not turned away from the Gospel. "Among us," an argument from the place: "of old days," from the time.

Acts 15:7 — Homily on Acts 32

Observe Peter from the first standing aloof from the affair, and even to this time judaizing. And yet he says "ye know." Perhaps those were present who of old found fault with him in the matter of Cornelius, and went in with him on that occasion: for this reason he brings them forward as witnesses. "From old days," he says, "did choose among you." What means, "Among you?" Either, in Palestine, or, you being present. "By my mouth." Observe how he shows that it was God speaking by him, and no human utterance. And that expression, "Chose:" just as in their own case he says not, so willed it, but, "Chose that the Gentiles by my mouth should hear the word of the Gospel and believe." Whence is this proved? From the Spirit.

Acts 15:7 — CATENA ON THE ACTS OF THE APOSTLES 15.7-8

See how Peter was, from the beginning, removed from the debate and how he was following the ways of the Jews even still. "You know," he says. Perhaps some of those who had once accused him with regard to Cornelius were present and had entered with him, so that he brings them as witnesses. "From the ancient days God chose among you." What does "among you" mean? It means either "in Palestine" or the "you" is those who were present. "Through my mouth." See how [Peter] shows that God spoke through him and there was nothing human. "And God, who knows human hearts, testified to them"—he refers them to the testimony of the Spirit—"by giving them the Holy Spirit just as he did to us."

Acts 15:8 — Homily on Acts 32

"And God, that knoweth the hearts, gave testimony unto them:" he refers them to the spiritual testimony: "by giving them the Holy Ghost even as unto us." Everywhere he puts the Gentiles upon a thorough equality. Then he shows that the testimony given them is not of grace merely, but of their virtue. "And God which knoweth the hearts bare them witness;" having afforded to them nothing less than to us, for, he says, "Put no difference between us and them." Why then, hearts are what one must everywhere look to. And it is very appositely said, "God that knoweth the hearts bare them witness:" as in the former instance, "Thou, Lord, that knowest the hearts of all men." For to show that this is the meaning, observe what he adds, "Put no difference between us and them."

Acts 15:9 — Homily on Acts 32

"And put no difference between us and them, having purified their hearts by faith." From faith alone, he says, they obtained the same gifts. This is also meant as a lesson to those objectors; this is able to teach even them that faith only is needed, not works nor circumcision. For indeed they do not say all this only by way of apology for the Gentiles, but to teach the Jewish believers also to abandon the Law. When he has mentioned the testimony borne to them, then he utters that great word, the same which Paul speaks, "Neither circumcision availeth anything, nor uncircumcision." "That he may make the twain one in Himself." Of all these the seeds lie in Peter's discourse. And he does not say between them of the circumcision, but "Between us," that is the Apostles, "and them." Then, that the expression, "no difference" may not seem an outrage, After faith, he says-"Having purified their hearts by faith"-He thoroughly cleansed them first.

Acts 15:10 — Homily on Acts 32

"Now therefore why tempt ye God, to put a yoke upon the neck of the disciples?" What means, "Tempt ye God?" As if He had not power to save by faith. Consequently, it proceeds from a want of faith, this bringing in the Law. Then he shows that they themselves were nothing benefited by it, and he turns the whole stress of his speech against the Law, not against them, and so cuts short the accusation of them: "which neither our fathers nor we were able to bear." And he did not say, Why do ye disbelieve? which was more harsh, but, "Tempt God," and that when the fact is demonstrated. "Why therefore tempt ye God?" who is become the God of the Gentiles: for this was tempting: whether He is able to save even after the Law. See what he does. He shows that they are in danger.

Acts 15:11 — Homily on Acts 32

"But we believe that through the grace of the Lord Jesus we shall be saved, even as they." How full of power these words! The same that Paul says at large in the Epistle to the Romans, the same says Peter here. "For if Abraham," says Paul, "was justified by works, he hath whereof to glory, but not before God." Do you perceive that all this is more a lesson for them than apology for the Gentiles? However, if he had spoken this without a plea for speaking, he would have been suspected: an occasion having offered, he lays hold of it, and speaks out fearlessly. See on all occasions how the designs of their foes are made to work with them. If those had not stirred the question, these things would not have been spoken, nor what follows.

Acts 15:12 — Homily on Acts 33

"Then all the multitude kept silence." There was no arrogance in the Church. After Peter Paul speaks, and none silences him: James waits patiently, not starts up for the next word. Great the orderliness of the proceedings. No word speaks John here, no word the other Apostles, but held their peace, for James was invested with the chief rule, and think it no hardship. So clean was their soul from love of glory. Peter indeed spoke more strongly, but James here more mildly: for thus it behooves one in high authority, to leave what is unpleasant for others to say, while he himself appears in the milder part.

Acts 15:13-15 — Homily on Acts 33

This James was bishop, as they say, and therefore he speaks last, and herein is fulfilled that saying, "In the mouth of two or three witnesses shall every word be established." But observe the discretion shown by him also, in making his argument good from the prophets, both new and old. For he had no acts of his own to declare, as Peter had and Paul. And indeed it is wisely ordered that this active part is assigned to those, as not intended to be locally fixed in Jerusalem, whereas James here, who performs the part of teacher, is no way responsible for what has been done, while however he is not divided from them in opinion. "Men and brethren," he says, "hearken unto me." Great is the moderation of the man. His also is a more complete oration, as indeed it puts the completion to the matter under discussion. "Symeon," he says, "declared:" namely, in Luke, in that he prophesied, "Which Thou hast prepared before the face of all nations, a light to lighten the Gentiles, and the glory of Thy people Israel." "How God at the first did visit the Gentiles, to take out of them a people for His Name." Then, since that witness, though from the time indeed he was manifest, yet had not authority by reason of his not being ancient, therefore he produces ancient prophecy also.

Acts 15:14 — Homily on Acts 33

But what means it, "How God first did visit?" It means from the beginning. Moreover he well says, "Symeon expounded," implying that he too spake the mind of others. "And to this agree," etc. Observe how he shows that this is a doctrine of old time. "To take out of the Gentiles," he says, "a people for His Name." Not simply, Chose, but, "for His Name," that is for His glory. His Name is not shamed by the taking the Gentiles first, but it is even a greater glory. Here some even great thing is hinted at: that these are chosen before all.

Acts 15:16-17 — Homily on Acts 33

"After this I will return, and will build again the tabernacle of David which is fallen down; and I will build again the ruins thereof, and I will set it up." What? was Jerusalem raised up? Was it not rather thrown down? What sort of raising up does he call that which took place after the return from Babylon? "That the residue of men," he says, "may seek the Lord, even all the Gentiles upon whom My Name is called." Then, what makes his word authoritative: "Saith the Lord, which doeth all these things." But if one would look into the matter closely, the kingdom of David does in fact now stand, his Offspring reigning everywhere. For what is the good of the buildings and the city, with none obeying there? And what is the harm arising from the destruction of the city, when all are willing to give their very souls? There is that come which is more illustrious than David: in all parts of the world is he now sung. This has come to pass: if so, then must this also come to pass, "And I will build again the ruins thereof, and I will set it up:" to what end? "that the residue of men may seek the Lord, and all the Gentiles, upon whom My Name is called." If then it was to this end that the city rose again namely because of Him that was to come of them, it shows that of the building of the city the cause is, the calling of the Gentiles. Who are "the residue?" those who are then left. "And all the Gentiles, upon whom My Name is called:" but observe, how he keeps the due order, and brings them in second.

Acts 15:18 — Homily on Acts 33

"Saith the Lord, which doeth these things." Not "saith" only, but "doeth." Why then, it was God's work. "But the question is other than this namely, what Peter spoke more plainly, whether they must be circumcised. Then why dost thou harangue about these matters?" For what the objectors asserted, was not that they must not be received upon believing, but that it must be with the Law. And upon this Peter well pleaded: but then, as this very thing above all others troubled the hearers, therefore he sets this to rights again. And observe, that which was needful to be enacted as a rule, that it is not necessary to keep the Law, this Peter introduced: but the milder part, the truth which was received of old, this James saith, and dwells upon that concerning which nothing is written, in order that having soothed their minds by that which is acknowledged, he may opportunely introduce this likewise.

Acts 15:19 — Homily on Acts 33

"Wherefore," saith he, "my sentence is, not to trouble them which from among the Gentiles do turn unto God," that is, not to subvert: for, if God called them, and these observances subvert, we fight against God. And again, "them which from the Gentiles," he saith, "do turn." And he says well, with authority, the "my sentence is." He does not say, Not to offend, nor to turn them back, which is what Paul said to the Galatians, but, "not to trouble them:" he shows that the point if carried is nothing but a mere troubling. Thus he made an end of the whole matter; and while he seems to preserve the Law by adopting these rules from it, he unbinds it by taking only these.

Acts 15:20 — Homily on Acts 33

"But that we write unto them, that they abstain from pollutions of idols, and from fornication" - and yet they often insisted upon these points in discoursing to them - but, that he may seem also to honor the Law he mentions these also, speaking however not as from Moses but from the Apostles, and to make the commandments many, he has divided the one into two saying, "and from things strangled, and from blood." For these, although relating to the body, were necessary to be observed, because these things caused great evils. "From things strangled," it says, "and from blood." Here it prohibits murder.

Acts 15:21 — Homily on Acts 33

"For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day." Since then they had heard of the Law, with good reason he enjoins these things from the Law, that he may not seem to make it of no authority. And yet observe how he does not let them be told these things from the Law, but from himself, saying, It is not that I heard these things from the Law, but how? "We have judged." Then the decree is made in common. This above all quieted them. For this cause I affirm that it is good so to write to them. Then why do we not write the same injunctions to Jews also? Moses discourses unto them. See what condescension to their weakness! Where it did no harm, he set him up as teacher, and indulged them with a gratification which hindered nothing, by permitting Jews to hear him in regard of these matters, even while leading away from him them of the Gentiles. See what wisdom! He seems to honor him, and to set him up as the authority for his own people, and by this very thing he leads away the Gentiles from him!

Acts 15:22 — Homily on Acts 33

Then the decree is made in common. "Then pleased it the Apostles and elders, together with the whole Church, to choose men of their own company" - do you observe they do not merely enact these matters, and nothing more? - "and send them to Antioch with Paul and Barnabas: namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: and they wrote letters by them after this manner." And observe, the more to authenticate the decree, they send men of their own, that there may be no room for regarding Paul and his company with suspicion. There was a design of Providence in the disputation also, that after the disputation the doctrine might be more firm.

Acts 15:23 — Homily on Acts 33

"The Apostles and elders and brethren send greeting unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia." "To those in Antioch," it says, "and Syria and Cilicia," where the disease had its birth. Observe how they say nothing harsher against those brethren, but look to one thing only, namely, to undo the mischief which has been done. For this would make even the movers of the faction there to confess that they were wrong. They do not say, The seducers, the pestilent fellows, or suchlike: though where need is, Paul does this, as when he says, "O full of all guile": but here, the point being carried, there was no need.

Acts 15:24 — Homily on Acts 33

And mark with what forbearance of all harsh vituperation of those brethren they indite their epistle. "Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and keep the Law: to whom we gave no such commandment." Sufficient was this charge against the temerity of those men, and worthy of the Apostles' moderation, that they said nothing beyond this. And observe, they do not put it, That certain from us ordered you to keep the Law, but, "Troubled you with words, subverting your souls" - nothing could be more proper than that word: none of the other speakers has so spoken of the things done by those men. "The souls," he says, already strongly established, these persons are taking down again as in speaking of a building, displacing them from the foundation. "To whom," he says, "we gave no such commandment."

Acts 15:24 — AGAINST THE ANOMOEANS 2.4-5

You have received as your patrimony the desire never to allow the teachings of our faith to degenerate into heresy. What makes this clear? In the time of your ancestors, people came here from Judea who were muddying the clear waters of the doctrine taught by the apostles. They were exhorting your ancestors to practice circumcision and to observe the Mosaic law. Those who then lived in your city did not remain silent, nor did they put up with this innovation. They were like courageous hounds who saw wolves attacking and destroying the entire flock. They sprang after the wolves and did not let up chasing them and driving them away. They saw to it that the apostles from every corner of the world sent them their decision in the form of a letter that would protect them from any attack launched against the faithful by those innovators and all such as might come thereafter.

Acts 15:25-26 — Homily on Acts 33

Then to show that they do not act despotically, that all are agreed in this, that with deliberation they write this - "It seemed good to us, being assembled with one accord, to send men of ours whom we have chosen" - then, that it may not look like disparagement of Paul and Barnabas, that those men are sent, observe the encomium passed upon them - "together with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ." If "beloved," they will not despise them, if they "have hazarded their lives," they have themselves a right to be believed. The encomium passed upon Paul stopped their mouths. For this is the reason why neither Paul comes alone nor Barnabas with him, but others also from the Church; that he may not be suspected, seeing it was he that advocated that doctrine: nor yet those from Jerusalem alone. It shows that they have a right to be believed.

Acts 15:27 — Homily on Acts 33

"We have sent therefore Judas and Silas; who shall also tell you the same things by mouth." For it was necessary that there should be not merely the Epistle there by itself, lest they should say that Paul and Barnabas had suppressed the real purport, that they said one thing instead of another.

Acts 15:28 — Homily on Acts 33

"For it seemed good to the Holy Ghost and to us" - it is not man's doing, it says - "to lay upon you no greater burden" - again it calls the Law a burden: then apologizing even for these injunctions - "save these necessary things." For that was a superfluous burden. See here a brief Epistle, with nothing more in it than was needed, neither arts of persuasion nor reasonings, but simply a command: for it was the Spirit's legislating. "For it seemed good," say they, "to the Holy Ghost and to us": not making themselves equal to Him - they are not so mad. But why does it put this so? Why did they add, "And to us," and yet it had sufficed to say, "To the Holy Ghost?" The one, "To the Holy Ghost," that they may not deem it to be of man; the other, "To us," that they may be taught that they also themselves admit the Gentiles, although themselves being in circumcision. They have to speak to men who are still weak and afraid of them: this is the reason why this also is added. And it shows that it is not by way of condescension that they speak, neither because they spared them, nor as considering them weak, but the contrary; for great was the reverence of the teachers also.

Acts 15:29 — Homily on Acts 33

"That ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication from which if ye keep yourselves, ye shall do well." For these things the New Testament did not enjoin: we nowhere find that Christ discoursed about these matters; but these things they take from the Law. "From things strangled," it says, "and from blood." Here it prohibits murder. It shows that the rest are not necessary, but superfluous, seeing these things are necessary. "From which if ye keep yourselves," it saith, "ye shall do well." It shows that nothing is lacking to them, but this is sufficient.

Acts 15:30-31 — Homily on Acts 33

"So when they were dismissed, they came to Antioch: and when they had gathered the multitude together, they delivered the epistle: which when they had read, they rejoiced for the consolation." Then those brethren also exhorted them: and having established them, for towards Paul they were contentiously disposed, so departed from them in peace. For it might have been done also without letters, but that there may be a law in writing they send this Epistle: again, that they may obey the law the Apostles also told those men the same things, and they did this, and confirmed them.

Acts 15:32-33 — Homily on Acts 33

"And Judas and Silas, being prophets also themselves, exhorted the brethren with many words, and confirmed them. And after they had tarried there a space, they were let go in peace from the brethren unto the Apostles." No more factions and fightings, but thenceforth Paul taught. After the epistle, then Judas and Silas also themselves exhort them by word: for this also was needful, that Paul and Barnabas might be quit of all suspicion. "Being prophets also themselves," it says, exhorted the brethren "with many words." It shows here the right that Paul and Barnabas have to be believed. For Paul also might have done this, but it behooved to be done by these.

Acts 15:35 — Homily on Acts 34

"Teaching and preaching the word of the Lord." They did not simply tarry in Antioch, but taught. What did they "teach," and what "preach" (evangelize)? They both (taught) those that were already believers, and (evangelized) those that were not yet such.

Acts 15:36-39 — Homily on Acts 34

"And some days after Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them, who departed from them from Pamphylia, and went not with them to the work. And the contention was so sharp between them, that they departed asunder one from the other." And already indeed Luke has described to us the character of the Apostles, that the one was more tender and indulgent, but this one more strict and austere. For the gifts are diverse-(the gifts, I say), for that this is a gift is manifest-but the one befitting one, the other another set of characters, and if they change places, harm results instead of good. In the Prophets too we find this: diverse minds, diverse characters: for instance, Elias austere, Moses meek. So here Paul is more vehement.

Acts 15:39 — Homily on Acts 34

"And how is it not amiss, that upon so small a matter there should arise so great an evil?" In the first place then, no evil did come of it, if, sufficing each for whole nations, they were divided the one from the other, but a great good. And besides, they would not readily have chosen to leave each other. But admire, I pray you, the writer, how he does not conceal this either. "But at any rate," say you, "if they must needs part, let it be without exasperation." Nay, but if nothing more, observe this, that in this too is shown what was of man (in the preaching of the Gospel). For if the like behooved to be shown (even) in what Christ did, much more here.

Acts 15:40 — Homily on Acts 34

"But Paul," it says, "departed, having chosen Silas, and being commended to the grace of God." What is this? They prayed it says: they besought God. See on all occasions how the prayer of the brethren can do great things.

Acts 15:41 — Homily on Acts 34

"And he went through Syria and Cilicia, confirming the Churches." And now he journeyed by land, wishing even by his journeying to benefit those who saw him. For when indeed they were in haste they sailed, but now not so. "And he went through Syria and Cilicia, confirming the Churches. Then came he to Derbe and Lystra." Mark the wisdom of Paul: he does not go to other cities before he has visited them which had received the Word. For it is folly to run at random. This let us also do: let us teach the first in the first place, that these may not become an hindrance to them that are to come after.

Acts 16:1 — Homily on Acts 34

"And, behold a certain disciple was there, named Timotheus, the son of a certain woman, which was a Jewess, and believed; but his father was a Greek: which was well reported of by the brethren that were at Lystra and Iconium." Great was the grace of Timothy. When Barnabas departed, he finds another, equivalent to him. Of him he saith, "Remembering thy tears and thy unfeigned faith, which dwelt first in thy grandmother Lois, and in thy mother Eunice." His father continued to be a Gentile, and therefore it was that (Timothy) was not circumcised. Observe the Law already broken.

Acts 16:3 — CATENA ON THE ACTS OF THE APOSTLES 16.1-3

Before blessed Paul, who himself had received circumcision, sent Timothy to teach the Jews, he first circumcised him in order that Timothy, as teacher, might be more acceptable to his audience. So Paul [actually] engaged in circumcision in order to abolish it. He knew why he had circumcised Timothy but chose not to disclose his reasons to the disciples. In fact, if they had known that he had circumcised him with the intention of abolishing circumcision, they would have not listened to anything Timothy had to say, and all the progress he had achieved would have been lost. Indeed, their ignorance was quite useful. As long as they believed that he circumcised Timothy in order to preserve the law, they generously received him and his doctrine. Therefore, by receiving [that doctrine] little by little, and by being taught, they abandoned their old customs. However, this would never have happened if they had known the reason from the beginning. In fact, if they had known, they would have opposed the circumcision and by opposing it they would have remained in their previous error.

Acts 16:3 — Homily on Acts 34

It is indeed amazing, the wisdom of Paul! He that has had so many battles about circumcision, he that moved all things to this end, and did not give over until he had carried his point, now that the decree is made sure, circumcises the disciple. He not only does not forbid others, but himself does this thing. "Him," it says, "he would have to go forth with him." And the wonder is this, that he even took him unto him. "Because of the Jews," it says, "which were in those parts": for they would not endure to hear the word from one uncircumcised. Nothing could be wiser. So that in all things he looked to what was profitable: he did nothing upon his own preference.

Acts 16:4-5 — Homily on Acts 34

"And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem. And so were the Churches established in the faith, and increased in number daily." Dost thou mark fighting, and by fighting, edification? Not warred upon by others, but themselves doing contrary things, so they edified the Church! They introduced a decree not to circumcise, and he circumcises! "And so were the Churches," it says, "established in the faith," and in multitude: "increased," it says, "in number daily." Then he does not continue to tarry with these, as having come to visit them: but how? he goes further.

Acts 16:6 — Homily on Acts 34

"Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Ghost to preach the word in Asia," having left Phrygia and Galatia, they hastened into the interior. For, it says, "After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not." Wherefore they were forbidden, he does not say, but that they were "forbidden," he does say, teaching us to obey and not ask questions, and showing that they did many things as men.

Acts 16:7 — CATENA ON THE ACTS OF THE APOSTLES 16.7

The text does not say why they were prevented but only that they were prevented. It teaches us that we only have to obey and not to enquire about the reasons, and it shows us that they did many things according to human customs.

Acts 16:7 — Homily on Acts 34

"And the Spirit," it says, "suffered them not: but having passed by Mysia they came down to Troas." Wherefore they were forbidden, he does not say, but that they were "forbidden," he does say, teaching us to obey and not ask questions, and showing that they did many things as men.

Acts 16:9 — Homily on Acts 34

"And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us." Why a vision, and not the Holy Ghost? because He forbade the other. He would even in this way draw them over: since to the saints also He appeared in a dream, and in the beginning (Paul) himself saw a vision, "a man coming in and laying his hands upon him." In this manner also Christ appears to him, saying, "Thou must stand before Caesar." Then for this reason also He draws him thither, that the preaching may be extended. This is why he was forbidden to tarry long in the other cities, Christ urging him on. For these were to enjoy the benefit of John for a long time, and perhaps did not extremely need him (Paul), but thither he behooved to go. And now he crosses over and goes forth.

Acts 16:10 — Homily on Acts 34

"And after he had seen the vision, immediately we endeavored to go into Macedonia, assuredly gathering that the Lord had called us for to preach the Gospel unto them." "Assuredly gathering," it says, "that the Lord had called us." That is, inferring, both from the circumstance that Paul saw it and none other, and from the having been "forbidden by the Spirit," and from their being on the borders; from all these they gathered.

Acts 16:11-12 — Homily on Acts 34

"Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony." That is, even the voyage made this manifest: for there was no tardiness. It became the very root of Macedonia. It is a high distinction for a city, the being a colony. "And in this city we were tarrying certain days."

Acts 16:13 — Homily on Acts 35

See again Paul judaizing. "Where it was thought," it says, both from the time and from the place, "that prayer would be." Out of the city, by a river side: for it is not to be supposed that they prayed only where there was a synagogue; they also prayed out of synagogue, but then for this purpose they set apart, as it were, a certain place, because as Jews they were more corporeal - and, "on the sabbath-day," when it was likely that a multitude would come together. "And we sat down, and spake to the women which resorted thither." Mark again the freedom from all pride. "Out of the city." The place was convenient for hearing the word, aloof from troubles and dangers. "On the sabbath." As there was no work going on, they were more attentive to what was spoken.

Acts 16:14 — Homily on Acts 35

"And a certain woman": a woman and she of low condition, from her trade too: but mark in her a woman of elevated mind. In the first place, the fact of God's calling her bears testimony to her. "And a certain woman, named Lydia, a seller of purple": observe how the writer of the history is not ashamed of the occupations of the converts: moreover neither was this city of the Philippians a great one. Having learnt these things, let us also be ashamed of no man. Peter abides with a tanner; Paul with a woman who was a seller of purple, and a foreigner. Where is pride? "Whose heart the Lord opened." Therefore we need God, to open the heart: but God opens the hearts that are willing: for there are hardened hearts to be seen. "So that she attended to the things which were spoken of Paul." The opening, then, was God's work, the attending was hers: so that it was both God's doing and man's.

Acts 16:15 — Homily on Acts 35

"And when she was baptized," it says, "she and her household" - mark how he persuaded all of them - "she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us": then look at her wisdom, how she importunes the Apostles, how full of humility her words are, how full of wisdom. "If ye have judged me faithful," she says. Nothing could be more persuasive. Who would not have been softened by these words? She did not request, did not entreat simply: but she left them to decide, and yet exceedingly forced them: "And she constrained us," it says, by those words. And again in a different way: for see how she straightway bears fruit, and accounts it a great gain. "If ye have judged me," that is, That ye did judge me is manifest, by your delivering to me such holy mysteries: and she did not dare to invite them before this. And she was baptized, and receives the Apostles with such earnestness of entreaty; with more than that used by Abraham. And she speaks of no other token than that whereby she was saved: she says not, "If ye have judged me" a great, a devout woman; but what? "faithful to the Lord": if to the Lord, much more to you. "If ye have judged me": if ye do not doubt it. And she says not, Abide with me, but, "Come into my house and abide": with great earnestness she says it. Indeed a faithful woman!

Acts 16:15 — CATENA ON THE ACTS OF THE APOSTLES 16.13

Notice again the absence of pride. She was a woman, and she was lowly and a manual laborer. Note, however, that the woman was a lover of wisdom. The first evidence of this is her testimony that God called her. See how the writer of the story was not ashamed to report the habits of life.… And as for us, let us not be ashamed of these students or of any student of these things. Peter stays with the tanner, and Paul with the dealer in purple and a foreign one for that matter. Where is their pride? Therefore let us pray to God that he may open our heart. In fact God opens those hearts that want to be opened, as he can see those that are hardened. The opening is God's part, being attentive hers: this is something that is, in fact, both human and divine.

Acts 16:16 — Homily on Acts 35

"And it came to pass," it says, "as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation." What may be the reason that both the demon spoke these words, and Paul forbade him? Both the one acted maliciously, and the other wisely: the demon wished in fact to make himself credible. For if Paul had admitted his testimony, he would have deceived many of the believers, as being received by him: therefore he endures to speak what made against himself, that he may establish what made for himself: and so the demon himself uses accommodation in order to destruction. At first then, Paul would not admit it, but scorned it, not wishing to cast himself all at once upon miracles; but when it continued to do this, and pointed to their work "who preach unto us the way of salvation," then he commanded it to come out. "A certain damsel possessed with a spirit of Python." Say, what is this demon? The god, as they call him, Python: from the place he is so called. Do you mark that Apollo also is a demon? And the demon wished to bring them into temptation: therefore to provoke them, "the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which show unto us the way of salvation." O thou accursed, thou execrable one! if then thou knowest that it is "His way of salvation" that "they show," why dost thou not come out freely? But just what Simon wished, when he said, "Give me, that on whomsoever I lay my hands, he may receive the Holy Ghost," the same did this demon: since he saw them becoming famous, here also he plays the hypocrite: by this means he thought to be allowed to remain in the body, if he should preach the same things. But if Christ "receive not testimony from man," meaning John, much less from a demon. "Praise is not comely in the mouth of a sinner," much less from a demon.

Acts 16:17 — Homily on Acts 35

What may be the reason that both the demon spoke these words, and Paul forbade him? Both the one acted maliciously, and the other wisely: the demon wished in fact to make himself credible. For if Paul had admitted his testimony, he would have deceived many of the believers, as being received by him: therefore he endures to speak what made against himself, that he may establish what made for himself: and so the demon himself uses accommodation in order to destruction. O thou accursed, thou execrable one! if then thou knowest that it is "His way of salvation" that "they show," why dost thou not come out freely? But just what Simon wished, when he said, "Give me, that on whomsoever I lay my hands, he may receive the Holy Ghost", the same did this demon: since he saw them becoming famous, here also he plays the hypocrite: by this means he thought to be allowed to remain in the body, if he should preach the same things. But if Christ "receive not testimony from man," meaning John, much less from a demon. "Praise is not comely in the mouth of a sinner", much less from a demon. For that they preach is not of men, but of the Holy Ghost. Because they did not act in a spirit of boasting.

Acts 16:18 — Homily on Acts 35

At first then, Paul would not admit it, but scorned it, not wishing to cast himself all at once upon miracles; but when it continued to do this, and pointed to their work "who preach unto us the way of salvation," then he commanded it to come out. For it says, "Paul being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour." "And Paul being grieved," etc. By their clamor and shouting they thought to alarm them the magistrates: saying, "These men do exceedingly trouble our city." What sayest thou? Dost thou believe the demon? Why not here also? He saith, They are "servants of the most high God"; thou sayest, "They exceedingly trouble our city": he saith, "They show us the way of salvation"; thou sayest, "They teach customs which are not lawful for us to receive." Observe, how they do not attend even to the demon, but look only to one thing, their covetousness.

Acts 16:18 — HOMILIES ON 1 CORINTHIANS 29.3

But here it is proper to enquire, both why the demon uttered these things and why Paul rebuked him. In imitation of his Teacher; for so Christ did also rebuke: since it was not his will to have testimony from them. And wherefore did the devil also practise this? Intending to confound the order of things, and to seize upon the dignity of the Apostles, and to persuade many to pay attention to them: which had it happened, they would easily have made themselves appear from hence worthy of credit, and have brought in their own designs. That these things then might not be, and the deceit might not have a beginning, he stops their mouths even when speaking the truth, so that in their falsehoods men should not at all give heed unto them, but stop their ears altogether against the things said by them.

Acts 16:19 — Homily on Acts 35

"And when her masters saw that the hope of their gains was gone, they caught Paul and Silas." So then Paul did all, both miracles and teaching, but of the dangers Silas also is partaker. "And when her masters saw that the hope of their gains was gone." Everywhere money the cause of evils. O that heathen cruelty! they wished the girl to be still a demoniac, that they might make money by her. "They caught Paul and Silas," it says, "and dragged them into the marketplace unto the rulers, and brought them unto the magistrates, saying, These men, being Jews, do exceedingly trouble our city!"

Acts 16:20 — Homily on Acts 35

"These men, being Jews, do exceedingly trouble our city!": by doing what? Then why did you not drag them hither before this? "Being Jews": the name was in bad odor.

Acts 16:21 — Homily on Acts 35

What sayest thou? Dost thou believe the demon? Why not here also? He saith, They are "servants of the most high God;" thou sayest, "They exceedingly trouble our city:" he saith, "They show us the way of salvation;" thou sayest, "They teach customs which are not lawful for us to receive." Observe, how they do not attend even to the demon, but look only to one thing, their covetousness.

Acts 16:22 — Homily on Acts 35

"And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them." O the irrational conduct! They did not examine, did not allow them to speak. And yet, such a miracle having taken place, ye ought to have worshipped them, ought to have held them as saviors and benefactors. For if money was what ye wished, why, having found so great wealth, did ye not run to it? This makes you more famous, the having power to cast out demons than the obeying them. Lo, even miracles, and yet love of money was mightier. But observe them, Paul and Silas, how they do not answer, nor plead for themselves; "For when," saith he, "I am weak, then am I strong. My grace is sufficient for thee, for My strength is made perfect in weakness": so that by reason of their gentleness also they should be admired.

Acts 16:23 — Homily on Acts 35

"And when they had laid many stripes upon them, they cast them into prison" - great was their wrath - "charging the jailer to keep them safely": "And the magistrates," charging the jailer to keep them safely: that they may be the means of a greater miracle. The stricter the custody, the greater the miracle. It was probably from the wish to cut short the disturbance, that the magistrates did these things; because they saw the crowd urgent, and wished to stay their passion at the instant, therefore they inflicted the stripes: at the same time it was their wish to hear the matter, and that was why they cast them into prison and gave charge "to keep them safely."

Acts 16:24 — Homily on Acts 35

"Who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks." Observe, he also again thrust them into the "inner" prison: and this too was done providentially, because there was to be a great miracle. And, it says, "he made them fast in the stocks," as we should say, the nervum.

Acts 16:24 — HOMILIES CONCERNING THE STATUES 1.16

When therefore he was led to the dungeon, after having received a great number of stripes, he took prisoner the keeper of the prison. His feet were in the stocks, and his hands in the chain; and the prison shook at midnight while they were singing hymns. See you, how His power was perfected in weakness? If Paul had been at large, and had shaken that building, the thing would not have been so wonderful. "For this reason," He saith, "remain bound; and the walls shall be shaken on every side, and the prisoners shall be loosed; in order that My power may appear the greater, when through thee, confined and in fetters, all that are in bonds shall be loosed." This very circumstance then it was which at the time astounded the keeper of the prison, that being so forcibly confined, he, through prayer alone, prevailed to shake the foundations, and throw open the doors of the prison, and to unbind all the prisoners.

Acts 16:25 — CATENA ON THE ACTS OF THE APOSTLES 16.25

Who is equal to these souls? After being whipped they received numerous blows and underwent insults and extreme dangers. While fastened in stocks in the innermost cell, they stayed awake not wanting to fall asleep. Do you see how great the affliction of the righteous is? We sleep in soft beds without any fear throughout the night. Maybe they stayed awake because they were in this state. The tyrant sleep did not catch them, pain did not bend them, fear did not make them dispirited, but these things spurred them on even more.

Acts 16:25 — Homily on Acts 36

What could equal these souls? These men had been scourged, had received many stripes, they had been misused, were in peril of their lives, were thrust into the inner prison, and set fast in the stocks: and for all this they did not suffer themselves to sleep, but kept vigil all the night. Do you mark what a blessing tribulation is? But we, in our soft beds, with none to be afraid of, pass the whole night in sleep. But belike this is why they kept vigil, because they were in this condition. Not the tyranny of sleep could overpower them, not the smart of pain could bow them, not the fear of evil cast them into helpless dejection: no, these were the very things that made them wakeful: and they were even filled with exceeding delight.

Acts 16:25-26 — Homily on Acts 36

Mark how Peter slept. Both there, it was wisely ordered that he should be asleep; for the Angel came to him, and it behooved that none should see what happened; and on the other hand it was well ordered here that Paul should be awake, in order that the keeper of the prison might be prevented from killing himself.

Acts 16:26 — Homily on Acts 36

And suddenly there was a great earthquake, so that the foundations of the prison were shaken, and immediately all the doors were opened, and every one's bands were loosed. And why did no other miracle take place? Because this was, of all others, the thing sufficient for his conversion, seeing he was personally in danger: for it is not so much miracles that overpower us, as the things which issue in our own deliverance. That the earthquake should not seem to have come of itself, there was this concurrent circumstance, bearing witness to it: the doors were opened, and all their bonds were loosed. And it appears in the night-time; for the Apostles did not work for display, but for men's salvation.

Acts 16:26 — CATENA ON THE ACTS OF THE APOSTLES 16.26-28

The prison shook to disrupt the mindset of the faithless, to set the prison guard free and to proclaim the word of God.… You see how the nature of shackles destroys the shackles, for just as the death of the Lord put death to death, so also the shackles of Paul set the captives free, shook the prison, opened the doors. And yet this is not the nature of shackles, but they do the opposite—they hold the prisoner in security, they do not open up the walls for him. But while the simple nature of shackles is not this, the nature of these shackles is such because of Christ.

Acts 16:27 — Homily on Acts 36

And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, drew out his sword, and would have killed himself, supposing that the prisoners had been fled. The keeper was not an evil-disposed man that he thrust them into the inner prison, was because of his having received such a command, not of himself. The man was all in a tumult of perturbation.

Acts 16:28 — Homily on Acts 36

But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. He wondered more at Paul's kindness; he was amazed at his manly boldness, that he had not escaped when he had it in his power, that he hindered him from killing himself. Paul shouted, until he saw, and is beforehand with him saying, We are all here.

Acts 16:28 — CATENA ON THE ACTS OF THE APOSTLES 16.25

For whom did that event happen at midnight? And for whom was it accompanied by an earthquake? Listen to God's dispensation and be filled with wonder! The chains were loosed and the doors opened. But this event happened for the jailer alone. It was not for show but salvation. That the prisoners did not know they were freed is clear from what Paul says …, "He cried out with a loud voice and said, 'Do not harm yourself, for we are all here.' " They would not have stayed within if they had known that the doors had been opened and they had been freed. Those who break through walls, leap over roofs and eaves and dare anything even when they are bound would have not tolerated staying when their chains had been loosed and the doors had been opened and the jailer sleeping.… And the imprisoned are usually bound during the night, and not during the day. With much care, therefore, he was able to see them carefully bound again and sleeping. If these things had been done during the day, there would have been a big riot. Why was the prison shaken by the earthquake? In order that the jailer might get up to see that spectacle: only he was worthy of salvation.

Acts 16:29-30 — Homily on Acts 36

Then he called for lights, and sprang in, and came trembling, and fell down before Paul and Silas; and brought them out, and said, Sirs, what must I do to be saved? Do you mark how the wonder overpowered him? And having called for lights, it says, he sprang in, and fell down at the feet of the prisoner; he, the prison keeper, saying, Sirs, what must I do to be saved? Why, what had they said? Observe, he does not, on finding himself safe, think all is well; he is overcome with awe at the miraculous power.

Acts 16:31 — Homily on Acts 36

And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. What then answers Paul? Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thine house. For this above all, wins men: that one's house also should be saved.

Acts 16:32-33 — Homily on Acts 36

And they spake unto him the word of the Lord, and to all that were in his house, and so immediately gave proof of their kindness towards him. And he took them the same hour of the night and washed their stripes; and was baptized, he and all his, straightway. He washed them, and was himself baptized, he and his house. And they spake the word to him, and to all that were in his house. And he took them the same hour of the night, and washed their stripes: washed them and was washed: those he washed from their stripes, himself was washed from his sins: he fed and was fed.

Acts 16:34 — Homily on Acts 36

And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And rejoiced, it says: although there was nothing but words only and good hopes: having believed in God with all his house: this was the token of his having believed - that he was released of all. What worse than a jailer, what more ruthless, more savage? He entertained them with great honor. Not, because he was safe, he made merry, but, having believed God.

Acts 16:35-36 — Homily on Acts 36

And when it was day, the magistrates sent the sergeants, saying, Let those men go. It is likely the magistrates had learnt what had happened, and did not dare of themselves to dismiss them. And the keeper of the prison told these words to Paul, saying, the magistrates have sent to let you go: now therefore depart, and go in peace - that is, in safety, fearing no man.

Acts 16:37 — Homily on Acts 36

But Paul said unto them, they have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. Even upon the declaration of the magistrates Paul does not go out, but for the sake both of Lydia and the rest he puts them in fear: that they may not be supposed to have come out upon their own request, that they may set the rest in a posture of boldness. The impeachment was twofold: that being Romans, and uncondemned, they had openly cast them into prison. You see that in many things they took their measures as men.

Acts 16:38-39 — Homily on Acts 36

And the sergeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. They feared, it says: because the men were Romans, not because they had unjustly cast them into prison. And besought them to depart out of the city: begged them as a favor. Observe how diversely grace manages things: how Peter went out, how Paul, though both were Apostles.

Acts 16:40 — Homily on Acts 36

And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed. And they went to the house of Lydia, and having confirmed her, so departed. For it was not right to leave their hostess in distress and anxiety. But they went out, not in compliance with the request of those rulers, but hasting to the preaching: the city having been sufficiently benefited by the miracle: for it was fit they should not be there any longer. For in the absence of them that wrought it, the miracle appeared greater, itself crying out more loudly: the faith of the jailer was a voice in itself.

Acts 17:1 — Homily on Acts 37

Again they haste past the small cities, and press on to the greater ones, since from those the word was to flow as from a fountain into the neighboring cities. "And Paul, as his manner was, went into the synagogue of the Jews." Although he had said, "We turn to the Gentiles" (ch. xiii. 46), he did not leave these alone: such was the longing affection he had towards them. For hear him saying, "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved" (Rom. x. 1): and, "I wished myself accursed from Christ for my brethren." (ib. ix. 3.) But he did this because of God's promise and the glory: and this, that it might not be a cause of offence to the Gentiles.

Acts 17:1 — CATENA ON THE ACTS OF THE APOSTLES 17.1

Again they pass through the small towns and hurry to the biggest, since the word was to flow to nearby cities as from a source.

Acts 17:2 — Homily on Acts 37

"Three sabbath-days," it says, being the time when they had leisure from work, "he reasoned with them, opening out of the Scriptures": for so used Christ also to do: as on many occasions we find Him reasoning from the Scriptures, and not on all occasions urging men by miracles. Because to the working of miracles indeed they stood in a posture of hostility, calling them deceivers and jugglers; but he that persuades men by reasons from the Scriptures, is not liable to this imputation. And on many occasions we find Paul to have convinced men simply by force of teaching: and in Antioch "the whole city was gathered together" (ch. xiii. 44): so great a thing is this also, for indeed this itself is no small miracle, nay, it is even a very great one.

Acts 17:3 — Homily on Acts 37

"Opening," it says, "from the Scriptures, he reasoned with them for three sabbaths, putting before them that the Christ must suffer." Do thou mark how before all other things he preaches the Passion: so little were they ashamed of it, knowing it to be the cause of salvation.

Acts 17:4 — Homily on Acts 37

"And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few." The writer mentions only the sum and substance of the discoursing: he is not given to redundancy, and does not on every occasion report the sermons.

Acts 17:5 — Homily on Acts 37

"But the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people." So that the Gentiles were more in number. The Jews thought not themselves enough to raise the disturbance: for because they had no reasonable pretext, they ever effect such purposes by means of uproar, and by taking to themselves base men.

Acts 17:6 — Homily on Acts 37

"And when they found them not," it says, "they haled Jason and certain brethren." O the tyranny! dragged them without any cause out of their houses.

Acts 17:7 — Homily on Acts 37

"These all," say they, "do contrary to the decrees of Caesar": for since they spoke nothing contrary to what had been decreed, nor made any commotion in the city, they bring them under a different charge: "saying that there is another king, one Jesus." And what are ye afraid of, seeing He is dead?

Acts 17:8 — Homily on Acts 37

"And they troubled the people and the rulers of the city, when they heard these things." And what are ye afraid of, seeing He is dead?

Acts 17:9 — Homily on Acts 37

"And when they had taken security of Jason, and of the other, they let them go." A man worthy to be admired, that he put himself into danger, and sent them away from it. See how by giving security Jason sent Paul away: so that he gave his life to the hazard for him.

Acts 17:10-11 — Homily on Acts 37

"And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. These were more noble," it says, "than they of Thessalonica: more noble," i.e. more gentle in their behavior: "in that they received the word with all readiness," and this not inconsiderately, but with a strictness wherein was no passion, "searching the Scriptures whether these things were so." ... "Now these," it says, "were more noble than those in Thessalonica:" i.e. they were not men practising base things, but some were convinced, and the others who were not, did nothing of that sort. "Daily," it says, "searching the Scriptures whether these things were so:" not merely upon a sudden impetus or burst of zeal. "More noble," it says: i.e. in point of virtue.

Acts 17:10 — Homily on Acts 37

"And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews." See how the persecutions in every case extend the preaching.

Acts 17:11 — Homily on Acts 37

"Now these," it says, "were more noble than those in Thessalonica": i.e. they were not men practising base things, but some were convinced, and the others who were not, did nothing of that sort. "Daily," it says, "searching the Scriptures whether these things were so:" not merely upon a sudden impetus or burst of zeal. "More noble," it says: i.e. in point of virtue.

Acts 17:12 — Homily on Acts 37

"Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few." And here again are Greeks.

Acts 17:13 — Homily on Acts 37

"But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people." Because there were lewd persons there. And yet that city was greater. But it is no wonder in the greater city the people were worse: nay, of course to the greater city there go the worse men, where the occasions of disturbances are many. And as in the body, where the disease is more violent for having more matter and fuel, just so is it here.

Acts 17:14 — Homily on Acts 37

"And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still." See how he at one time gives way, at another presses on, and in many things takes his measures upon human considerations.

Acts 17:15 — Homily on Acts 37

"And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with speed, they departed." For though he was a Paul, nevertheless he needed them. And with good reason are they urged by God to go into Macedonia, for there lay Greece moreover bright before them. (ch. xvi. 9.)

Acts 17:16 — Homily on Acts 38

Observe how he meets with greater trials among the Jews than among the Gentiles. Thus in Athens he undergoes nothing of this kind; the thing goes as far as ridicule, and there an end: and yet he did make some converts: whereas among the Jews he underwent many perils; so much greater was their hostility against him. "His spirit," it says, "was roused within him when he saw the city all full of idols." Nowhere else were so many objects of worship to be seen.

Acts 17:17 — Homily on Acts 38

"He reasoned therefore in the synagogue," etc. Observe him again reasoning with Jews. By "devout persons" he means the proselytes. For the Jews were dispersed everywhere before Christ's coming, the Law indeed being henceforth, so to say, in process of dissolution, but at the same time the dispersed Jews teaching men religion. But those prevailed nothing, save only that they got witnesses of their own calamities.

Acts 17:18 — CATENA ON THE ACTS OF THE APOSTLES 17.18

By the term resurrection the Athenians understood a god, for they were accustomed even to worship females.… They called their gods daimones, for their cities were full of daimones.

Acts 17:18 — Homily on Acts 38

It is a wonder the philosophers did not laugh him to scorn, speaking in the way he did. "And some said, What does this babbler mean to say?" insolently, on the instant: this is far from philosophy. "Other some said, He seemeth to be a setter forth of strange gods," from the preaching, because he had no arrogance. They did not understand, nor comprehend the subjects he was speaking of - how should they? affirming as they did, some of them, that God is a body; others, that pleasure is the true happiness. "Of strange gods, because he preached unto them Jesus and the Resurrection": for in fact they supposed "Anastasis" (the Resurrection) to be some deity, being accustomed to worship female divinities also.

Acts 17:19-20 — Homily on Acts 38

"And having taken him, they brought him to the Areopagus" - not to punish, but in order to learn - "to the Areopagus" where the trials for murder were held. Thus observe, in hope of learning they ask him, saying, "May we know what is this new doctrine spoken of by thee? For thou bringest certain strange matters to our ears": everywhere novelty is the charge: "we would fain know therefore, what these things may mean."

Acts 17:19 — Homily on Acts 38

"And having taken him, they brought him," etc. The Athenians no longer enjoyed their own laws, but were become subject to the Romans. Then why did they hale him to the Areopagus? Meaning to overawe him - the place where they held the trials for bloodshed.

Acts 17:21 — Homily on Acts 38

It was a city of talkers, that city of theirs. "For all the Athenians and strangers which were there spent their time in nothing else, but either to tell, or to hear some new thing."

Acts 17:22 — Homily on Acts 38

"Then Paul stood in the midst of Mars hill, and said, Ye men of Athens, I look upon you as being in all things" - he puts it by way of encomium: the word does not seem to mean anything offensive - "more religiously disposed." For the cities were full of gods: this is why he says "more religiously disposed." "For as I passed by and viewed the objects of your worship" - he does not say simply the demons or deities, but paves the way for his discourse.

Acts 17:22 — CATENA ON THE ACTS OF THE APOSTLES 17.23

Paul found an altar, on which the words "to an unknown god" were engraved: who was that unknown god but Christ? Do you see the wisdom in changing the name? Do you see the reason he released the inscription from captivity?… To save and benefit them. What else? Perhaps one might say that the Athenians wrote these words for Christ?… They certainly wrote that with a different meaning, but he was, nevertheless, able to change it.… Why did they write it? They had many gods, or rather many demons, "All the gods of the Gentiles are demons," and some of them were native, others were foreign.… They had received some of their gods from their fathers, others from the neighboring nations, such as the Scythians, the Thracians and the Egyptians.… What did they do then? They erected an altar and inscribed it with the words "to an unknown god" in order to signify through the inscription: If by any chance there is another god who is still unknown to us, we will worship him too. See their immoderate superstition! For this reason Paul said from the beginning, "I see how extremely religious you are in every way … you not only worship the gods who are known to you, but also those who are still unknown to you." Therefore they had written, "To an unknown god." … The unknown God is none other than Christ.

Acts 17:23 — CATENA ON THE ACTS OF THE APOSTLES 17.23

He did not find in the city a holy book but an altar to an idol with the inscription "To an unknown god." The holy Paul, who had the grace of the Spirit, did not pass by but turned the altar with its inscription on its head.… He did not omit what the idolatrous Athenians had written.… We see what great value that inscription produced.… Paul entered the town, found an altar on which the words "to an unknown god" were engraved. What did he have to do?… Did the words of the Gospels need to be declared? They would have mocked them. Or maybe the words from the books of the prophets or from the precepts of the law should have been talked about? But they would not have believed. What did he do then? He rushed to the altar and defeated them with the weapons of the enemies themselves. And that was what he said, "I became everything to everyone: to the Jews a Jew, to those outside the law as if I were outside the law."

Acts 17:23 — Homily on Acts 38

"On which was inscribed, To an Unknown God." The Athenians, namely, as on many occasions they had received gods from foreign parts also - for instance, the temple of Minerva, Pan, and others from different countries - being afraid that there might be some other god not yet known to them, but worshipped elsewhere, for more assurance, forsooth, erected an altar to that god also: and as the god was not known, it was inscribed, "To an Unknown God." This God then, he tells them, is Christ; or rather, the God of all. "Him declare I unto you," Observe how he shows that they had already received Him, and "it is nothing strange," says he, "nothing new that I introduce to you." All along, this was what they had been saying: "What is this new doctrine spoken of by thee? For thou bringest certain strange matters to our ears." Immediately therefore he removes this surmise of theirs.

Acts 17:24 — Homily on Acts 38

"God that made the world and all things therein, He being Lord of heaven and earth" - for, that they may not imagine Him to be one of many, he presently sets them right on this point; adding, "dwelleth not in temples made with hands" - do you observe how, little by little, he brings in the philosophy? how he ridicules the heathen error?

Acts 17:25 — Homily on Acts 38

"Neither is worshipped with men's hands, as though he needed anything" - do you observe how, little by little, he brings in the philosophy? how he ridicules the heathen error? "seeing it is He that giveth to all life, and breath, and all things."

Acts 17:26 — Homily on Acts 38

"And hath made of one blood all nations of men for to dwell on all the face of the earth." This is peculiar to God. Look, then, whether these things may not be predicated of the Son also. "Being Lord," he saith, "of heaven and earth" - which they accounted to be God's. Both the creation he declares to be His work, and mankind also. "Having determined," he says, "the times assigned to them, and the bounds of their habitation."

Acts 17:27 — Homily on Acts 38

"That they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us: for in Him we live, and move, and have our being." This is said by Aratus the poet. Observe how he draws his arguments from things done by themselves, and from sayings of their own.

Acts 17:28 — Homily on Acts 38

"As certain also of your own poets have said, For we are also His offspring." This is said by Aratus the poet. Observe how he draws his arguments from things done by themselves, and from sayings of their own.

Acts 17:29 — Homily on Acts 38

"Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art." And yet for this reason we ought. By no means: for surely we are not like to such, nor are these souls of ours. "And imagination of man." How so? But some person might say, "We do not think this." But it was to the many that he was addressing himself, not now to Philosophy.

Acts 17:30 — Homily on Acts 38

Again, putting it upon their ignorance, he says, "Now the times of ignorance God overlooked." Having agitated their minds by the fear, he then adds this: and yet he says, "but now he commandeth all men everywhere to repent."

Acts 17:31 — Homily on Acts 38

"Because He hath appointed a day, in the which He will judge the world in righteousness by that man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead." Observe how he again declares the Passion. Observe the terror again: for, that the judgment is true, is clear from the raising Him up: for it is alleged in proof of that. That all he has been saying is true, is clear from the fact that He rose again. For He did give this "assurance to all men," His rising from the dead: this, also is henceforth certain.

Acts 17:31 — CATENA ON THE ACTS OF THE APOSTLES 17.31

What do you do, Paul? You say nothing about the form of God nor that he is equal to God or anything concerning the splendor of his glory. Indeed the time to say these things had not yet come, but it was enough that they admitted that he was a man. And Christ did the same, and Paul actually learned these things from him. In fact, Christ did not reveal his divinity immediately, but first Christ was believed to be simply a man and a prophet; then he appeared to be what he really was.

Acts 17:32 — Homily on Acts 39

For the Athenians, although fond of hearing strange things, nevertheless did not attend (to him); for this was not their study, but only to be always having something to say; which was the cause that made them hold off from him. But if this was their custom, how is it that they accuse him, "he seemeth to be a setter forth of strange gods?" Yes, but these were matters they did not at all know what to make of. Howbeit, he did convert both Dionysius the Areopagite, and some others. For those who were careful of (right) living, quickly received the word; but the others not so.

Acts 17:33-34 — Homily on Acts 39

"And so," it says, "Paul went forth." How? Having persuaded some; derided by others. "But certain men," it says, "clave unto him, and believed, among whom was also Dionysius the Areopagite and some others." He did convert both Dionysius the Areopagite, and some others. For those who were careful of right living, quickly received the word; but the others not so.

Acts 18:1 — Homily on Acts 39

What can be the reason that, having persuaded some so far as to say that they would hear him again, and there being no dangers, Paul is so in haste to leave Athens? Probably he knew that he should do them no great good; moreover he was led by the Spirit to Corinth. For the Athenians, although fond of hearing strange things, nevertheless did not attend to him; for this was not their study, but only to be always having something to say; which was the cause that made them hold off from him. It seemed to Paul sufficient to have cast the seeds of the doctrines. To Corinth then, as I said, he was led by the Spirit, in which city he was to abide.

Acts 18:2 — Homily on Acts 39

"And having found a certain Jew named Aquila, of Pontus by birth, lately come from Italy"--for the greater part of his life had been passed there--"and Priscilla his wife, because that Claudius had commanded all the Jews to depart from Rome." For though it was in the reign of Nero that the war against the Jews was consummated, yet from the time of Claudius and thenceforward it was fanning up, at a distance indeed, so that, were it but so, they might come to their senses, and from Rome they were now driven as common pests. This is why it is so ordered by Providence that Paul was led thither as a prisoner, that he might not as a Jew be driven away, but as acting under military custody might even be guarded there.

Acts 18:3 — Homily on Acts 39

Lo, what a justification he found for dwelling in the same house with them! For because here, of all places, it was necessary that he should not receive, as he himself says, "That wherein they glory, they may be found, even as we," it is providentially ordered that he there abides. Observe how, not in Jerusalem, nor near it the crisis was hasting to come, but at a greater distance. And with him he abides, and is not ashamed to abide, nay, for this very reason he does abide, as having a suitable lodging-place, for to him it was much more suitable than any king's palace. And smile not thou, beloved, to hear of his occupation. For it was good for him even as to the athlete the palaestra is more useful than delicate carpets; so to the warrior the iron sword is useful, not that of gold. "And wrought," though he preached. Let us be ashamed, who though we have no preaching to occupy us, live in idleness.

Acts 18:3 — CATENA ON THE ACTS OF THE APOSTLES 18.3-5

Let no one who is a craftsman be ashamed, but rather those who are reared for no purpose and do nothing, the ones who employ many servants and enjoy an immense court. For being raised as an unceasing worker is the nature of philosophy. The minds of such people are purer, more vigorous. The one who does nothing is really one who does much in vain and, full of indolence, in an entire day accomplishes nothing. The one engaged in work will take on nothing superfluous in haste, neither in deeds nor words nor thoughts. For such a person's entire soul, throughout the day, has been set on a painful means of existence. We, therefore, ought not to scorn those who support themselves by the work of their hands, but we should really count them blessed because of this.… Paul, after countless journeys, despite such great wonders, stayed with a tentmaker and sewed skins. Angels honored him and demons trembled at him, and still he was not ashamed to say, "These same hands served my needs and those who were with me."

Acts 18:4-5 — Homily on Acts 39

"And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were come from Macedonia, Paul was straitened in the word, testifying to the Jews that Jesus is the Christ." "And when the Jews opposed and blasphemed," i.e. they tried to bear him down, they set upon him. "And he disputed in the synagogue every sabbath day, and persuaded both Jews and Greeks": but "when they opposed and blasphemed" he withdrew, by this expecting to draw them more.

Acts 18:6 — Homily on Acts 39

What then does Paul? He separates from them, and in a very awful manner: and though he does not now say, "It was need that the word should be spoken unto you," yet he darkly intimates it to them: "and when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles." For wherefore having left that house did he come to live hard by the synagogue? was it not for this? For it was not that he saw any danger here. But therefore it is that Paul having testified to them--not teaches now, but testifies--"having shaken his garments," to terrify them not by word only but by action, "said unto them, Your blood be upon your own heads": he speaks the more vehemently as having already persuaded many. "I," says he, "am clean." Then we also are accountable for the blood of those entrusted to us, if we neglect them. "From this time forth I will go to the Gentiles." So that also when he says, "Henceforth let no man trouble me," he says it to terrify. For not so much did the punishment terrify, as this stung them.

Acts 18:7 — Homily on Acts 39

"And he departed thence, and entered into a certain man's house, named Justus, one that worshipped God, whose house joined hard to the synagogue." See how having again said, "Henceforth"--for all that, he does not neglect them; so that it was to rouse them that he said this, and thereupon came to Justus, whose house was contiguous to the synagogue, so that even from this they might have jealousy, from the very proximity. "And having removed thence he came into the house of one named Justus, that worshipped God, whose house was contiguous to the synagogue," and there abode, by this wishing to persuade them that he was in earnest to go to the Gentiles. Accordingly, mark immediately the ruler of the synagogue converted, and many others, when he had done this.

Acts 18:8 — Homily on Acts 39

"And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house." This also was, of all things, enough to bring them over. "And many of the Corinthians hearing believed, and were baptized." "Crispus the ruler of the synagogue believed in the Lord, with his whole house: and many of the Corinthians hearing believed, and were baptized." "With his whole house": observe the converts in those times doing this with their entire household. This Crispus he means where he writes, "I baptized none save Crispus and Gaius." This same I take to be called Sosthenes--evidently a believer, insomuch that he is beaten, and is always present with Paul.

Acts 18:9-10 — Homily on Acts 39

"Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city." See by how many reasons He persuades him, and how He puts last the reason which of all others most prevailed with him, "I have much people in this city." Now even the number of the "much people" persuaded him, but Christ's claiming them for His own moved him more. Yet He says also, "Fear not": for the danger was become greater now, both because more believed, and also the ruler of the synagogue. This was enough to rouse him. Not that he was reproved as fearing; but that he should not suffer aught; "I am with thee, and none shall set upon thee to hurt thee." For He did not always permit them to suffer evil, that they might not become too weak. For nothing so grieved Paul, as men's unbelief and setting themselves against the Truth: this was worse than the dangers. Therefore it is that Christ appears to him now.

Acts 18:11-12 — Homily on Acts 39

"And he continued there a year and six months, teaching the word of God among them. And when Gallio was proconsul of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment-seat." Do you mark why those men were ever contriving to give a public turn to the misdemeanors they accused them of? After the year and six months, they set upon him. Because they had no longer the use of their own laws.

Acts 18:13-16 — Homily on Acts 39

"Saying, This fellow seduceth men contrary to the law to worship God. And when Paul was about to open his mouth, Gallio said: If indeed it were any wrong-doing or wicked lewdness, O ye Jews, reason would that I should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drave them from the judgment-seat." This Gallio seems to me to have been a sensible man. Thus observe, when these had said, "Against the law he seduceth men to worship God," he "cared for none of these things": and observe how he answers them: "If indeed it were" any matter affecting the city, "any wrong-doing or wicked lewdness," etc. And observe how prudent he is: for he does not say straightway, I care not, but, "If," says he, "it were a matter of wrong-doing or wicked lewdness, O ye Jews, reason would that I should bear with you; but if it be a question of doctrine and words and of your law, see ye to it, for I do not choose to be a judge of such matters." He taught them that not such are the matters which crave a judicial sentence, but they do all things out of order. And he does not say, It is not my duty, but, "I do not choose," that they may not trouble him again. Thus Pilate said in the case of Christ, "Take ye Him, and judge him according to your law." But they were just like men drunken and mad.

Acts 18:14 — CATENA ON THE ACTS OF THE APOSTLES 18.14

He condemns Pilate, who did not find any proven accusation against Jesus, the Word of God, yet had him flogged and handed him over to death, saying, "I find no pretext for the death of this man."

Acts 18:17 — Homily on Acts 39

He taught them that such matters do not demand a judicial sentence, but they were doing everything out of order. And he does not say, "It is not my duty," but "I do not choose," so that they may not trouble him again. Thus Pilate said in the case of Christ, "Take him, and judge him according to your law." But they were just like drunkards and madmen. "And he drove them from the judgment seat"—he effectively closed the tribunal against them. "Then all seized Sosthenes the ruler of the synagogue and beat him before the judgment seat. And Gallio cared for none of these things." This thing, of all others, set them on to this violence: their persuasion that the governor would not even let himself become aware of it. It was a splendid victory. O the shame they were put to! For it is one thing to have come off victorious from a controversy and another for those to learn that he cared nothing for the affair.

Acts 18:18 — Homily on Acts 40

See how the Law was breaking up; see how they were bound by conscience. This, namely, was a Jewish custom, to shear their heads agreeably with a vow. But then there ought to be also a sacrifice, which was not the case here. "Having yet tarried:" after the beating of Sosthenes. For it was necessary that he should yet tarry, and comfort them concerning these things. "He sailed for Syria." Why does he desire again to come to Syria? It was there that "the disciples were ordered to be called Christians": there, that he had been "commended to the grace of God": there, that he had effected such things concerning the doctrine.

Acts 18:19 — Homily on Acts 40

"And with him Priscilla" - lo, a woman also - "and Aquila." But these he left at Ephesus. With good reason, namely, that they should teach. For having been with him so long time, they were learning many things: and yet he did not at present withdraw them from their custom as Jews. "And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews."

Acts 18:19 — CATENA ON THE ACTS OF THE APOSTLES 18.19

[Paul] left them in Ephesus so that they might teach. Indeed those who had stayed with him for such a long time had learned many things; he had not, however, completely detached them from the Jewish customs.

Acts 18:20-21 — Homily on Acts 40

"When they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem." Therefore it was that he was hindered from coming into Asia, being impelled to what was of pressing moment. Thus observe him here, entreated (by them) to stay, but because he could not comply, being in haste to depart, "he bade them farewell." However, he did not leave them without more ado, but with promise (to return): "But I will return again unto you, if God will. And he sailed from Ephesus."

Acts 18:22-23 — Homily on Acts 40

"And when he had landed at Caesarea, and gone up, and saluted the Church, he went down to Antioch. And after he had spent some time there, he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples." He came again to those places which he had previously visited. Through these regions also he merely passes again, just enough to establish them by his presence.

Acts 18:24 — Homily on Acts 40

"And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus." Lo, even learned men are now urgent, and the disciples henceforth go abroad. Do you mark the spread of the preaching? For he was an awakened man, travelling in foreign parts for this very purpose. Writing of him the Apostle said, "Now concerning Apollos our brother." (1 Cor. xvi. 12.)

Acts 18:25 — Homily on Acts 40

"This man was instructed in the way of the Lord; and being fervent in the Spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John." If this man knew only the baptism of John, how is it that he was "fervent in the Spirit," for the Spirit was not given in that way? It seems to me that this was one of the hundred and twenty who were baptized with the Apostles: or, if not so, then the same that took place in the case of Cornelius, took place also in the case of this man. Though not knowing all, by his zeal he attracted the Holy Spirit, in the same manner as Cornelius and his company.

Acts 18:26 — CATENA ON THE ACTS OF THE APOSTLES 18.26-27

The boldness of the man was great: he spoke precisely about Jesus, but he was in need of precision, of other further teaching. And still, in this way, even though [Apollos] did not know all, he had, because of his eagerness, drawn to himself the Holy Spirit, just as those at the house of Cornelius.

Acts 18:26 — Homily on Acts 40

"And he began to speak boldly in the synagogue: whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly." It was not for nothing that Paul left them at Ephesus, but for Apollos' sake, the Spirit so ordered it, that he might come with greater force to the attack upon Corinth. What may be the reason that to him they did nothing, but Paul they assault? They knew that he was the leader, and great was the name of the man. Great was the boldness of the man. He taught diligently the things concerning Jesus, but he needed more diligent teaching.

Acts 18:27 — Homily on Acts 40

"And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him." He wished then also to depart into Achaia, and these also encouraged him to do so, having also given him letters. In faith, he did all by faith; "the brethren wrote," etc. Nowhere envy, nowhere an evil eye. Aquila teaches, or rather this man lets himself be taught. He was minded to depart, and they send letters.

Acts 18:28 — Homily on Acts 40

"For he mightily convinced the Jews, and that publicly, showing by the Scriptures that Jesus was Christ." Now by this, that he "publicly" convinced them, his boldness was shown: by the clearness of his arguing, his power was declared: by his convicting them out of the Scriptures, his skill of learning. For neither boldness by itself contributes aught, where there is not power, nor power where there is not boldness. "He mightily convinced," it says.

Acts 19:1 — Homily on Acts 40

"And it came to pass, that, while Apollos was at Corinth, Paul, having passed through the upper coasts" - meaning what we have read as to Caesarea and the other places - "came to Ephesus, and having found certain disciples." But whence had those, being in Ephesus, the baptism of John? Probably they had been on a visit at Jerusalem at the time of John's preaching, and did not even know Jesus.

Acts 19:2 — HOMILIES ON THE GOSPEL OF JOHN 17

For it was not in the power of John to give the Spirit, as those who were baptized by him show when they say, "We have not so much as heard whether there be any Holy Ghost." (Acts xix. 2.) In truth, Christ needed not baptism, neither his nor any other; but rather baptism needed the power of Christ. For that which was wanting was the crowning blessing of all, that he who was baptized should be deemed worthy of the Spirit. This free gift then of the Spirit He added when He came.

Acts 19:2 — Homily on Acts 40

"Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost." He does not say to them, Do ye believe in Jesus? but what? "Have ye received the Holy Ghost?" He knew that they had not, but wishes themselves to say it, that having learnt what they lack, they may ask.

Acts 19:3-4 — Homily on Acts 40

"And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him who should come after him, that is, on Christ Jesus." For that they did not even believe in Christ is plain from his saying, "that they should believe on Him that was to come after him." And he did not say, The baptism of John is nothing, but, It is incomplete. Nor does he add this (in so many words), but he taught them, and many received the Holy Ghost. From the baptism itself he (John) prophesies: and he leads them (to see) that this is the meaning of John's baptism. "That they should believe on Him that was to come:" on what kind (of Person)? "I indeed baptize you with water, but He that cometh after me, shall baptize you with the Holy Ghost." (Matt. iii. 11.)

Acts 19:5-6 — Homily on Acts 40

"When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." The gift is twofold: tongues and prophesyings. Hence is shown an important doctrine, that the baptism of John is incomplete. And he does not say, "Baptism" of forgiveness, but, "of repentance." So that it was likely they had the Spirit, but it did not appear until Paul had laid his hands upon them: then they spake with tongues, etc.

Acts 19:8 — Homily on Acts 41

See him in every place forcing his way into the synagogue, and in this manner departing thence. For in every place, he wished to have the occasion given him by them. He wished to separate the disciples thence, and to have the beginning for ceasing to assemble with them, given by the Jews themselves. He was henceforth "provoking them to jealousy." For both the Gentiles readily received him, and the Jews, upon the Gentiles receiving him, repented. This is why he continually made a stir among them, "for three months arguing and persuading concerning the kingdom of God": for you must not suppose because you hear of his "speaking boldly," that there was any harshness: it was of good things that he discoursed, of a kingdom: who would not have heard him?

Acts 19:8-9 — Homily on Acts 41

"And having entered in to the synagogue," etc. But why did he speak boldly? It means, he was ready to confront dangers, and disputed more openly, not veiling the doctrines. "But when some were hardened, and spake evil of the way, having departed from them, he separated the disciples." He put a stop, it means, to their evil-speaking: he did not wish to kindle their envy, nor to bring them into more contention. Hence let us also learn not to put ourselves in the way of evil-speaking men, but to depart from them: he did not speak evil, when himself evil spoken of. "He disputed daily," and by this gained the many, that, being evil intreated and evil spoken of, he did not utterly break away from them, and keep aloof. The evil-speakers are defeated. They calumniated the doctrine itself; therefore so as neither to rouse the disciples to wrath, nor disturb them, he withdrew, showing that everywhere alike they repel salvation from them.

Acts 19:9-10 — Homily on Acts 41

"But when divers were hardened, speaking evil of the way." They might well call it "the way"; this was indeed the way, that led into the kingdom of heaven. "He departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks." Do you mark how much was effected by his persisting? "Both Jews and Greeks heard: all that dwelt in Asia": it was for this also that the Lord suffered him not to go into Asia on a former occasion; waiting, as it seems to me, for this same conjuncture. Here now he does not even apologize, seeing that the Gentiles everywhere have believed. "In the school of one Tyrannus": it was not that he sought the place, but without more ado where there was a school there he discoursed.

Acts 19:9 — CATENA ON THE ACTS OF THE APOSTLES 19.9

Fittingly do they call this "the way," as it truly was the way that leads to the kingdom of heaven. Or the Scripture is saying that Christ is the way, as he is called the way, or it is speaking of the true faith, that which is proclaimed through Paul, by which any wayfarer arrives at the kingdom of heaven.

Acts 19:9 — Homily on Acts 41

"But when divers were hardened, speaking evil of the way." They might well call it "the way"; this was indeed the way, that led into the kingdom of heaven. "He departed from them, and separated the disciples, disputing daily in the school of one Tyrannus." He put a stop to their evil-speaking: he did not wish to kindle their envy. Hence let us also learn not to put ourselves in the way of evil-speaking men, but to depart from them: he did not speak evil, when himself evil spoken of. "He disputed daily," and by this gained the many.

Acts 19:10 — CATENA ON THE ACTS OF THE APOSTLES 19.10

See how much separating oneself accomplishes: both the Jews and Hellenes came to listen. He teaches those who believe in the Son of God to separate themselves from those who blaspheme him.

Acts 19:10 — Homily on Acts 41

"And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks." Do you mark how much was effected by his persisting? "Both Jews and Greeks heard: all that dwelt in Asia": it was for this also that the Lord suffered him not to go into Asia on a former occasion; waiting, as it seems to me, for this same conjuncture. And so he disputed in the school of one Tyrannus for two years: where were believers, and believers exceedingly advanced in the faith. Moreover Paul writes to them as to great men.

Acts 19:11-12 — Homily on Acts 41

"And God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." Not touched the wearer only and so were healed, but also receiving them, they laid them upon the sick and so healed them. "He that believeth on Me," saith Christ, "doeth greater works than those which I do." This, and the miracle of the shadows is what He meant in those words. And look, no sooner is the trial from those without over, than this from the demons begins. Mark the infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed to it. What could be greater than this? But, on the contrary, it resulted in just the opposite effect. If any of the heathens believe not, having seen the very dust working these effects, let him believe.

Acts 19:12 — Homily on Acts 41

"So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." Not touched the wearer only and so were healed, but also receiving them, they laid them upon the sick and so healed them. "He that believeth on Me," saith Christ, "doeth greater works than those which I do." This, and the miracle of the shadows is what He meant in those words. Wonderful, how great the power of them that have believed! Mark the infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed to it. What could be greater than this? But, on the contrary, it resulted in just the opposite effect.

Acts 19:12 — CATENA ON THE ACTS OF THE APOSTLES 19.11-12

What Christ is saying is this, "Whoever believes in me will, in my name, do greater signs than I have done." And these are the greater signs that they did: their shadows raised the dead. Thus was the power of Christ especially proclaimed, since it was not so marvelous that he performed miracles while living, as it was that, when he had died, others were able to do greater than [Christ] in his own name. This itself was the most irrefutable demonstration of the resurrection. He would not, even had he been seen, have been believed to such an extent, since they could have said that he was a phantasm, but should someone see greater signs occur from the mere mention of his name—even when he was among humankind in the flesh—that one, unless terribly shameless, would not have refused to believe.

Acts 19:13 — Homily on Acts 41

"Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth." So entirely did they do all by way of trade! Observe: vagabond, or, itinerant, Jewish exorcists. And to believe indeed, they had no mind; but by that Name they wished to cast out the demons. "By Jesus, whom Paul preacheth." Only see what a name Paul had got! Wonderful, how great the power of them that have believed! Both Simon for the sake of merchandise sought the grace of the Spirit, and these for this object did this. What hardness of heart! Why does not Paul rebuke them? It would have looked like envy, therefore it is so ordered.

Acts 19:14-16 — Homily on Acts 41

"And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." They did it in secret: then their impotence is publicly exposed. Then not the Name does anything, unless it be spoken with faith. See how they used their weapons against themselves! So far were they from thinking Jesus to be anything great: no, they must needs add Paul, as thinking him to be something great. Here one may marvel how it was that the demon did not cooperate with the imposture of the exorcists, but on the contrary exposed them, and laid open their stage-play. He seems to me to have done this in exceeding wrath: just as it might be, if a person being in uttermost peril, should be exposed by some pitiful creature, and wish to vent all his rage upon him.

Acts 19:15 — Homily on Acts 41

"Jesus I know, and Paul I know." For, that there may not seem to be any slight put upon the Name of Jesus, the demon first confesses Him, and then has permission given him. For, to show that it was not any weakness of the Name, but all owing to the imposture of those men, why did not the same take place in the case of Paul? "They fled out of that house naked and wounded": he sorely battered their heads, perhaps rent their garments. "Jesus," says he, "I know," etc. Be ashamed, ye that are ignorant of Him. "And Paul I know." Well said, "Think not that it is because I despise them, that I do these things." Great was the fear of the demon. And why without these words did he not rend their garments? For so he would both have sated his wrath, and established the delusion. He feared as I said, the unapproachable force, and would not have had such power had he not said this.

Acts 19:17-18 — Homily on Acts 41

"And this became known to all, both Jews and Greeks, that dwelt at Ephesus, and fear fell upon them all, and the name of the Lord Jesus was magnified. And many of them that had believed came confessing and making known their practices." For since they had got to possess such power as, by means of the demons, to do such things, well might this be the consequence. Look, in every case, how men are converted not so much in consequence of good things as of things fearful. In the case of Sapphira, fear fell upon the Church, and men dared not join themselves to them: here they received handkerchiefs and aprons, and were healed: and after this, then they came confessing their sins. Hereby the power of the demons is shown to be a great one, when it is against unbelievers.

Acts 19:19-20 — Homily on Acts 41

"And many of them that practised curious arts, brought their books together, and burnt them in the presence of all men" - having seen that there was no more use of them now that the demons themselves do these things - "and reckoned up the price of them, and found the amount fifty thousand pieces of silver. So mightily grew the word of God and prevailed." And so he disputed in the school of one Tyrannus for two years: where were believers, and believers exceedingly advanced in the faith. Moreover Paul writes to them as to great men. Ephesus was famous for its sorcerers and magicians. The "curious arts" were arts connected with this sorcery and the books burned contained mysterious sentences and symbols which gave to them an extravagant worth in the eyes of the superstitious.

Acts 19:21-41 — Homily on Acts 42

Seest thou how God permits trials, and by them stirs up and awakens the disciples, and makes them more energetic? Then let us not sink down under trials: for He Himself will "also make the way of escape, that we may be able to bear them." Nothing so makes friends, and rivets them so firmly, as affliction: nothing so fastens and compacts the souls of believers: nothing is so seasonable for us teachers in order that the things said by us may be heard. For the hearer when he is in ease is listless and indolent, and seems to suffer annoyance from the speaker: but when he is in affliction and distress, he falls into a great longing for the hearing. For when distressed in his soul, he seeks on all sides to find comfort for his affliction: and the preaching brings no small comfort.

Acts 19:21 — Homily on Acts 42

He sends Timothy and Erastus into Macedonia, but himself remains at Ephesus. Having made a long enough stay in that city, he wishes to remove elsewhere again. But how is it, that having from the first chosen to depart into Syria, he turns back to Macedonia? "He purposed," it says, "in the Spirit," showing that all that he did was done not of his own power. Now he prophesies, saying, "I must also see Rome:" perhaps to comfort them with the consideration of his not remaining at a distance, but coming nearer to them again, and to arouse the minds of the disciples by the prophecy.

Acts 19:22 — CATENA ON THE ACTS OF THE APOSTLES 19.21

He sends them ahead to announce his coming and thus to rouse their expectations, but most of all to stay a while in Asia. And for good reason, since there ruled the tyranny of philosophers. He went and spoke with them more, since there was much superstition.

Acts 19:22 — Homily on Acts 42

"But he himself tarried awhile in Asia." Most of all does he pass his time in Asia; and with reason: there, namely, was the tyranny, of the philosophers. Afterwards also he came and discoursed to them again.

Acts 19:23 — Homily on Acts 42

"There arose no small stir about the Way." Do you see the renown acquired? They contradicted, it says: then came miracles, twofold: then again, danger: such is the way the threads alternate throughout the whole texture of the history.

Acts 19:24 — Homily on Acts 42

"For a certain man named Demetrius, a silversmith, which made silver temples of Diana, brought no small gain unto the craftsmen." "Which made," it says, "silver temples of Diana." And how is it possible that temples could be made of silver? Perhaps as small boxes. Great was the honor paid to this Diana in Ephesus; since, when their temple was burnt it so grieved them, that they forbade even the name of the incendiary ever to be mentioned. See how, wherever there is idolatry, in every case we find money at the bottom of it. Both in the former instance it was for money, and in the case of this man, for money. It was not for their religion, because they thought that in danger; no, it was for their lucrative craft, that it would have nothing to work upon.

Acts 19:25 — Homily on Acts 42

Observe the maliciousness of the man. He was wealthy himself, and to him indeed it was no such great loss; but to them the loss was great, since they were poor, and subsisted on their daily earnings. Nevertheless, these men say nothing, but only he. And observe: "Whom having collected, and the workmen of like occupation," having themselves common cause with him, "he said, Sirs, ye know that by this craft we have our wealth" then he brought the danger home to them, that we are in danger of falling from this our craft into starvation.

Acts 19:26 — Homily on Acts 42

"Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: so that not only this our craft is in danger to be set at naught; but also, that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth." And yet the very things he spoke were enough to bring them to true religion: but being poor senseless creatures, this is the part they act. For if this man Paul is strong enough to turn away all, and the worship of the gods is in jeopardy, one ought to reflect, how great must this man's God be, and that he will much more give you those things, for which ye are afraid.

Acts 19:27 — Homily on Acts 42

And yet the very things he spoke were enough to bring them to true religion: but being poor senseless creatures, this is the part they act. For if this (Paul being) man is strong enough to turn away all, and the worship of the gods is in jeopardy, one ought to reflect, how great must this man's God be, and that he will much more give you those things, for which ye are afraid. Already (at the outset) he has secured a hold upon their minds by saying, "This Paul hath turned away much people, saying, that they be no gods, which are made with men's hands." See what it is that the heathen are so indignant at; because he said that "they which be made of men are no gods." Throughout, he drives his speech at their craft. Then that which most grieved them he brings in afterwards. But, with the other gods, he would say, we have no concern, but that "the temple also of the great goddess Diana is in danger to be destroyed." Then, lest he should seem to say this for the sake of lucre, see what he adds: "Whom the whole world worshippeth." Observe how he showed Paul's power to be the greater, proving all (their gods) to be wretched and miserable creatures, since a mere man, who was driven about, a mere tentmaker, had so much power. Observe the testimonies borne to the Apostles by their enemies, that they overthrew their worship.

Acts 19:28 — Homily on Acts 42

Observe the testimonies borne to the Apostles by their enemies, that they overthrew their worship. There at Lystra they brought "garlands and oxen." Here he says, "This our craft is in danger to be set at naught. - Ye have filled all everywhere with your doctrine." So said the Jews also with regard to Christ: "Ye see how the world is going after Him"; and, "The Romans shall come and take away our city." And again on another occasion, "These that have turned the world upside down are come hither also." - "And when they heard these sayings, they were full of wrath." Upon what was that wrath called forth? On hearing about Diana, and about their source of gain.

Acts 19:29 — Homily on Acts 42

"And cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion: and rushed with one accord into the theatre." Such is the way with vulgar minds, any trivial occasion shall hurry them away and inflame their passions. Therefore it behooves to do things with strict examination. But see how contemptible they were, to be so exposed to all excitements! "Having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they dragged them:" here again recklessly, just as did the Jews in the case of Jason; and everywhere they set upon them.

Acts 19:30 — Homily on Acts 42

"And when Paul would have entered in unto the people, the disciples suffered him not," so far were they from all display and love of glory.

Acts 19:31 — Homily on Acts 42

"And certain of the Asiarchs, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre" to a disorderly populace and tumult. And Paul complies, for he was not vainglorious, nor ambitious.

Acts 19:31 — CATENA ON THE ACTS OF THE APOSTLES 19.30-31

"They urged him not to hand himself over" to the disorderly mob and the violence in the theatre, and Paul was persuaded, since he was neither vainglorious nor ostentatious.… Knowing his eagerness, they begged him, since all these faithful loved him so much.

Acts 19:32 — Homily on Acts 42

"Some therefore cried one thing, and some another: for the assembly was confused." Such is the nature of the multitude: it recklessly follows, like fire when it has fallen upon fuel; and the more part knew not wherefore they were come together.

Acts 19:33 — Homily on Acts 42

"And they drew Alexander out of the multitude, the Jews putting him forward." It was the Jews that thrust him forward; but as providence ordered it, this man did not speak. "And Alexander beckoned with the hand, and would have made his defence unto the people."

Acts 19:34 — Homily on Acts 42

"But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians." A childish understanding indeed! as if they were afraid, lest their worship should be extinguished, they shouted without intermission. For two years had Paul abode there, and see how many heathen there were still!

Acts 19:35 — CATENA ON THE ACTS OF THE APOSTLES 19.35

Rightly does the grammarian say, "Who is ignorant of the city of the Ephesians?" … He does not say "Who does not know Artemis?" but "Who does not know your city?" which is what they were worshiping: … they were trying to make their faith a pretext for making money.

Acts 19:35 — Homily on Acts 42

"And when the town clerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is temple-keeper of the great goddess Diana, and of the image which fell down from Jupiter?" As if the thing were not palpable. With this saying first he extinguished their wrath. "And of the Diopetes." There was another sacred object that was so called. Either he means the piece of burnt earth or her image.

Acts 19:36 — Homily on Acts 42

"Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly." Why then do ye make a question about them, as if these things were not plain? Then he quietly chides them, showing that they had come together without reason. "And to do nothing rashly" he says. Showing that they had acted rashly.

Acts 19:37 — Homily on Acts 42

"For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess." All this however he says to the people; but in order that those (workmen) also might become more reasonable, he says: "Wherefore if Demetrius, and the craftsman which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye enquire anything concerning other matters, it shall be determined in a lawful assembly. For we are in danger to be called in question for this day's uproar, there being no cause, for which (matter) we shall not be able to give an account for this concourse." "A lawful assembly," he says, for there were three assemblies according to law in each month; but this one was contrary to law. Then he terrified them also by saying, "We are in danger to be called to account" for sedition.

Acts 19:38 — Homily on Acts 42

In order that those (workmen) also might become more reasonable, he says: "Wherefore if Demetrius, and the craftsman which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. But if ye enquire anything concerning other matters, it shall be determined in a lawful assembly. For we are in danger to be called in question for this day's uproar, there being no cause, for which (matter) we shall not be able to give an account for this concourse." "A lawful assembly," he says, for there were three assemblies according to law in each month; but this one was contrary to law. Then he terrified them also by saying, "We are in danger to be called to account" for sedition.

Acts 19:39 — Homily on Acts 42

"But if ye enquire anything concerning other matters, it shall be determined in a lawful assembly." "A lawful assembly," he says, for there were three assemblies according to law in each month; but this one was contrary to law.

Acts 19:40 — Homily on Acts 42

"For we are in danger to be called in question for this day's uproar, there being no cause, for which matter we shall not be able to give an account for this concourse." Then he terrified them also by saying, "We are in danger to be called to account" for sedition.

Acts 19:41 — Homily on Acts 42

See how prudently, how cleverly, the unbelievers (act). Thus he extinguished their wrath. For as it is easily kindled, so also is it easily extinguished. "And when he had thus spoken," it says, "he dismissed the assembly."

Acts 20:1 — Homily on Acts 43

"And having embraced them," it says, "he departed for to go into Macedonia." By this again he refreshed them, giving them much consolation. There was need of much comforting after that uproar. Accordingly, having done this, he goes into Macedonia, and then into Greece.

Acts 20:2-3 — Homily on Acts 43

"And having exhorted" the Macedonians, "with much discourse, he came into Greece." Observe how we everywhere find him accomplishing all by means of preaching, not by miracles. "And we, sailed," etc. The writer constantly shows him to us as hasting to get to Syria; and the reason of it was the Church, and Jerusalem, but still he restrained his desire, so as to set all right in those parts also.

Acts 20:4-5 — Homily on Acts 43

"And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. These going before tarried for us at Troas." But how does he call Timothy a man "of Thessalonica?" This is not his meaning, but, "Of Thessalonians, Aristarchus and Secundus and Gaius: of Derbe, Timothy," etc., these, he says, went before him to Troas, preparing the way for him.

Acts 20:6 — Homily on Acts 43

"And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days." For it seems to me that he made a point of keeping the feasts in the large cities. "From Philippi," where the affair of the prison had taken place. This was his third coming into Macedonia, and it is a high testimony that he bears to the Philippians, which is the reason why he makes some stay there.

Acts 20:7 — Homily on Acts 43

"And upon the day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight." It was then the season between Easter and Pentecost. See how everything was subordinate to the preaching. It was also, it says, the Lord's day. Not even during night-time was he silent, nay he discoursed the rather then, because of stillness. Mark how he both made a long discourse, and beyond the time of supper itself.

Acts 20:8-9 — Homily on Acts 43

"And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead." But the Devil disturbed the feast-not that he prevailed, however-by plunging the hearer in sleep, and causing him to fall down. But observe, I pray you, the theatre, how crowded it was: and the miracle, what it was. "He was sitting in a window," at dead of night. Such was their eagerness to hear him!

Acts 20:9 — Homily on Acts 43

"And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead." And the wonderful circumstance is, that though he was a youth, he was not listless and indifferent; and though he felt himself weighed down by sleep, he did not go away, nor yet fear the danger of falling down. It was not from listlessness that he slumbered, but from necessity of nature.

Acts 20:10 — Homily on Acts 43

"And Paul went down, and fell on him, and embracing him, said, Trouble not yourselves; for his life is in him." He said not, "He shall come to life again, for I will raise him up:" but mark the unassuming way in which he comforts them: "for his life," says he, "is in him."

Acts 20:11 — Homily on Acts 43

"When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed." This thing cut short the discourse; it did no harm, however. Do you mark the frugality of the supper? Do you observe how they passed the whole night? Such were their meals, that the hearers came away sober, and fit for hearing.

Acts 20:12 — Homily on Acts 43

"And they brought the young man alive, and were not a little comforted," both because they received him back alive, and because a miracle had been wrought. The narrative requires the interpretation that this was a case of restoration to life, not merely of revival from suspended animation. This is established by the fact that Eutychus is said to have been taken up dead. Moreover "he was taken up dead" is opposed to "they brought him alive." He was dead; they brought him alive.

Acts 20:13 — Homily on Acts 43

"And we went before to ship, and sailed unto Thasos, there intending to take in Paul: for so had he appointed, minding himself to go afoot." We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him.

Acts 20:14-15 — Homily on Acts 43

We often find Paul parting from the disciples. For behold again, he himself goes afoot: giving them the easier way, and himself choosing the more painful. He went afoot, both that he might arrange many matters, and by way of training them to bear a parting from him. "And when he had joined us at Thasos, having taken him on board, we came to Mytilene; and having sailed thence on the morrow, we come over against Chios"-then they pass the island-"and on the next day we touched at Samos, and having stopped at Trogylium, on the following day we came to Miletus."

Acts 20:16 — Homily on Acts 43

"For Paul had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be in Jerusalem the day of Pentecost." Why this haste? Not for the sake of the feast, but of the multitude. At the same time, by this he conciliated the Jews, as being one that did honor the feasts, wishing to gain even his adversaries: at the same time also he delivers the word. Accordingly, see what great gain accrued, from all being present.

Acts 20:17-18 — Homily on Acts 44

See him, hasting to sail by, and yet not overlooking them, but taking order for all. Having sent for the rulers, through those he discourses to them (the Ephesians): but it is worthy of admiration, how finding himself under a necessity of saying certain great things about himself, he tries to make the least he can of it. "Ye know." For just as Samuel, when about to deliver up the government to Saul says in their presence, "Have I taken aught of your hands? Ye are witnesses, and God also" (1 Sam. xii. 3, 5); (so Paul here). David also, when disbelieved, says, "I was with the flock keeping my father's sheep: and when the bear came, I scared her away with my hands" (1 Sam. xvii. 34, 35): and Paul himself too says to the Corinthians "I am become a fool; ye have compelled me." (2 Cor. xii. 11.) Nay, God Himself also does the same, not speaking of himself upon any and every occasion, but only when He is disbelieved, then He brings up His benefits. Accordingly, see what Paul does here: first he adduces their own testimony: that you may not imagine his words to be mere boasting, he calls the hearers themselves as witnesses of the things he says, since he was not likely to speak lies in their presence. This is the excellence of a teacher, to have for witnesses of his merits those who are his disciples.

Acts 20:19 — Homily on Acts 44

And what is wonderful, Not for one day nor for two, says he, have I continued doing this. He wishes to cheer them for the future, that they may bravely bear all things, both the parting from him, and the trials about to take place-just as it was in the case of Moses and Joshua. And see how he begins: "How I have been with you the whole time, serving the Lord with all humility of mind." Observe, what most becomes rulers: "hating pride" (Exod. xviii. 21, LXX.), says (Moses): which (qualification) is especially in point for rulers, because to them there is (almost) a necessity of becoming arrogant. This (humility) is the groundwork of all that is good, as in fact Christ saith, "Blessed are the poor in spirit." (Matt. v. 3.) And (here) not simply, "with humility of mind," but, "with all humility." For there are many kinds of humility, in word and in action, towards rulers, and toward the ruled.

Acts 20:20 — Homily on Acts 44

Mark, here, I pray you, a character of teaching: "I kept back nothing," he says, ungrudging fulness, unshrinking promptness-"of what was profitable unto you:" because there were things which they did not need to learn. For as the hiding some things would have been like grudging, so the saying all things would be folly. This is why he adds, "that was profitable unto you. But have showed you, and have taught you:" have not only said, but also taught: not doing this either as a mere matter of form. For that this is what he means, observe what he says: "publicly, and from house to house:" thereby representing the exceeding toil, the great earnestness and endurance.

Acts 20:21 — Homily on Acts 44

"Both Jews, and Greeks." Not (addressing myself) to you alone. "Testifying:" here, the boldness of speech: and that, even though we do no good, yet we must speak: for this is the meaning of "testifying," when we speak to those who do not pay attention: and so the word diamarturasthai is for the most part used. "I call heaven and earth to witness" (Deut. iv. 26), diamarturomai, Moses, says: and now Paul himself, Diamarturomenoj "both to Jews and Greeks repentance toward God." What testifiest thou? That they should be careful about their manner of life: that they should repent, and draw near to God. "Both to Jews and Greeks"-for neither did the Jews know Him-both by reason of their works, he says, "repentance towards God," and, by reason that they knew not the Son, he adds, "and faith in the Lord Jesus."

Acts 20:22-23 — Homily on Acts 44

To what end, then, sayest thou these things? to what end dost thou put them in mind of them? What has come of it? hast thou anything to lay to their charge? Having first alarmed their feeling, then he adds, "And now, behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me." Wherefore says he this? By way of preparing them to be always ready to meet dangers, whether seen or unseen, and in all things to obey the Spirit. He shows that it is for great objects that he is led away from them. "Save that the Holy Ghost," he says, me, "in every city witnesseth to me saying"-to show that he departs willingly; that you may not imagine it any bond or necessity, when he says, "bound in the Spirit-that in every city bonds and afflictions await me."

Acts 20:24 — Homily on Acts 44

Then also he adds this, "I count not my life dear, until I shall have fulfilled my course and the ministry, which I received of the Lord Jesus." Until I shall have finished my course, says he, with joy. Do you mark how (clearly) these were the words not of one lamenting, but of one who forbore to make the most (of his troubles) of one who would instruct those (whom he addressed), and sympathize with them in the things which were befalling. He says not, "I grieve indeed, but one must needs bear it:" "but," says he, "of none of those things do I make account, neither do I have," i.e. account "my life dear to me." Why this again? not to extol himself, but to teach them, as by the former words, humility, so by these, fortitude and boldness: "I have it not precious," i.e. "I love it not before this: I account it more precious to finish my course, to testify." And he says not, "to preach," "to teach"-but what says he? "to testify (diamarturasthai)-the Gospel of the grace of God."

Acts 20:25 — Homily on Acts 44

He is about to say something more uncomfortable, namely, "I am pure from the blood of all men (because on my part) there is nothing lacking:" he is about to lay upon them the whole weight and burden: so he first mollifies their feelings by saying, "And now behold I know that ye shall see my face no more." The consolation is twofold: both that "my face ye shall see no more," for in heart I am with you: and that it was not they alone (who should see him no more): for, "ye shall see my face no more, ye all, among whom I have gone about preaching the Kingdom." So that he may well (say), "Wherefore I take you to record,-seeing I shall be with you no more-that I am pure from the blood of all men."

Acts 20:26-27 — Homily on Acts 44

Do you mark how he terrifies them, and troubled and afflicted as their souls are, how hard he rubs them? But it was necessary. "For I have not shunned," he says, "to declare unto you all the counsel of God." Why then, he who does not speak, has blood to answer for: that is, murder! Nothing could be more terrifying than this. He shows that they also, if they do it not, have blood to answer for. So, whereas he seems to be justifying himself, in fact he is terrifying them.

Acts 20:28 — Homily on Acts 44

"Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers (or, bishops) to feed the Church of God, which He hath purchased with His own blood." Do you mark? he enjoins them two things. Neither success in bringing others right of itself is any gain-for, I fear, he says, "lest by any means, when I have preached to others, I myself should be a cast-away" (1 Cor. ix. 27); nor the being diligent for one's self alone. For such an one is selfish, and seeks his own good only, and is like to him who buried his talent. "Take heed to yourselves:" this he says, not because our own salvation is more precious than that of the flock, but because, when we take heed to ourselves, then the flock also is a gainer.

Acts 20:29-30 — Homily on Acts 44

"For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock." Again he engages them from another quarter, from the things which should come after: as when he says, "We wrestle not against flesh and blood. After my departing," he says, "grievous wolves shall enter in among you" (Eph. vi. 12); twofold the evil, both that he himself would not be present, and that others would assail them. "Then why depart, if thou knowest this beforehand?" The Spirit draws me, he says. Both "wolves," and "grievous, not sparing the flock;" and what is worse, even "from among your own selves:" the grievous thing (this), when the war is moreover an intestine war. The matter is exceeding serious, for it is "the Church of the Lord:" great the peril for with blood He redeemed it: mighty the war, and twofold. "Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."

Acts 20:31 — Homily on Acts 44

"How then? what comfort shall there be?" "Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears." See how many strong expressions are here: "with tears," and "night and day," and "every one." For it was not that if he saw many, then he came in (to the work), but even were it for a single soul, he was capable of doing everything (for that one soul). So it was, in fact, that he compacted them together (so firmly as he did). "Enough done on my part: three years have I remained:" they had establishing enough, he says; enough of roofing. "With tears," he says. Seest thou that the tears were on this account? The bad man grieves not: grieve thou: perhaps he will grieve also. As, when the sick man sees his physician partaking of food, he also is incited to do the same: so likewise here, when he sees thee weeping, he is softened: he will be a good and great man.

Acts 20:32 — Homily on Acts 45

What he does when writing in an Epistle, this he does also when speaking in council: from exhorting, he ends with prayer: for since he had much alarmed them by saying, "Grievous wolves shall enter in among you," therefore, not to overpower them, and make them lose all self-possession, observe the consolation he gives. "And now," he says, as always, "I commend you, brethren, to God, and to the word of His grace:" that is, to His grace: it is grace that saveth. He constantly puts them in mind of grace, to make them more earnest as being debtors, and to persuade them to have confidence. "Which is able to build you up." He does not say, to build, but, "to build up," showing that they had already been built. Then he puts them in mind of the hope to come; "to give you an inheritance," he says, "among all them which are sanctified." Then exhortation again.

Acts 20:33-34 — Homily on Acts 45

"I have coveted no man's silver, or gold, or apparel." He takes away that which is the root of evils, the love of money. "Silver, or gold," he says. He says not, I have not taken, but, not even "coveted." No great thing this, but what follows after is great. "Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring, ye ought to support the weak." Observe him employed in work and not simply that, but toiling. "These hands have ministered unto my necessities, and to them that were with me:" so as to put them to shame. And see how worthily of them. For he says not, Ye ought to show yourselves superior to money, but what? "to support the weak" - not all indiscriminately...

Acts 20:35 — Homily on Acts 45

"I have showed you all things, how that so laboring, ye ought to support the weak." Observe him employed in work and not simply that, but toiling. "These hands have ministered unto my necessities, and to them that were with me:" so as to put them to shame. And see how worthily of them. For he says not, Ye ought to show yourselves superior to money, but what? "to support the weak" - not all indiscriminately - "and to hear the word of the Lord which He spake, It is more blessed to give than to receive." For lest any one should think that it was spoken with reference to them, and that he gave himself for an ensample, as he elsewhere says, "giving an ensample to you," he added the declaration of Christ, Who said, "It is more blessed to give than to receive."

Acts 20:36 — Homily on Acts 45

He prayed over them while exhorting them: he shows it both by action - "And when he had thus spoken, he kneeled down, and prayed with them all" - he did not simply pray, but with much feeling: great was the consolation - and by his saying, "I commend you to the Lord."

Acts 20:37-38 — Homily on Acts 45

"And they all wept sore, and fell on Paul's neck and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more." He had said, that "grievous wolves should enter in;" had said, "I am pure from the blood of all men:" and yet the thing that grieved them most of all was this, "that they should see him no more:" since indeed it was this that made the war grievous. "And they fell on his neck," it says, "and wept." He shows their affection also by saying, "Upon his neck," as taking a last and yet a last embrace, such was the love they conceived from his discourse, such the spell of love that bound them. For if we groan when simply parting from each other, although we know that we shall receive one another back again, what a tearing away of themselves it must have been to them!

Acts 21:1 — Homily on Acts 45

"And they accompanied them," it says, "unto the ship. And it came to pass, that after we had torn ourselves from them" - so much did they love him, such was their affection towards him - "and had launched, we came with a straight course unto Coos, and the day following unto Rhodes, and from thence unto Patara." Methinks Paul also wept. "Having torn ourselves away," he says: he shows the violence of it by saying, "having torn ourselves away from them." And with reason: otherwise they could never have got to sea. What means, "We came with a straight course unto Coos?" Instead of saying, "we did not go round nor make stay in other places." See how he hastes on.

Acts 21:2-3 — Homily on Acts 45

"And finding a ship sailing over unto Phenicia, we went aboard, and set forth. Now when we had discovered Cyprus, we left it on the left hand, and sailed into Syria, and landed at Tyre." He came to Lycia, and having left Cyprus, he sailed down to Tyre. Possibly that ship in which they had come was making a stay there: wherefore they shifted to another, and not having found one going to Caesarea, but finding this for Phenice, they embarked in it and pursued their voyage, having left Cyprus also and Syria: but the expression, "having left it on the left hand," is not said simply in that meaning, but that they made speed not to get to Syria either.

Acts 21:4 — Homily on Acts 45

"For there the ship was to unlade her burden. And finding disciples, we tarried there seven days: who said to Paul through the Spirit, that he should not go up to Jerusalem." They too prophesy of the afflictions. It is so ordered that they should be spoken by them also, that none might imagine that Paul said those things without cause, and only by way of boasting. "We landed at Tyre." Then they tarry with the brethren seven days. Now that they were come near to Jerusalem, they no longer run. "Who said to Paul through the Spirit, that he should not go up to Jerusalem." Observe how, when the Spirit does not forbid, he complies. "By the Spirit," that is, they knowing "by the Spirit" what would be the consequences, said to him: for of course it does not mean that the exhortation they made was by the Spirit. For they did not simply foretell to him the dangers through the Spirit, but added of themselves that it behooved him not to go up - sparing him.

Acts 21:5 — Homily on Acts 45

And there again they part from each other with prayer. "And when we had accomplished those days, we departed, and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed. And when we had taken our leave one of another, we took ship; and they returned home again." See how great was the entreaty. And again they part with prayer. "But after we had accomplished the days," i.e. had fulfilled the appointed days, "we separated, and went on our way: they all bringing us on our way with wives and children." Also in Ptolemais they stay one day, but in Caesarea many.

Acts 21:7-8 — Homily on Acts 45

"And when we had finished our course from Tyre, we came to Ptolemais, and saluted the brethren, and abode with them one day. And the next day we that were of Paul's company departed, and came unto Caesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him." Having come to Caesarea, it says, we abode with Philip, which was one of the seven.

Acts 21:9 — Homily on Acts 45

"And the same man had four daughters, virgins, which did prophesy." But it is not these that foretell to Paul, though they were prophetesses; it is Agabus.

Acts 21:10-11 — Homily on Acts 45

"And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." He who formerly had declared about the famine, the same says, This "man, who owneth this girdle, thus shall they bind." The same that the prophets used to do, representing events to the sight, when they spoke about the captivity - as did Ezekiel - the same did this Agabus. And Agabus does not say, "They shall bind" Paul, that he may not seem to speak upon agreement with Paul, but "the man that owneth this girdle" - so then he had a girdle also.

Acts 21:11 — Homily on Matthew 10

But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter appears to have been "girded," and Paul; for it saith, "the man that owneth this girdle." And Elijah too was thus arrayed, and every one of the saints, because they were at work continually, laboring, and busying themselves either in journeyings, or about some other necessary matter; and not for this cause only, but also with a view of trampling under foot all ornaments, and practising all austerity. This very kind of thing accordingly Christ declares to be the greatest praise of virtue, thus saying, "What went ye out for to see? a man clothed in soft raiment? behold, they that wear soft clothing are in king's houses."

Acts 21:11 — Homily on Acts 45

"And as we tarried there many days, there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." He who formerly had declared about the famine, the same says, This "man, who owneth this girdle, thus shall they bind." The same that the prophets used to do, representing events to the sight, when they spoke about the captivity - as did Ezekiel - the same did this Agabus. And Agabus does not say, "They shall bind" Paul, that he may not seem to speak upon agreement with Paul, but "the man that owneth this girdle" - so then he had a girdle also.

Acts 21:12 — Homily on Acts 45

"And," what is the grievous part of the business, "deliver him into the hands of the Gentiles. And when we heard these things, both we, and they of that place, besought him not to go up to Jerusalem." Many even besought him not to depart, and still he would not comply. They said, "Adventure not thyself into the theatre, and he did not adventure": often they bore him off from dangers, and he complied: again he escaped by a window: and now, though numberless persons, so to say, beseech him, both those at Tyre and those at Caesarea, weeping also and predicting numberless dangers, he refuses to comply. And yet it is not merely, they predicted the dangers, but "said by the Spirit." If then the Spirit bade, why did he gainsay?

Acts 21:13 — CATENA ON THE ACTS OF THE APOSTLES 21.13-14

Others were crying, but [Paul] was exhorting them as he grieved for their tears. "What are you doing," he says, "crying and breaking my heart?" Nothing was dearer to him than these people. Because he saw them crying, he grieved, while he cared nothing for his own trials. "Let the Lord's will," he said, "be done." You wrong me by doing this, so stop making me grieve. They stopped when he said, "You're breaking my heart." "I weep for you," he says, "not for my sufferings, on behalf of which I am even willing to die." They said, "Don't go into the theatre," and he did not. Again and again they drew him away and he obeyed. He fled through the window, but now, though myriads, so to speak, exhort him, and those in Tyre and Caesarea weep and foretell countless trials, he does not allow it. And yet they were foretelling terrible things for him, and, what is more, through the Holy Spirit. They were not holding him back through the Spirit, and they were not simply announcing terrible events to come his way. No, they were afraid for him because he had to go up to Jerusalem. Since they could not convince him not to go, they cried, and then they settled down. You see the love of wisdom, you see the affection. "The Lord," he says, "will do what is pleasing in his sight." They realized it was God's will. Otherwise Paul, who was constantly having to snatch himself from dangers, would not have been so eager.

Acts 21:13 — Homily on Acts 45

"Then Paul answered, What mean ye to weep and to break mine heart?" Do you mark? Lest, having heard that saying, "I go bound in the Spirit," you should imagine it a matter of necessity, or that he fell into it ignorantly, therefore these things are foretold. But they wept, and he comforted them, grieving at their tears. For, "what mean ye," he says, "to weep and to break my heart?" Nothing could be more affectionate: because he saw them weeping, he grieved, he that felt no pain at his own trials. "For I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. And when he would not be persuaded, we ceased, saying, The will of the Lord be done." Ye do me wrong in doing this: for do I grieve? Then they ceased, when he said, "to break my heart." I weep, he says, for you, not on account of my own sufferings: as for those men, I am willing even to die for them.

Acts 21:14 — Homily on Acts 45

"And when he would not be persuaded, we ceased, saying, The will of the Lord be done." Ye do me wrong in doing this: for do I grieve? Then they ceased, when he said, "to break my heart." I weep, he says, for you, not on account of my own sufferings: as for those men, I am willing even to die for them. But when they could not persuade him - this was why they wept - then they "held their peace." Do you mark the resignation? do you mark the affection? "They held their peace," it says, "saying, The will of the Lord be done." The Lord, say they, Himself will do that which is pleasing in his sight. For they perceived that it was the will of God. Else Paul would not be so bent upon going - he that on all other occasions delivers himself out of dangers.

Acts 21:15-16 — Homily on Acts 45

"And after these days," it says, "having taken up our baggage" - i.e. having received the supplies necessary for the journey - "we went up to Jerusalem. And there went with us also certain of the disciples from Caesarea, bringing us to one with whom we should lodge, one Mnason, an ancient disciple of Cyprus." "Bringing us," it says, "to him with whom we should lodge" - not to the church: for on the former occasion, when they went up concerning the decrees, they lodged with the Church, but now with a certain "ancient disciple." The expression shows that the preaching had been going on a long time: whence it seems to me that this writer in the Acts epitomizes the events of many years, relating only the matters of chief importance. So unwilling were they to burthen the Church, when there was another to lodge them; and so little did they stand upon their dignity.

Acts 21:17 — Homily on Acts 45

"And when we were come to Jerusalem, the brethren received us gladly." "The brethren," it says, "received us gladly." Affairs among the Jews were now full of peace: there was not much warfare among them. "Bringing us," it says, "to one with whom we should lodge." Paul was the guest he entertained. Perchance some one of you says: Aye, if it were given me to entertain Paul as a guest, I readily and with much eagerness would do this. Lo! it is in thy power to entertain Paul's Master for thy guest, and thou wilt not: for "he that receiveth one of these least," he saith, "receiveth Me." By how much the brother may be least, so much the more does Christ come to thee through him. For he that receives the great, often does it from vainglory also; but he that receives the small, does it purely for Christ's sake.

Acts 21:18-19 — Homily on Acts 46

This was the Bishop of Jerusalem; and to him Paul is sent on an earlier occasion. This James was brother of the Lord; a great and admirable man. To him, it says, "Paul entered in with us." Mark the Bishop's unassuming behavior: "and the elders" were present. Again Paul relates to them the things relating to the Gentiles, not indulging in vainglory, God forbid, but wishing to show forth the mercy of God, and to fill them with great joy.

Acts 21:20 — Homily on Acts 46

See accordingly: "when they heard it," it says, "they glorified God," - not praised nor admired Paul: for in such wise had he narrated, as referring all to Him - "and said unto him, Thou seest, brother, how many thousands of Jews there are which believed." Observe with what modest deference they too speak: "they said to him:" not James as Bishop discourses authoritatively, but they take Paul as partner with them in their view; "Thou seest, brother:" as though immediately and at the outset apologizing for themselves, and saying, "We did not wish this. Seest thou the necessity of the thing? 'How many thousands,' say they, 'of Jews there are which' have come together." And they say not, "how many thousands we have made catechumens," but, "there are. And these," say they, "are all zealous for the law." Two reasons - the number of them, and their views. For neither had they been few, would it have been right to despise them: nor, if they were many and did not all cling to the law, would there have been need to make much account of them.

Acts 21:21 — Homily on Acts 46

Then also a third cause is given: "And they all," it says, "have been informed of thee" - they say not, "have heard," but have been instructed, that is, so they have believed, and have been taught, "that thou teachest apostasy from Moses to all the Jews which are among the Gentiles, by telling them not to circumcise their children, neither to walk after the customs."

Acts 21:22-24 — Homily on Acts 46

"What is it therefore? the multitude must needs come together: for they will hear that thou art come. Do therefore this that we say to thee:" they say these things as advising, not as commanding. "We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them." Make thy defence in act, not in word - "that they may shave themselves," it says, "and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law:" they say not, "teachest," but, of superabundance, "that thou thyself also keepest the law." For of course not this was the matter of chief interest, whether he did not teach others, but, that he did himself observe the law.

Acts 21:23-24 — Homily on Acts 46

He shows that it was not necessary to do this upon principle - whence also they obtain his compliance - but that it was economy and condescension. This vow appears to have been the Nazarite vow described in Numbers 6:1-21, taken by the apostle as an accommodation to Jewish prejudices and to allay the suspicions of the legal party in Jerusalem. This was done upon the recommendation of James, the "Bishop" of the church, and his associates. The significance of Paul's paying the expenses is, perhaps, that the period during which the others' vow had run was on this condition reckoned to his account also.

Acts 21:25 — Homily on Acts 46

"What then," he might say, "if the Gentiles should learn it? I shall injure them." How so? say they, seeing that even we, the teachers of the Jews, have sent unto them. "As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication." Here with a kind of remonstrance, as "we," say they, commanded them, although we are preachers to the Jews, so do thou, although a preacher to the Gentiles, cooperate with us. Observe Paul: he does not say, "Well, but I can bring forward Timothy, whom I circumcised: well, but I can satisfy them by what I have to say of myself:" but he complied, and did all: for in fact thus was it expedient to do. The party of James distinctly admits that adherence to the legal ceremonies is not required of the Gentile Christians; it is equally important to notice that Paul yielded to the advice to take this view, as a concession in a matter of indifference, since he was living for the time as a Jew among Jews, that he might give no needless offence and might win the more. It was not a compromise, but an expedient concession to convictions and prejudices which it was not wise or necessary to oppose or increase.

Acts 21:26 — Homily on Acts 46

For it was one thing to take effectual measures for clearing himself, and another to have done these things without the knowledge of any of the parties. It was a step open to no suspicion, the fact of his even bearing the expenses. "Then Paul took the men, and the next day purifying himself with them entered into the temple, signifying the accomplishment of the days of purification, until that an offering should be offered for every one of them." "Signifying," that is, publicly notifying: so that it was he who made himself conspicuous. "The next day," it says, "he took them:" he deferred it not; for when there is economy in the case, this is the way of it.

Acts 21:26 — Homily on Acts 55

But if while preaching the Jewish doctrines, he suffered thus, had he preached the doctrines of the glory of Christ, how would they have endured him? While "purifying himself" he was intolerable, and how should he have been tolerable while preaching? What lay ye to his charge? What have ye heard? He spoke nothing of the kind. He was simply seen, and he exasperated all against him. Well might he then be set apart for the Gentiles: well might he be sent afar off: there also destined to discourse to the Gentiles.

Acts 21:27-28 — Homily on Acts 46

"And when the seven days were about to be completed, the Jews from Asia" - for his arrival most keeps times with theirs - "when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: This is the man, that teacheth all men everywhere against the people, and the law, and this place: and further brought Greeks also into the temple, and hath polluted this holy place." Mark their habitual conduct, how turbulent we everywhere find it, how men who with or without reason make a clamor in the midst. "Jews from Asia having seen him," for it was natural that they were spending some days there, "in the Temple." Mark the economy of Providence that appeared in this. After the believing Jews had been persuaded concerning him, then it is that those Jews of Asia set upon him in order that those believing Jews may not also set upon him. "Help," say they, "ye men of Israel!" as though it were some monster difficult to be caught, and hard to be overcome, that has fallen into their hands. "All men," they say, "everywhere, he ceaseth not to teach;" not here only. And then the accusation is more aggravated by the present circumstances. "And yet more," say they, "he has polluted the temple, having brought into it men who are Greeks." And yet in Christ's time there "came up Greeks to worship": true, but here it speaks of Greeks who had no mind to worship.

Acts 21:29 — Homily on Acts 46

Mark their habitual conduct, how turbulent we everywhere find it, how men who with or without reason make a clamor in the midst. "For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut." "Men of Israel," it says, "help: this is the man that teaches against the people, and the law, and this place."-the things which most trouble them, the Temple and the Law. And Paul does not tax the Apostles with being the cause of these things to him. "And they drew him," it says, "out of the Temple: and the doors were shut." For they wished to kill him; and therefore were dragging him out, to do this with greater security.

Acts 21:30 — Homily on Acts 46

"And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut." "Men of Israel," it says, "help: this is the man that teaches against the people, and the law, and this place." - the things which most trouble them, the Temple and the Law. And Paul does not tax the Apostles with being the cause of these things to him. "And they drew him," it says, "out of the Temple: and the doors were shut." For they wished to kill him; and therefore were dragging him out, to do this with greater security.

Acts 21:32-33 — Homily on Acts 46

"Who immediately took soldiers and centurions, and ran down unto them: and when they saw the tribune and the soldiers, they left beating of Paul. Then the tribune came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done." But the tribune having come down delivered him, and "commanded him to be bound with two chains:" hereby appeasing the anger of the people.

Acts 21:35-36 — Homily on Acts 46

"And when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. For the multitude of the people followed after, crying, Away with him!" What means, "Away with him?" that is, what they say with us according to the Roman custom, To the standards with him! They no longer wanted laws nor courts of justice: they also beat him. But he forbore to make his defence then; he made it afterward: with reason; for they would not even have heard him then. Pray, why did they cry, "Away with him?" They feared he might escape them.

Acts 21:37-38 — Homily on Acts 46

"And as Paul was to be led into the castle, he said unto the tribune, May I speak unto thee?" In the act of being borne along up the stairs, he requests to say something to the tribune: and observe how quietly he does it. "May I speak unto thee?" he says. "Who said, Canst thou speak Greek? Art thou not then that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers?" For this Egyptian was a revolutionary and seditious person. With regard to this then Paul clears himself. Observe how submissively Paul speaks to the tribune. "May I speak unto thee? Then art not thou that Egyptian?" This Egyptian, namely, was a cheat and impostor, and the devil expected to cast a cloud over the Gospel through him, and implicate both Christ and His Apostles in the charges pertaining to those impostors: but he prevailed nothing, nay the truth became even more brilliant, being nothing defeated by the machinations of the devil, nay rather shining forth all the more. Since if there had not been impostors, and then these Christ and His Apostles had prevailed, perhaps some one might have laid hold upon this: but when those impostors did actually appear, this is the wonder. "In order," says the Apostle, "that they which are approved may be made manifest." And Gamaliel says, "Before these days stood up Theudas." Then let us not grieve that heresies exist, seeing that false Christs wished to attack even Christ both before this and after; with a view to throw Him into the shade, but on every occasion we find the truth shining out transparent.

Acts 21:39-40 — Homily on Acts 47

Observe how, when he discourses to those that are without, he does not decline availing himself of the aids afforded by the laws. Here he awes the tribune by the name of his city. And again, elsewhere he said, "Openly, uncondemned, Romans as we are, they have cast us into prison." For since the tribune said, "Art thou that Egyptian?" he immediately drew him off from that surmise: then, that he may not be thought to deny his nation, he says at once, "I am a Jew:" he means his religion. What then? he did not deny (that he was a Christian): God forbid: for he was both a Jew and a Christian, observing what things he ought: since indeed he, most of all men, did obey the law. The man that believes in Christ. And when discoursing with Peter, he says: "We, Jews by nature. But I beseech thee, suffer me to speak unto the people." And this is a proof, that he does not speak lies, seeing he takes all as his witnesses. Observe again how mildly he speaks. This again is a very strong argument that he is chargeable with no crime, his being so ready to make his defence, and his wishing to come to discourse with the people of the Jews. See a man well-prepared! Mark the providential ordering of the thing: unless the tribune had come, unless he had bound him, he would not have desired to speak for his defence, he would not have obtained the silence he did. "Standing on the stairs." Then there was the additional facility afforded by the locality, that he should have a high place to harangue them from - in chains too! What spectacle could be equal to this, to see Paul, bound with two chains, and haranguing the people! To see him, how he was not a whit perturbed, not a whit confused; how, seeing as he did so great a multitude all hostility against him, the ruler standing by, he first of all made them desist from their anger: then, how prudently he does this. Just what he does in his Epistle to the Hebrews, the same he does here: first he attracts them by the sound of their common mother tongue: then by his mildness itself.

Acts 22:1 — Homily on Acts 47

"He spake unto them," it says, "in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defence which I make now unto you." Mark his address, at once so free from all flattery, and so expressive of meekness. For he says not, "Masters," nor "Lords," but, "Brethren," just the word they most liked: "I am no alien from you," he says, nor "against you." "Men," he says, "brethren, and fathers:" this, a term of honor, that of kindred. "Hear ye," says he, "my" - he says not, "teaching," nor "harangue," but, "my defence which I now make unto you." He puts himself in the posture of a suppliant.

Acts 22:2 — Homily on Acts 47

"And when they heard that he spake in the Hebrew tongue to them, they kept the more silence." Do you observe how the using the same tongue subdued them? In fact, they had a sort of awe for that language.

Acts 22:3 — CATENA ON THE ACTS OF THE APOSTLES 22.3

He does not just say "in the school of Gamaliel" but "at the feet of Gamaliel." By these words, he shows his patient endurance, his loving attentiveness, his eagerness to listen and his tremendous reverence for the man.

Acts 22:3 — Homily on Acts 47

"I am a man," he says, "which am a Jew:" which thing they liked most of all to hear; "born in Tarsus, a city of Cilicia." That they may not again think him to be of another nation, he adds his religion: "but brought up in this city." He shows how great was his zeal for the worship, inasmuch as having left his native city, which was so great and so remote too, he chose to be brought up here for the Law's sake. See how from the beginning he attached himself to the law. But this he says, not only to defend himself to them, but to show that not by human intent was he led to the preaching of the Gospel, but by a Divine power: else, having been so educated, he would not have suddenly changed. For if indeed he had been one of the common order of men, it might have been reasonable to suspect this: but if he was of the number of those who were most of all bound by the law, it was not likely that he should change lightly, and without strong necessity. But perhaps some one may say: "To have been brought up here proves nothing: for what if thou camest here for the purpose of trading, or for some other cause?" Therefore he says, "at the feet of Gamaliel:" and not simply, "by Gamaliel," but "at his feet," showing his perseverance, his assiduity, his zeal for the hearing, and his great reverence for the man. "Taught according to the perfect manner of the law of the fathers." Not simply, "the law," but "the law of the fathers;" showing that he was such from the beginning, and not merely one that knew the Law. All this seems indeed to be spoken on their side, but in fact it told against them, since he, knowing the law, forsook it. "Yes: but what if thou didst indeed know the law accurately, but dost not vindicate it, no, nor love it?" "Being a zealot," he adds: not simply one that knew it. Then, since it was a high encomium he had passed upon himself, he makes it theirs as well as his, adding, "As ye all are this day." For he shows that they act not from any human object, but from zeal for God; gratifying them, and preoccupying their minds, and getting a hold upon them in a way that did no harm.

Acts 22:4 — CATENA ON THE ACTS OF THE APOSTLES 22.4-5

He brings forward as witnesses the high priest and the elders. On the one hand, [Paul] makes himself their equal when he says, "I being a zealot just as you," but then he shows through his deeds that he was a greater zealot than they. "I wasn't waiting around," he says, "to arrest them, but I was even stirring up the priests and being sent abroad. And I wasn't after just men, as you are, but I sought out women too, put them in chains and even threw them into prison." This is irrefutable testimony. His Jewish credentials could not be disputed. Count the witnesses he brings forward: the body of elders, the high priest, those in the city. Note how his defense is not fearful but instructive rather and educational. Had his audience not been stone, they would have given heed to his words.

Acts 22:4 — Homily on Acts 47

Then he brings forward proofs also, saying, "and I persecuted this way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the estate of the elders." "How does this appear?" As witnesses he brings forward the high-priest himself and the elders. He says indeed, "Being a zealot, as ye:" but he shows by his actions, that he went beyond them. "For I did not wait for an opportunity of seizing them: I both stirred up the priests, and undertook journeys: I did not confine my attacks, as ye did, to men, I extended them to women also: both binding, and casting into prisons both men and women." This testimony is incontrovertible; the unbelief of the Jews is left without excuse. See how many witnesses he brings forward, the elders, the high-priest, and those in the city. Observe his defence, how it is not of cowardly fear for himself, that he pleads, no, but for teaching and indoctrination. For had not the hearers been stones, they would have felt the force of what he was saying. For up to this point he had themselves as witnesses.

Acts 22:5 — BAPTISMAL INSTRUCTIONS 4.8

Did you see how by his very experience in these things [Paul] has taught all of us that he deserved to be judged worthy of kindness from above and to be led to the path of truth? When God in his goodness sees a well-disposed soul led astray through ignorance, he does not disregard that soul or give it up to its own great recklessness, but he shows it all the good things that come from him and fails in nothing that pertains to our salvation, if we make ourselves worthy to reap abundantly the benefit of grace from above, as did that blessed apostle.

Acts 22:5-6 — Homily on Acts 47

The rest, however, was without witnesses: "From whom also I received letters unto the brethren, and went to Damascus, to bring them which were there bound unto Jerusalem, for to be punished. And it came to pass, that, as I made my journey, and was come nigh unto Damascus about noon, suddenly there shone from heaven a great light round about me." Why then, these very things ought to have been held worthy of credit, from those that went before: otherwise he would not have undergone such a revolution. How if he is only making a fine story of it, say you? Answer me, Why did he suddenly fling away all this zeal? Because he looked for honor? And yet he got just the contrary. But an easy life, perhaps? No, nor that either. Well but something else? Why it is not in the power of thought to invent any other object. So then, leaving it to themselves to draw the inference, he narrates the facts. "As I came nigh," he says, "unto Damascus, about noonday." See how great was the excess of the light. What if he is only making a fine story, say you? Those who were with him are witnesses, who led him by the hand, who saw the light.

Acts 22:7-8 — Homily on Acts 47

"And I fell unto the ground, and heard a voice saying unto me, Saul, Saul, why persecutest thou Me? And I answered, Who are Thou, Lord? And he said unto me, I am Jesus of Nazareth, Whom thou persecutest." Well is the name of the city (Nazareth) also added, that they might recognize the Person: moreover, the Apostles also spoke thus. And Himself bore witness, that they were persecuting Him.

Acts 22:9 — Homily on Acts 47

"And they that were with me saw indeed the light, and were afraid; but they heard not the voice of Him that spake to me." But in another place he says, "Hearing the voice, but seeing no man." It is not at variance: no, there were two voices, that of Paul and the Lord's voice: in that place, the writer means Paul's voice; as in fact Paul here adds, "The voice of Him that spake unto me. Seeing no man:" he does not say, that they did not see the light: but, "no man," that is, "none speaking." And good reason that it should be so, since it behooved him alone to have that voice vouchsafed unto him. For if indeed they also had heard it, the miracle would not have been so great. Since persons of grosser minds are persuaded more by sight, those saw the light, and were afraid. In fact, neither did the light take so much effect on them, as it did on him: for it even blinded his eyes: by that which befel him, God gave them also an opportunity of recovering their sight, if they had the mind. It seems to me at least, that their not believing was providentially ordered, that they might be unexceptionable witnesses.

Acts 22:10 — Homily on Acts 47

"And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do." "Enter into the city," it says, "and there it shall be spoken to thee of all that is appointed for thee to do." Lo! again another witness.

Acts 22:11 — Homily on Acts 47

"And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus." See how great was the excess of the light.

Acts 22:12-13 — Homily on Acts 47

"And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him." And see how unexceptionable he makes him also. "And one Ananias," he says, "a devout man according to the law," - so far is it from being anything alien! - "having a good report of all the Jews that dwelt there." "And I in the same hour received sight." Then follows the testimony borne by the facts. Observe how it is interwoven, of persons and facts; and the persons, both of their own and of aliens: the priests, the elders, and his fellow-travellers: the facts, what he did and what was done to him: and facts bear witness to facts, not persons only. Then Ananias, an alien; then the fact itself, the recovery of sight; then a great prophecy.

Acts 22:14 — Homily on Acts 47

"And he said, The God of our fathers hath chosen thee, that thou shouldest know His will, and see That Just One." It is well said, "Of the fathers," to show that they were not Jews, but aliens from the law, and that it was not from zeal for the law that they were acting. "That thou shouldest know His will." Why then His will is this. See how in the form of narrative it is teaching. "And see That Just One, and hear the voice of His mouth." See how high he raises the fact! For the present he says no more than this: if He is Just, they are guilty.

Acts 22:15 — Homily on Acts 47

"For thou shall be His witness unto all men of what thou hast seen and heard." "And hear the voice of His mouth." See how high he raises the fact! "For thou shall be His witness - for this, because thou wilt not betray the sight and hearing - both of what thou hast seen, and of what thou hast heard:" by means of both the senses he claims his faithfulness - "to all men." For he did become a witness to Him, and a witness as it ought to be; by what he suffered, by what he did, and by what he said. Such witnesses ought we also to be, and not to betray the things we have been entrusted withal: I speak not only of doctrines, but also of the manner of life. For observe: because he had seen, because he had heard, he bears witness to all men, and nothing hindered him. We too bear witness that there is a Resurrection and numberless good things: we are bound to bear witness of this to all men. "Yes, and we do bear witness," you will say, "and do believe." How; when ye act the contrary? Say now: if any one should call himself a Christian, and then having apostatized should hold with the Jews, would this testimony suffice? By no means: for men would desire the testimony which is borne by the actions. Just so, if we say that there is a Resurrection and numberless good things, and then despise those things and prefer the things here, who will believe us? Not what we say, but what we do, is what all men look to. "Thou shalt be a witness," it says, "unto all men:" not only to the friendly, but also to the unbelievers: for this is what witnesses are for; not to persuade those who know, but those who know not. Let us be trustworthy witnesses.

Acts 22:16 — Homily on Acts 47

"And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on His name." Here it is a great thing he has uttered. For he said not, "Be baptized in His name:" but, "calling on the name of Christ." It shows that He is God: since it is not lawful to "call upon" any other, save God. Then he shows also, that he himself was not compelled: for, "I said," says he, "What must I do?" Nothing is left without witness: no; he brings forward the witness of a whole city, seeing they had beheld him led by the hand. But see the prophecy fulfilled. "To all men," it is said. For he did become a witness to Him, and a witness as it ought to be; by what he suffered, by what he did, and by what he said.

Acts 22:17-18 — Homily on Acts 48

"And when I was come again to Jerusalem," etc. How was it, that being a Jew, and there brought up and taught, he did not stay there? Nor did he abide there, unless he had a mind to furnish numberless occasions against him: everywhere just like an exile, fleeing about from place to place. "While I prayed in the temple," he says, "it came to pass that I was in a trance." To show that it was not simply a phantom of the imagination, therefore "while he prayed" the Lord stood by him. And he shows that it was not from fear of their dangers that he fled, but because they would "not receive" his "testimony." But why said he "They know I imprisoned?" Not to gainsay Christ, but because he wished to learn this which was so contrary to all reasonable expectation. Christ, however, did not teach him this, but only bade him depart, and he obeys: so obedient is he.

Acts 22:18 — Homily on Acts 55

Then wherefore did the Providence of God order that he should go thither, and yet the Lord had said, "Get thee out quickly from Jerusalem?" That both their wickedness might be shown and Christ's prophecy made good, that they would not endure to hear him: and so that all might learn that he was ready to suffer all things, and that the event might be for the consolation of those in Judea: for there also the brethren were suffering many grievous evils.

Acts 22:19-20 — Homily on Acts 48

But why said he "They know I imprisoned?" Not to gainsay Christ, but because he wished to learn this which was so contrary to all reasonable expectation. Christ, however, did not teach him this, but only bade him depart, and he obeys: so obedient is he.

Acts 22:21 — Homily on Acts 48

See how he thrusts himself into danger. I came, he says, after that vision, "to Jerusalem. I was in a trance," etc. Again, this is without witness: but observe, the witness follows from the result. He said, "They will not receive thy testimony:" they did not receive it. And yet from calculations of reason the surmise should have been this, that they would assuredly receive him. For I was the man that made war upon the Christians: so that they ought to have received him. Here he establishes two things: both that they are without excuse, since they persecuted him contrary to all likelihood or calculation of reason; and, that Christ was God, as prophesying things contrary to expectation, and as not looking to past things, but fore-knowing the things to come.

Acts 22:22 — Homily on Acts 48

"And they lifted up their voices," it says, "and said, Away with him: it is not fit that this fellow should live." Nay, ye are the persons not fit to live; not he, who in everything obeys God. The Jews would not endure to hear out all his harangue, but excessively fired by their wrath, they shouted, it says, "Away with him; for it is not fit that he should live." The words, "I will send thee to the Gentiles," were those at which the Jews took offence. That a word should come from heaven to Paul in the Temple, commanding him to leave the chosen people and the Holy City and go to the uncircumcised heathen, was a statement verging upon blasphemy. This admission they would regard as proof of Paul's apostasy from Moses. It implied that he regarded the heathen as standing upon the same plane as themselves. The thought roused all their native bigotry. Beyond "this word" they would not hear him, nor did they think that one who should so estimate the privileges and character of the Jews as compared with the Gentiles was fit to live.

Acts 22:23-24 — Homily on Acts 48

"And shaking out their clothes," it says, "they threw dust into the air," to make insurrection more fierce, because they wished to frighten the governor. And observe; they do not say what the charge was, as in fact they had nothing to allege, but only think to strike terror by their shouting. "The tribune commanded," etc. and yet he ought to have learnt from the accusers, "wherefore they cried so against him." Whereas both the tribune ought to have examined whether these things were so-yes, and the Jews themselves too-or, if they were not so, to have ordered him to be scourged, he "bade examine him by scourging, that he might know for what cause they so clamored against him." And yet he ought to have learnt from those clamorers, and to have asked whether they laid hold upon aught of the things spoken: instead of that, without more ado he indulges his arbitrary will and pleasure, and acts with a view to gratify them: for he did not look to this, how he should do a righteous thing, but only how he might stop their rage unrighteous as it was.

Acts 22:25 — Homily on Acts 48

"And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman and uncondemned?" Paul lied not, God forbid: for he was a Roman. If there was nothing else, he would have been afraid to pretend this, lest he should be found out, and suffer a worse punishment. And observe he does not say it peremptorily, but, "Is it lawful for you?" The charges brought are two, both its being without examination, and his being a Roman. They held this as a great privilege, at that time: for they say that it was only from the time of Hadrian that all were named Romans, but of old it was not so. He would have been contemptible had he been scourged: but as it is, he puts them into greater fear than they him. Had they scourged him, they would also have dismissed the whole matter, or even have killed him; but as it is, the result is not so. See how God permits many good results to be brought about quite in a human way, both in the case of the Apostles and of the rest of mankind. Mark how they suspected the thing to be a pretext, and that in calling himself a Roman, Paul lied: perhaps surmising this from his poverty.

Acts 22:28-29 — Homily on Acts 48

"When the centurion heard that, he went and told the tribune, saying, Take heed what thou doest: for this man is a Roman. Then the tribune came, and said unto him, Tell me, art thou a Roman? He said, Yea. And the tribune answered, With a great sum obtained I this freedom. And Paul said, But I was free born. Then straightway they departed from him which should have examined him: and the tribune also was afraid, after he knew that he was a Roman, and because he had bound him." "But I," he says, "was free born." So then his father also was a Roman. What then comes of this? He bound him, and brought him down to the Jews. And the chief captain was afraid, after he learnt that he was a Roman. Why then it was no falsehood.

Acts 22:30 — Homily on Acts 48

"On the morrow, because he would have known the certainty whereof he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them." This he should have done at the outset. He brought him in, loosed. This above all the Jews would not know what to make of. He discourses not now to the multitude, nor to the people.

Acts 23:1 — Homily on Acts 48

"And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day." It shows his boldness, and how it awed them. What he means is this: I am not conscious to myself of having wronged you at all, or of having done anything worthy of these bonds.

Acts 23:2-3 — Homily on Acts 48

"And the high priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" What hardihood, what shamelessness! Therefore Paul set him down with a rebuke "God shall smite thee thou whited wall." Accordingly Ananias himself is put to a stand, and dares not say a word: only those about him could not bear Paul's boldness. They saw a man ready to die. For the wrong was not to be put up with, for to hold his peace under such treatment would have been to embolden the tribune to sacrifice him to his enemies, as a person who might be insulted with impunity. He both shows that he suffers willingly what he suffers, and thus excuses himself before them, not that he wished to excuse himself to them-since as for those, he even strongly condemns them-but for the sake of the people. "Violating the law, commandest thou me to be beaten?" Well may he say so: for to kill a man who had done them no injury, and that an innocent person, was a violating of the law. For neither was it abuse that was spoken by him, unless one would call Christ's words abusive, when He says, "Woe unto you, Scribes and Pharisees, for ye are like unto whited walls." True, you will say: but if he had said it before he had been beaten, it would have betokened not anger, but boldness.

Acts 23:4-5 — Homily on Acts 48

"And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people." Because "I knew not that he was high priest." Some say, Why then does he defend himself as if it was matter of accusation, and adds, "Thou shalt not speak evil of the ruler of thy people?" For if he were not the ruler, was it right for no better reason than that to abuse him or any other? He says himself, "Being reviled, we bless; being persecuted, we suffer it"; but here he does the contrary, and not only reviles, but curses.

Acts 23:6 — Homily on Acts 49

Again he discourses simply as man, and he does not on all occasions alike enjoy the benefit of supernatural aid. "I am a Pharisee, the son of a Pharisee:" both in this, and in what comes after it, he wished to divide the multitude, which had an evil unanimity against him. And he does not speak a falsehood here either: for he was a Pharisee by descent from his ancestors. "Of the hope and resurrection of the dead I am called in question." For since they would not say for what reason they arraigned him, he is compelled therefore to declare it himself.

Acts 23:8 — Homily on Acts 49

"But the Pharisees," it says, "confess both." And yet there are three things: how then does he say both? "Spirit and Angel" is put as one. When he is on their side, then they plead for him.

Acts 23:9 — Homily on Acts 49

"And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit has spoken to him, or an angel?" Why did they not plead for him before this? Do you observe, how, when the passions give way, the truth is discovered? Where is the crime, say they, if an angel has spoken to him, or a spirit? Paul gives them no handle against him.

Acts 23:10 — Homily on Acts 49

"And when there arose a great dissension, the tribune, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle." The tribune is afraid of his being pulled in pieces, now that he has said that he is a Roman: and the matter was not without danger. Do you observe that Paul had a right to profess himself a Roman? Else, neither would the tribune have been afraid now. So it remains that the soldiers must bear him off by force.

Acts 23:11 — Homily on Acts 51

Some one might say, How is it, that having been told, "Thou must also bear witness of Me in Rome", he, as if unbelieving, did this? God forbid: nay, he did it, because he so strongly believed. For it would have been a tempting of God to be bold on account of that declaration, and to cast himself into numberless dangers, and to say: "Let us see if God is able even thus to deliver me." But not so does Paul; no, he does his part, all that in him lies, committing the whole to God.

Acts 23:11 — Homily on Acts 49

"And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome." See what strong consolation! First he praises him, "As thou hast testified to My cause in Jerusalem;" then He does not leave him to be afraid for the uncertain issue of his journey to Rome: for thither also, He saith, thou shalt not depart alone, but thou shalt also have all this boldness of speech. Hereby it was made manifest, not only that he should be saved, but that he should be so in order to great crowns in the great city.

Acts 23:12-13 — Homily on Acts 49

"And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. And they were more than forty which had made this conspiracy." "They bound themselves under a curse," it says. See how vehement and revengeful they are in their malice! What means, "bound under a curse?" Why then those men are accused forever, seeing they did not kill Paul. And forty together. For such is the nature of that nation: when there needs concerting together for a good object, not even two concur with each other: but when it is for an evil object, the entire people does it.

Acts 23:14-15 — Homily on Acts 49

For such is the nature of that nation: when there needs concerting together for a good object, not even two concur with each other: but when it is for an evil object, the entire people does it. And they admit the rulers also as accomplices. "And they came to the chief priests and elders, and said, We have bound ourselves under a great curse that we will eat nothing until we have slain Paul. Now therefore ye with the council signify to the tribune that he bring him down unto you to-morrow, as though ye would enquire something more perfectly concerning him: and we, or ever he come near, are ready to kill him."

Acts 23:16 — CATENA ON THE ACTS OF THE APOSTLES 23.17-21

Again human forethought is saved. See, Paul allowed nobody to learn of this, not even the centurion, so that the matter might not be divulged. Instead, the centurion took him and brought him to the tribune. The tribune rightly ordered that he be hidden, so that the matter would remain secret. Then he told the centurions what had to be done.

Acts 23:16 — Homily on Acts 49

"And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul." This was of God's providence, their not perceiving that it would be heard. What then did Paul? he was not alarmed, but perceived that this was God's doing: and casting all upon Him, so he acquits himself from further concern about it.

Acts 23:17-19 — Homily on Acts 49

"Then Paul called one of the centurions unto him, and said, Bring this young man unto the tribune: For he hath a certain thing to tell him. So he took him, and brought him to the tribune, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee. Then the tribune took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me?" Again he is saved by man's forethought. And observe: Paul lets no man learn this, not even the centurion, that the matter might not become known. And the centurion having come, reported to the tribune. And it is well done of the tribune also, that he bids him keep it secret, that it might not become known.

Acts 23:22 — Homily on Acts 49

"So the tribune then let the young man depart, and charged him, See thou tell no man that thou hast showed these things to me." Moreover he gives his orders to the centurions only, at the time when the thing was to be done: and so Paul is sent into Caesarea, that there too he might discourse in a greater theatre and before a more splendid audience: that so the Jews may not be able to say, "If we had seen Paul, we would have believed-if we had heard him teaching." Therefore this excuse too is cut off from them.

Acts 23:23-24 — Homily on Acts 49

"And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night; and provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor." See how he becomes a minister to him, insomuch that without risk he is carried off safe with so large a force.

Acts 23:25-30 — Homily on Acts 49

"And he wrote a letter after this manner: Claudius Lysias unto the most excellent governor Felix sendeth greeting. This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman. And when I would have known the cause wherefore they accused him, I brought him forth into their council: whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Fare ye well." See how the letter speaks for him as a defence-for it says, "I found nothing worthy of death," but as accusation against them rather than against him.

Acts 23:27-30 — Homily on Acts 49

"About to have been killed of them:" so set upon his death were they. First, "I came with the army, and rescued him:" then also "I brought him down unto them:" and not even so did they find anything to lay to his charge: and when they ought to have been stricken with fear and shame for the former act, they again attempt to kill him, insomuch that again his cause became all the more clear. "And his accusers," he says, "I have sent unto thee:" that at the tribunal where these things are more strictly examined, he may be proved guiltless.

Acts 23:30 — Homily on Acts 49

If he was acquitted of the charge, why did the tribune send the accusers? That the enquiry might be more strict: that the man might be the more entirely cleared.

Acts 23:30 — CATENA ON THE ACTS OF THE APOSTLES 23.28-30

See how Paul is reckoned innocent through the vote of the foreigners, like Christ with Pilate. See how their evil intentions are defeated: they handed him over, so that he might be killed and condemned, but the opposite happened, and he was saved and found innocent. If things did not go this way, [Paul] would have been torn into pieces, would have perished, would have been condemned.

Acts 23:31-33 — Homily on Acts 50

Like some king whom his body-guards escort, so did these convey Paul; in such numbers too, and by night, for fear of the wrath of the people. Now then you will say that they have got him out of the city, they desist from their violence? No indeed. But the tribune would not have sent him off with such care for his safety, but that while he himself had found nothing amiss in him, he knew the murderous disposition of his adversaries.

Acts 23:34-35 — Homily on Acts 50

And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; I will hear thee, said he, when thine accusers are also come. Already Lysias has spoken for his exculpation; but the Jews seek to gain the hearer beforehand. And he ordered him to be kept in custody in Herod's praetorium: again Paul is put in bonds.

Acts 24:1 — Homily on Acts 50

And after five days came down the high priest Ananias with the elders. See how for all this they do not desist; hindered as they were by obstacles without number, nevertheless they come, only to be put to shame here also. And with an orator, one Tertullus. And what need was there of an orator? Which persons also informed the governor against Paul.

Acts 24:2-3 — Homily on Acts 50

See how this man also from the very outset with his praises seeks to gain the judge beforehand. And when he was called forth, Tertullus began to accuse him, saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, we accept it always, and in all places, most noble Felix, with all thankfulness. Then as having much to say, he passes by the rest.

Acts 24:3 — CATENA ON THE ACTS OF THE APOSTLES 24.2-3

See how [Tertullus] approaches the judge with praises from the start and wants to hand Paul over as a revolutionary and a rebel. Then, notice how he hastens as if he has many things to say.

Acts 24:4-5 — Homily on Acts 50

Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world. As a revolutionary and seditious person he wishes to deliver him up. And yet, it might be answered, it is ye that have done this. And see how he would put up the judge to a desire of punishing, seeing he had here an opportunity to coerce the man that turned the world upside down! As if they had achieved a meritorious action, they make much of it: Having found this fellow, a mover of sedition, say they, among all the Jews throughout the world. Had he been such, they would have proclaimed him as a benefactor and saviour of the nation! And a ringleader of the sect of the Nazarenes. They thought this likely to tell as a reproach - of the Nazarenes: and by this also they seek to damage him - for Nazareth was a mean place. And, we have found him, say they: see how maliciously they calumniate him: found him, as if he had been always giving them the slip, and with difficulty they had succeeded in getting him: though he had been seven days in the Temple!

Acts 24:6 — Homily on Acts 50

Who also hath gone about to profane the temple; whom we took, and would have judged according to our law. See how they insult even the Law; it was so like the Law, forsooth, to beat, to kill, to lie in wait! And then the accusation against Lysias: though he had no right, say they, to interfere, in the excess of his confidence he snatched him from us.

Acts 24:7 — CATENA ON THE ACTS OF THE APOSTLES 24.7-9

Then comes the accusation against Lysias. "It was not right for him," he says, "to drag him away with great violence." … "He tried," he says, "to profane the temple," but [Tertullus] does not say how. He also magnified what concerned Paul, but see how he diminished what concerned him. "We seized him," he says, "and would have judged him according to our law." He claims that it was unpleasant to them to come to foreign courts and that they would have not given trouble to [Felix], if he had not forced them, and that it was not right for Lysias to take Paul away. "These," he says, "were in fact offenses against us, because the trial ought to have taken place among us." See now the rest as a confirmation that things were so, "with great violence," he says. That, indeed, was violence. "From him," he says, "you will be able to learn." … He puts Paul in the position to become his own accuser. "From him," he says, "you will be able to know by judging." And the very witnesses of the things that were said, they are the accusers—they are the witnesses and the accusers.

Acts 24:8-9 — Homily on Acts 50

By examining of whom thyself mayest take knowledge of all these things, where of we accuse him. And the Jews also assented, saying that these things were so. See, as witnesses also of the things spoken, the accusers, the same persons themselves both witnesses and accusers.

Acts 24:10 — Homily on Acts 50

Then Paul; after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a just judge unto this nation, I do the more cheerfully answer for myself. This is not the language of flattery, his testifying to the judge's justice: no, the adulation was rather in that speech of the orator, By thee we enjoy great quietness. If so, then why are ye seditious? What Paul sought was justice. Knowing thee to be a just judge, I cheerfully, says he, answer for myself. Then also he enforces this by the length of time: that he had been judge of many years. Why then, he is no stranger or alien or revolutionary person, seeing he had known the judge for many years. And he does well to add the epithet just, that he Felix might not look to the chief priest, nor to the people, nor the accuser. See, how he did not let himself be carried away into abuse, although there was strong provocation.

Acts 24:11 — Homily on Acts 50

Because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. And what is this? It means, that I could not immediately have raised a commotion. Because the accuser had nothing to show as done in Jerusalem, observe what he said: among all the Jews throughout the world. Therefore it is that Paul here forcibly attracts him - to worship, he says, I came up, so far am I from raising sedition - and lays a stress upon this point of justice being the strong point.

Acts 24:12 — Homily on Acts 50

And they neither found me in the Temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city; which in fact was the truth. And the accusers indeed use the term ringleader, as if it were a case of fighting and insurrection; but see how mildly Paul here answers.

Acts 24:14-15 — Homily on Acts 50

But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the Law and the Prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. The accusers were separating him as an alien, but he identifies himself with the Law, as one of themselves. Believing, he says, that there will be a resurrection: now a man who believed a resurrection, would never have done such things - which resurrection they themselves also allow. He does not say it of them, that they believe all things written in the Prophets: it was he that believed them all, not they: but how all, it would require a long discourse to show. And he nowhere makes mention of Christ. Here by saying, Believing, he does virtually introduce what relates to Christ; for the present he dwells on the subject of the resurrection, which doctrine was common to them also, and removed the suspicion of any sedition.

Acts 24:16 — Homily on Acts 50

And in this, do I exercise myself, to have always a conscience void of offence toward God and toward men. This is the perfection of virtue, when even to men we give no handle against us, and are careful to be void of offence with God. Having, he says, a conscience void of offence both toward God, and toward men.

Acts 24:17-18 — Homily on Acts 50

Now after many years I came to bring alms to my nation, and offerings. In which they found me purified in the temple, not with multitude, neither with tumult. Why then camest thou up? What brought thee hither? To worship, says he; to do alms. This was not the act of a factious person. And for the cause of his going up, I came, he says, to bring alms to my nation and offerings. How then should I have troubled those, for the bringing offerings to whom I had come so long a journey? Neither with multitude, nor with tumult. Everywhere he does away the charge of sedition.

Acts 24:19 — Homily on Acts 50

Then also he casts out their person: but, says he, they that found me, were certain Jews from Asia, who ought to have been here before thee, and object, if they had ought against me. He also does well to challenge his accusers who were from Asia, Who ought to accuse before thee, etc., but he does well also not to reject this either.

Acts 24:20-21 — Homily on Acts 50

Or else let these same here say, if they have found any evil doing in me while I stood before the council, except it be for this one voice, that I cried, standing among them, Touching the resurrection of the dead I am called in question by you this day. For this is justification in superabundance, not to flee from his accusers, but to be ready to give account to all. Of the resurrection of the dead, says he, am I this day called in question. And not a word said he of what he had to say, how they had conspired against him, had violently kept him, had laid wait for him - for these matters are of course spoken of by the tribune - but by Paul, though there was danger, not so: no, he is silent, and only defends himself, though he had very much to say. In which alms, says he, they found me in course of purifying in the Temple. Then how did he profane it? For it was not the part of the same man both to purify himself and worship and come for this purpose, and then to profane it.

Acts 24:22-23 — Homily on Acts 51

See how much close investigation is made by the many in a long course of time, that it should not be said that the trial was hurried over. For, as the orator had made mention of Lysias, that he took him away with violence, Felix, he says, deferred them. "Having knowledge of that way:" that is, he put them off on purpose: not because he wanted to learn, but as wishing to get rid of the Jews. On their account, he did not like to let him go: to punish him was not possible; that would have been too barefaced. "And to let him have liberty, and to forbid none of his acquaintance to minister to him." So entirely did he too acquit him of the charges. Howbeit, to gratify them, he detained him, and besides, expecting to receive money, he called for Paul.

Acts 24:24 — Homily on Acts 51

And his wife also hears, together with the governor. This seems to me to show great honor. For he would not have brought his wife to be present with him at the hearing, but that he thought great things of him. It seems to me that she also longed for this. And observe how Paul immediately discourses not only about faith, nor about remission of sins, but also about practical points of duty.

Acts 24:25 — Homily on Acts 51

Paul's reasoning "concerning righteousness" was directed against the well-known injustice of a prince of whom Tacitus says that he acted as if there were no penalty for villainy. His reasoning "concerning self-control" was in opposition to his sensuality. He had unlawfully married Drusilla who was the wife of Azizus, the king of Emesa. His references to the judgment to come might well have been directed against the governor's murder of Jonathan, the high priest.

Acts 24:26-27 — Homily on Acts 51

"Go thy way," he says, "for this time: when I have a convenient season, I will call for thee." Observe his hardness of heart: hearing such things, "he hoped that he should receive money from him!" And not only so, but even after conversing with him - for it was towards the end of his government - he left him bound, "willing to show the Jews a pleasure": so that he not only coveted money, but also glory. How, O wretch, canst thou look for money from a man who preaches the contrary? But that he did not get it, is evident from his leaving him bound; he would have loosed him, had he received it. "Of temperance," it says, he reasoned; but the other was hankering to receive money from him who discoursed these things! And to ask indeed he did not dare: for such is wickedness: but he hoped it. "And when two years were completed," etc., so that it was but natural that he showed them a pleasure, as he had been so long governor there.

Acts 24:26 — Homily on Acts 51

See how close to the truth are the things written. But he sent for him frequently, not that he admired him, nor that he praised the things spoken, nor that he wished to believe, but why? "Expecting," it says, "that money should have been given him." Observe how he does not hide here the mind of the judge. "Wherefore he sent for him," etc. And yet if he had condemned him, he would not have done this, nor have wished to hear a man, condemned and of evil character.

Acts 25:1-3 — Homily on Acts 51

This man is succeeded in his office by another, and he leaves Paul a prisoner: and yet he ought not to have done this; he ought to have put an end to the business: but he leaves him, by way of gratifying them. They however were so urgent, that they again besought the judge. Yet against none of the Apostles had they set themselves thus pertinaciously; there, when they had attacked, anon they desisted. So providentially is he removed from Jerusalem, having to do with such wild beasts. And they nevertheless request that he might be brought again there to be tried. Here now God's providence interposed, not permitting the governor to do this: for it was natural that he having just come to the government would wish to gratify them: but God suffered him not.

Acts 25:4-6 — Homily on Acts 51

What are ye afraid of? What are ye in such a hurry? In fact, that expression, "that he should be kept" shows this. Does he want to escape? "Let them therefore," he says, "which among you are able, accuse him." Again accusers, again at Caesarea, again Paul is brought forth. And having come, immediately "he sat on the judgment-seat" with all his haste: they so drove, so hurried him.

Acts 25:7-8 — Homily on Acts 51

But after they came down, they forthwith made their accusations shamelessly and with more vehemence: and not having been able to convict him on grounds relating to the Law, they again according to their custom stirred the question about Caesar, being just what they did in Christ's case. For that they had recourse to this is manifest by the fact, that Paul defends himself on the score of offences against Caesar.

Acts 25:9 — Homily on Acts 51

While as yet he had not got acquainted with the Jews, nor experienced the honor paid to him by them, he answered rightly: but now that he had been in Jerusalem ten days, he too wants to pleasure them by sacrificing Paul to them: then, also to receive Paul, "Wilt thou," says he, "be judged there of these things by me?" I am not giving thee up to them - but this was the fact - and he leaves the point to his own choice, that by this mark of respect he might get him to yield: since his was the sentence, and it would have been too barefaced, when he had been convicted of nothing here, to take him back thither.

Acts 25:10-11 — Homily on Acts 51

Some one might say, How is it, that having been told, "Thou must also bear witness of Me in Rome", he, as if unbelieving, did this? God forbid: nay, he did it, because he so strongly believed. For it would have been a tempting of God to be bold on account of that declaration, and to cast himself into numberless dangers, and to say: "Let us see if God is able even thus to deliver me." But not so does Paul; no, he does his part, all that in him lies, committing the whole to God. Quietly also he reproves the governor: for, "If," says he, "I am an offender, thou doest well: but if not, why dost thou give me up?" "No man," he says, "may sacrifice me." He put him in fear, so that even if he wished, he could not sacrifice him to them; while also as an excuse to them he had Paul's appeal to allege.

Acts 25:12-13 — Homily on Acts 51

"Then Festus, when he had conferred with the council" - do you observe how he seeks to gratify them? for this is favor - "having conferred," it says, "with the council, he said, Hast thou appealed unto Caesar? unto Caesar shall thou go." See how his trial is again lengthened out, and how the plot against him becomes an occasion for the preaching: so that with ease and in safe custody he should be taken away to Rome, with none to plot evil against him: for it was not the same thing his simply coming there, and his coming on such a cause. For, in fact this was what made the Jews come together there. Then again, some time passes while he tarries at Jerusalem, that you may learn, that, though some time passed, the evil design against him prevails nothing, God not permitting it.

Acts 25:18 — Homily on Acts 51

And see what a vindication! So writes Festus, and the ruthlessness of the Jews is openly made a show of: for when it is the governor that says these things, he is a witness above all suspicion: so that the Jews are condemned by him also. For, when all had pronounced sentence against them, then, and not sooner, God brings upon them the punishment. But observe: Lysias gave it against them, Felix against them, Festus against them - although he wished to gratify them - Agrippa against them. What further? The Pharisees - even they gave it against themselves. No evil, says Festus, "of such things as I supposed: no accusation did they bring against him." And yet they did bring it: true, but they did not prove it: for their evil design and daring plot against him gave cause to surmise this, but the examination brought out nothing of the kind.

Acts 25:18-19 — Homily on Acts 51

"And of one Jesus," he says, "which was dead." He says naturally enough, "of one" Jesus, as being a man in office, and not caring for these things.

Acts 25:20 — Homily on Acts 51

"And not knowing, for my part, what to make of the enquiry concerning these things" - of course, it went beyond a judge's hearing, the examining into these matters. If thou art at a loss, why dost thou drag him to Jerusalem? But the other would not deign this: no, "To Caesar" says he; as in fact it was touching Caesar that they accused him. Do you hear the appeal? hear the plotting of the Jews? hear their factious spirit? All these things provoked him to a desire of hearing him: and he gives them the gratification and Paul becomes more renowned. For such as I said, are the ill designs of enemies. Had not these things been so, none of these rulers would have deigned to hear him, none would have heard with such quietness and silence. And he seems indeed to be teaching, he seems to be making a defence; but he rather makes a public harangue with much orderliness.

Acts 25:23 — Homily on Acts 52

See what an audience is gathered together for Paul. Having collected all his guards, the governor is come, and the king, and the tribunes, "with the principal men," it says, "of the city." Then Paul being brought forth, see how he is proclaimed as conqueror.

Acts 25:24-27 — Homily on Acts 52

Festus himself acquits him from the charges, for what says Festus? "And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and especially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him." Mark how he accuses them, while he acquits him. O what an abundance of justifications! After all these repeated examinations, the governor finds not how he may condemn him. They said he was worthy of death. On this account he said also: "When I found," says he "that he had committed nothing worthy of death.-Of whom I have no certain thing to write to my lord." This too is a proof of Paul's spotlessness, that the judge found nothing to say concerning him. "Therefore I have brought him forth," he says, "before you. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crime laid against him." Such were the great straits into which the Jews brought themselves and their rulers!

Acts 26:1 — Homily on Acts 52

"Agrippa said to Paul, Thou art permitted to speak for thyself." From his great desire to hear, the king permits him to speak. But Paul speaks out forthwith with boldness, not flattering, but for this reason saying that he is happy, namely, because Agrippa knew all.

Acts 26:2-3 — Homily on Acts 52

"Then Paul stretched forth the hand, and answered for himself. I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews. Especially because I know thee to be expert in all questions which are among the Jews: wherefore I beseech thee to hear me patiently." And yet, had he been conscious of guilt, he should have feared at being tried in the presence of one who knew all the facts: but this is a mark of a clear conscience, not to shrink from a judge who has an accurate knowledge of the circumstances, but even to rejoice, and to call himself happy. "I beseech thee," he says, "to hear me patiently." Since he is about to lengthen out his speech, and to say something about himself, on this account, he premises an entreaty.

Acts 26:4-5 — Homily on Acts 52

"My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews: which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee." Then how should I have become a seditious person, who when young was thus testified of by all? Then too from his sect: "after the most straitest sect" says he, "of our religion I lived." "What then, if though the sect indeed be worthy of admiration, thou art evil?" Touching this also I call all to witness-touching my life and conversation.

Acts 26:6-8 — Homily on Acts 52

"And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?" Two arguments he lays down for the Resurrection: one, the argument from the prophets: and he does not bring forward any prophet in particular, but the doctrine itself as held by the Jews: the other and stronger one, the argument from the facts-especially from this, that Christ Himself held discourse with him. And he lays the ground for this by other arguments, relating accurately his former madness.

Acts 26:6 — Homily on Acts 52

"But, for this hope" he says, "I stand and am judged." This hope is honored among themselves also, because of this they pray, because of this they worship, that unto this they may attain: this same do I show forth. Why then, it is acting like madmen, to be doing all things for the sake of attaining to this, and yet to persecute him who believes in the same.

Acts 26:7-8 — Homily on Acts 52

Then too, with high commendation of the Jews, he says, "Night and day," says he, "serving God look to attain unto." So that even if I had not been of unblemished life, it is not for this doctrine that I ought to be brought to trial:-"for which hope, king Agrippa, I am accused of the Jews." And then another argument "Why should it be thought a thing incredible with you, that God should raise the dead?" Since, if such an opinion had not existed, if they had not been brought up in these dogmas, but they were now for the first time brought in, perhaps some one might not have received the saying.

Acts 26:9-11 — Homily on Acts 52

Then he tells, how he persecuted: this also helps the proof: and he brings forward the chief priests as witnesses, and the "strange cities," and that he heard Him saying to him, "It is hard for thee to kick against the pricks," and shows the mercifulness of God, that, though being persecuted He appeared to men, and did that benefit not to me only, but also sent me as teacher to others: and shows also the prophecy, now come to pass, which he then heard, "Delivering thee from the people, and from the Gentiles, unto whom I send thee."

Acts 26:12-15 — Homily on Acts 52

Then again the witnesses, those who were with him: next he shows what just cause he had to be persuaded, both from the light, and from the prophets, and from the results, and from the things which have now taken place. See accordingly, how both from the prophets, and from these particulars, he confirms the proof to them. For that he may not seem to be broaching some novelty, although he had great things to say, yet he again takes refuge with the prophets, and puts this as a question for discussion.

Acts 26:16-18 — Homily on Acts 52

Since he has mentioned the vision, he then without fear goes on to speak also of the good wrought by it. "To turn them from darkness to light, and from the power of Satan unto God. For to this end have I appeared unto thee," not to punish, but to make thee an Apostle. He shows the evils which possess unbelievers, "Satan, darkness;" the good things belonging to believers, light, God, "the inheritance of the saints."

Acts 26:18 — Homily on Acts 52

Observe how mildly he discourses-God, he says, said this to me, "that they may receive forgiveness of sins, and inheritance among them which are-sanctified by faith that is in Me." By these things, says he, I was persuaded, by this vision He drew me to Himself, and so persuaded me, that I made no delay.

Acts 26:19-20 — Homily on Acts 52

"Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: but showed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance." I therefore, who instructed others also concerning the most excellent way of living, how should I myself have become the author of sedition and contention?

Acts 26:21-22 — Homily on Acts 52

"For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come." See how free from flattery his speech is, and how he ascribes the whole to God. Then his boldness-but neither do I now desist: and the sure grounds-for it is from the prophets that I urge the question.

Acts 26:23 — Homily on Acts 52

"Whether the Christ was to suffer:" then the Resurrection and the promise, "Whether He, as the first to rise from the dead, should show light unto the people and to the Gentiles." Festus saw the boldness, and what says he? For Paul was all along addressing himself to the king-he was in a manner annoyed.

Acts 26:24 — Homily on Acts 52

Festus saw the boldness, and what says he? For Paul was all along addressing himself to the king-he was in a manner annoyed, and says to him, "Thou art beside thyself, Paul:" for, "while he thus discoursed, Festus said with a loud voice, Paul, thou art beside thyself: much learning doth make thee mad." What then says Paul? With gentleness, "I am not mad," says he, "most noble Festus; but speak forth the words of truth and soberness."

Acts 26:25-26 — Homily on Acts 52

Then too he gives him to understand why, turning from him, he addressed his speech to the king: "For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him: for this thing was not done in a corner." He shows, that the king knows all perfectly; at the same time, all but saying to the Jews, And ye indeed ought to have known these things-for this is the meaning of that which he adds, "For this thing was not done in a corner."

Acts 26:27-28 — Homily on Acts 52

"King Agrippa," he says, "believest thou"-he does not say, the Resurrection, but-"the prophets?" Then he forestalls him, and says: "I know that thou believest." "In a little" (i.e. within a little,) "almost thou persuadest me to be a Christian." Paul did not understand what the phrase "in a little" meant: he thought it meant "with little cost or trouble", wherefore also he answers as to this: so unlearned was he.

Acts 26:29 — Homily on 1 Corinthians 33

And that thou mayest clearly know how great a thing this is, hear how even Paul, going before an unbelieving judge, made his defence. "I think myself happy," saith he, "That I am to make my defence before thee." And these things he said, not to flatter him, far from it; but wishing to gain him by his gentleness. And he did in part gain him, and he that was till then considered to be condemned took captive his judge, and the victory is confessed by the person himself who was made captive, with a loud voice in the presence of all, saying, "With but little persuasion thou wouldst fain make me a Christian." What then saith Paul? He spread his net the wider, and saith, "I would to God, that not only thou, but also all that hear me this day, might become such as I am, except these bonds." What sayest thou, O Paul? "except these bonds?" And what confidence remains for thee, if thou art ashamed of these things, and fliest from them, and this before so great a multitude? Dost thou not every where in thy Epistles boast of this matter, and call thyself a prisoner? Dost thou not every where carry about this chain in our sight as a diadem? What then hath happened now that thou deprecatest these bonds? "I myself deprecate them not," saith he, "nor am I ashamed of them, but I condescend to their weakness. For they are not yet able to receive my glorying; and I have learned from my Lord not to put 'a piece of undressed cloth upon an old garment:' therefore did I thus speak. For, in fact, unto this time they have heard ill reports of our doctrine, and abhor the cross. If therefore I should add also bonds, their hatred becometh greater; I removed these, therefore, that the other might be made acceptable. So it is, that to them it seems disgraceful to be bound, because they have not as yet tasted of the Glory which is with us. One must therefore condescend: and when they shall have learned of the true life, then will they know the beauty also of this iron, and the lustre which comes of these bonds." Furthermore, discoursing with others, he even calls the thing a free gift, saying, "It hath been granted in the behalf of Christ, not only to believe on Him, but also to suffer in His behalf." But for the time then present, it was a great thing for the hearers not to be ashamed of the cross: for which cause he goes on gradually. Thus, neither doth any one introducing a person to a palace, before that he beholds the vestibule, compel him, yet standing without, to survey what is within: since in that way it will not even seem admirable, unless one enter in and so acquaint one's self with all.

Acts 26:29 — Homily on Acts 52

And he said not, I do not wish that, but, "I pray that not only thou, but also all that hear." Mark how free from flattery his speech is.-"I pray that this day they may be all such as I am, except these bonds." He, the man that glories in his bonds, that puts them forth as a golden chain, deprecates them for these men: for they were as yet too weak in their minds, and it was rather in condescension that he so spake. For what could be better than those bonds which always in his Epistles he prefers to all things else, saying, "Paul, a prisoner of Jesus Christ:" and again, "On this account I am bound with this chain, but the word of God is not bound;" and, "Even unto bonds, as an evil-doer." The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now he is bound both "as an evil-doer," and as with a view to very ill consequences; yet for none of these things cared he.

Acts 26:29 — Homily Concerning the Statues 16

For Paul acted thus, not from distress or fear, but from an abundance of wisdom and spiritual understanding. And how this was, I proceed to explain. He was addressing a Gentile, and an unbeliever, who knew nothing of our matters. Hence he was unwilling to introduce him by way of disagreeable things, but as he said, "I became to them that are without law, as without law;" so he acted in the present instance. His meaning is, "If the Gentile hear of bonds and tribulations, he will straightway be taking flight; since he knows not the power of bonds. First, let him become a believer; let him taste of the word preached, and then he will even of himself hasten towards these bonds." I have heard the Lord saying, "No man putteth a piece of new cloth into an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. Neither do men put new wine into old wine-skins; else the wine-skins burst." The soul of this man is an old garment: an old wine-skin. It is not renewed by the faith, nor renovated by the grace of the Spirit. It is yet weak and earthly. It affects the things of this life. It flutters eagerly after worldly show. It loves a glory that is present. Should he hear at once, even from the first, that if he becomes a Christian he will become immediately a prisoner, and will be encompassed with a chain; feeling ashamed and indignant, he will recoil from the word preached. Therefore, saith he, "Except these bonds." Not as deprecating the bonds themselves, God forbid! But condescending to the other's infirmity; for he himself loved and welcomed his bonds, even as a woman fond of ornament doth her jewels of gold.

Acts 26:31-32 — Homily on Acts 53

See how again also they pass sentence in his favor, and after having said, "Thou art beside thyself," they acquit him, as undeserving not only of death, but also of bonds, and indeed would have released him entirely, if he had not appealed to Caesar. But this was done providentially, that he should also depart with bonds. "Unto bonds," he says, "as an evil doer." For if his Lord "was reckoned among the transgressors," much more he: but as the Lord did not share with them in their character, so neither did Paul. For in this is seen the marvellous thing, the being mixed up with such, and yet receiving no harm from them.

Acts 27:1-2 — Homily on Acts 53

See how far Aristarchus also accompanies Paul. To good and useful purpose is Aristarchus present, as he would take back the report of all to Macedonia.

Acts 27:3 — Homily on Acts 53

See how far Aristarchus also accompanies Paul. To good and useful purpose is Aristarchus present, as he would take back the report of all to Macedonia.

Acts 27:4 — Homily on Acts 53

Again trials, again contrary winds. See how the life of the saints is thus interwoven throughout: escaped from the court of justice, they fall in with shipwreck and storm.

Acts 27:5 — Homily on Acts 53

See how God does not innovate or change the order of nature, but suffers them to sail into the unfavorable winds. But even so the miracle is wrought. That they may sail safely, He did not let them go out in the open sea, but they always sailed near the land.

Acts 27:5 — CATENA ON THE ACTS OF THE APOSTLES 27.4-5

Again trials, again contrary winds. See how the life of the saints is so composed of all these things: he escaped the court, and they fall into a shipwreck and a storm.

Acts 27:6 — Homily on Acts 53

"A ship of Alexandria," it says. It is likely that both those in the former ship would bear to Asia the report of what had befallen Paul, and that these would do the same in Lycia. See how God does not innovate or change the order of nature, but suffers them to sail into the unfavorable winds. But even so the miracle is wrought. That they may sail safely, He did not let them go out in the open sea, but they always sailed near the land.

Acts 27:9 — Homily on Acts 53

By "the fast" here, I suppose he means that of the Jews. For they departed thence a long time after the Pentecost, so that it was much about midwinter that they arrived at the coasts of Crete. And this too was no slight miracle, that they also should be saved on his account.

Acts 27:10 — Homily on Acts 53

And observe how unassuming the expression is. That he may not seem to prophesy, but to speak as of conjecture, "I perceive," says he. For they would not have received it, had he said this at the outset. In fact he does prophesy on this former occasion, as he does afterward, and says there, "The God whom I serve," leading them on. Then how comes it that it was not "with loss" of any "of their lives?" It would have been so, but that God brought them safe through it. For as far as depended on the nature of the thing, they had perished, but God prevented it.

Acts 27:10 — CATENA ON THE ACTS OF THE APOSTLES 27.10

See [Paul's] modesty: in order that he may not appear to prophesy but to speak as if from supposition, he says "I see." They would have not received his words if he had pronounced them at once. In the first place he prophesies and says, "God, whom I worship," thus leading them. How would have it happened without a loss of lives? There surely would be such a loss if God did not save them.

Acts 27:11 — Homily on Acts 53

Then, to show that it was not from conjecture that he so spake, the master of the ship said the contrary, and he a man of experience in the matter: so far was it from being the case that Paul's advice was given from conjecture. Moreover, the place suggested this same which the master said, "being not commodious;" and it was evident that from conjecture "the more part advised" as they did, rather than Paul.

Acts 27:13-15 — Homily on Acts 53

Mark then the providential ordering of the events: first indeed, "when the south wind blew softly, supposing they had obtained their purpose," they loosed the vessel, and came forth; then when the wind bore down upon them, they gave way to it driving them, and were with difficulty saved.

Acts 27:18-20 — Homily on Acts 53

Then, severe the storm, deep the darkness: and that they may not forget, the vessel also goes to pieces, and the corn is flung out and all beside, that they may not have it in their power after this to be shameless. For this is why the vessel goes to pieces, and their souls are tightly braced. Moreover, both the storm and the darkness contributed not a little to his obtaining the hearing he did.

Acts 27:21 — Homily on Acts 53

Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him. One is not likely to have a good reception, when he chides in the midst of calamity; but when he tells them what more there is to come of the calamity, and then predicts the good, then he is acceptable. Therefore he attacks them then first, when "all hope that they should be saved was taken away": that none may say, Nothing has come of it. And their fear also bears witness.

Acts 27:22-26 — Homily on Acts 53

And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved - which thing he spoke not of conjecture, but of prophecy - and that he "must be brought before Caesar." But this that he says, "God hath given thee all," is not spoken boastfully, but in the wish to win those who were sailing in the ship: for he spoke thus, not that they might feel themselves bound to him, but that they might believe what he was saying. "God hath given thee;" as much as to say, They are worthy indeed of death, since they would not listen to thee: however, this is done out of favor to thee.

Acts 27:23-24 — Homily on Acts 53

"For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Caesar: and, lo God hath given thee all them that sail with thee." So that righteous men, though they may be in a tempest, or on the sea, or in the deep, suffer nothing dreadful, but even save others together with themselves. If here was a ship in danger and suffering wreck, and prisoners were saved for Paul's sake, consider what a thing it is to have a holy man in a house: for many are the tempests which assail us also, tempests far more grievous than these natural ones, but He can also give us to be delivered, if only we obey holy men as those in the ship did, if we do what they enjoin. For they are not simply saved, but themselves also contributed to other men's believing. Though the holy man be in bonds, he does greater works than those who are free.

Acts 27:24 — Homily on Acts 53

Then after so great a storm he does not speak as insultingly over them, but as wishing that at any rate he might be believed for the future. Wherefore also he alleges what had taken place for a testimony of the truth of what was about to be said by him. ...And he foretells two things; both that they must be cast upon an island, and that though the ship would be lost, those who were in it should be saved-which thing he spoke not of conjecture, but of prophecy-and that he "must be brought before Caesar."

Acts 27:30-31 — Homily on Acts 53

The sailors however, were about to escape, having no faith in what was said: but the centurion does believe Paul. For he says, If these flee, "ye cannot be saved": so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground. See how as in a church they are instructed by the calmness of Paul's behavior, how he saved them out of the very midst of the dangers. And it is of providential ordering that Paul is disbelieved, that after proof of the facts, he might be believed: which accordingly was the case.

Acts 27:31 — Homily on Acts 53

Paul said to the centurion and to the soldiers, "Except these abide in the ship, ye cannot be saved": so saying, not on this account, but that he might restrain them, and the prophecy might not fall to the ground. Accordingly observe how the centurion does as he bids him, insomuch that he even let the boat go, and destroyed it. And if the sailors did not as yet comply with his bidding, yet afterwards they do so: for in fact this is a reckless sort of people.

Acts 27:33-34 — Homily on Acts 53

And how, say you, did they go without food, having taken nothing? How did they bear it? Their fear possessed them, and did not let them fall into a desire of food, being, as they were, at the point of extreme jeopardy; but they had no care for food. Moreover, the place is a trying one, for it was in the Adriatic, and then their long abstinence. They were in the midst of death. It was now the fourteenth day that they were going without food, having taken nothing.

Acts 27:35-36 — Homily on Acts 53

And he exhorts them again to take some meat, and they do as he bids them, and he takes some first, to persuade them not by word, but also by act, that the storm did them no harm, but rather was a benefit to their souls. Observe, his giving thanks after all that had happened strengthened them. For this showed an assured mind that they would be saved. "Then were they all of good cheer; and they also took some meat." And not only so, but henceforth they so cast all their care upon Paul, that they even cast out the corn, being so many.

Acts 27:37 — Homily on Acts 53

Two hundred and seventy-six souls: whence had they victuals? See how they do their part as men, and how Paul does not forbid them. They had thrown out the rest of the corn, but they trusted Paul's assurance for all.

Acts 27:40 — Homily on Acts 53

"They made towards shore," having given the rudder-handles to the wind: for oftentimes they do it not in this way. They were borne along, having loosed the rigging, that is, the sails.

Acts 27:41 — Homily on Acts 53

"And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmovable, but the hinder part was broken with the violence of the waves;" for when there is a strong wind, this is the consequence, the stern bearing the brunt of the storm.

Acts 27:42 — Homily on Acts 53

Again the devil tries to hinder the prophecy, and they had a mind to kill some, but the centurion suffered them not, that he might save Paul, so much was the centurion attached to him.

Acts 27:43 — CATENA ON THE ACTS OF THE APOSTLES 27.41-43

Again the devil tries to impede the prophecy: the soldiers wanted to kill the prisoners, but the centurion prevented them in order to save Paul. The centurion had become a very dear friend.

Acts 27:43 — Homily on Acts 53

But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land.

Acts 27:43-44 — Homily on Acts 53

And so it was through themselves being saved that they learnt who Paul was. But some one may say: why did he not save the ship? That they might perceive how great a danger they had escaped: and that the whole matter depended, not on the help of man, but on God's hand saving them independently of a ship.

Acts 27:44 — Homily on Acts 53

So it came to pass, that they escaped all safe to land. Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest, and this too in the Hadriatic. There were two hundred and seventy-six souls in all: no small matter this also, if indeed they believed. The voyage was at an unseasonable time. It is natural to suppose they would ask the reason why they were sailing, and would learn all. Nor was it for nothing that the voyage was so protracted; it afforded Paul an opportunity for teaching.

Acts 28:1 — Homily on Acts 53

Do you mark what good came of the storm? Why then it was no mark of their being forsaken, that the storm came upon them. Now this that happened was in consequence of the season of the year; but the wonder is greater, that at such a season they were saved from the midst of the dangers, both he, and for his sake the rest, and this too in the Hadriatic.

Acts 28:2 — Homily on Acts 54

"Showed," he says, "no little kindness to us-barbarians" (as they were) "-having kindled a fire:" else it were of no use that their lives be saved, if the wintry weather must destroy them.

Acts 28:3 — Homily on Acts 54

Then Paul having taken brushwood, laid it on the fire. See how active he is; observe how we nowhere find him doing miracles for the sake of doing them, but only upon emergency. Both during the storm when there was a cause he prophesied, not for the sake of prophesying, and here again in the first instance he lays on brushwood: nothing for vain display, but with a simple view to their being preserved, and enjoying some warmth.

Acts 28:4 — Homily on Acts 54

Then a viper "fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live." Well also was this permitted, that they should both see the thing and utter the thought, in order that, when the result ensued, there might be no disbelieving the miracle. Observe their good feeling towards the distressed, in saying this not aloud, but among themselves - observe also the natural judgment clearly expressed even among barbarians, and how they do not condemn without assigning a reason.

Acts 28:5 — Homily on Acts 54

And these also behold, that they may wonder the more. "And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god." They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again, another excess on the part of these men.

Acts 28:6 — Homily on Acts 54

They expected him, it says, to fall down dead: and again, having seen that nothing of the kind happened to him, they said, He is a god. Again, as in chapter 14:11, another excess on the part of these men.

Acts 28:7 — CATENA ON THE ACTS OF THE APOSTLES 28.7

Behold, again another hospitable man, the rich and wealthy Publius, who had seen nothing but had mercy on them because of their calamity. He received and took care of them.… It is certainly an act of great benevolence to give hospitality to 270 people. Meditate on what a great profit is hospitality: not because there was necessity or because he acted against his will, but because [Publius] considered it a profit, did he give hospitality to them for three days.

Acts 28:7 — Homily on Acts 54

"In the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously." Behold again another hospitable man, Publius, who was both rich and of great possessions: he had seen nothing, but purely out of compassion for their misfortune, he received them, and took care of them. So that he was worthy to receive kindness.

Acts 28:8 — Homily on Acts 54

"And it came to pass, that the father of Publius lay sick of a fever and of a bloody flux: to whom Paul entered in, and prayed, and laid his hands on him, and healed him." So that he was worthy to receive kindness: wherefore Paul as a requital for his receiving them, healed him.

Acts 28:9-10 — Homily on Acts 54

"So when this was done, others also, which had diseases in the island, came, and were healed: who also honored us with many honors; and when we departed, they laded us with such things as were necessary," both us and the rest. See how when they were quit of the storm, they did not become more negligent, but what a liberal entertainment was given to them for Paul's sake: and three months were they there, all of them provided with sustenance. See how all this is done for the sake of Paul, to the end that the prisoners should believe, and the soldiers, and the centurion. For if they were very stone, yet from the counsel they heard him giving, and from the prediction they had heard him making, and from the miracles they knew him to have wrought, and from the sustenance they by his means enjoyed, they must have got a very high notion of him.

Acts 28:11 — Homily on Acts 54

Observe how in all this voyage they nowhere touched at a city, but were cast on an island, and passed the entire winter there or sailing - those being herein under training for faith, his fellow-voyagers, I mean. "And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux." Probably this was painted on it: so addicted were they to their idols.

Acts 28:13 — Homily on Acts 54

Already the preaching has reached to Sicily: see how it has run through (even to those lands): at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds.

Acts 28:14 — Homily on Acts 54

"Where we found brethren, and were desired to tarry with them seven days: and so we went toward Rome." Already the preaching has reached to Sicily: see how it has run through even to those lands: at Puteoli also they found some: others also came to meet them. Such was the eagerness of the brethren, it nothing disconcerted them, that Paul was in bonds.

Acts 28:15 — Homily on Acts 54

"And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage." Not fearing the danger. But observe also how Paul himself also was affected after the manner of men. For it says, "he took courage, when he saw the brethren." Although he had worked so many miracles, nevertheless even from sight he received an accession of confidence. From this we learn, that he was both comforted after the manner of men, and the contrary.

Acts 28:16 — Homily on Acts 54

"And when we came to Rome, Paul was suffered to dwell by himself with a soldier that kept him." Leave was given him to dwell by himself. No slight proof this also of his being held in much admiration: it is clear they did not number him among the rest.

Acts 28:17 — Homily on Acts 54

"And it came to pass, that after three days he called together them that were the chief of the Jews." After three days he called the chief of the Jews, that their ears might not be preoccupied. And what had he in common with them? for they would not else have been like to accuse him. Nevertheless, it was not for this that he cared; it was for the teaching that he was concerned, and that what he had to say might not offend them.

Acts 28:17-20 — Homily on Acts 55

He wished to exculpate both himself and others; himself, that they might not accuse him, and by so doing hurt themselves; and those others, that it might not seem that the whole thing was of their doing. For it was likely that a report was prevalent, that he had been delivered up by the Jews; and this was enough to alarm them. He therefore addresses himself to this, and defends himself as to his own conduct. "How then is it reasonable," it might be said, "that they should deliver thee up without a cause?" The Roman governors, he says, bear me witness, who wished to let me go. "How was it then that they did not let thee go?" "When the Jews spake against it," he says. Observe how he extenuates (in speaking of) their charges against him. Since if he had wished to aggravate matters, he might have used them so as to bear harder upon them. Wherefore, he says, "I was constrained to appeal unto Caesar:" so that his whole speech is of a forgiving nature. What then? didst thou this, that thou mightest accuse them? No, he says: "Not that I had aught to accuse my nation of:" but that I might escape the danger. For it is for your sakes "that I am bound with this chain." So far am I, he says, from any hostile feeling towards you.

Acts 28:18 — Homily on Acts 55

"How then is it reasonable," it might be said, "that they should deliver thee up without a cause?" The Roman governors, he says, bear me witness, who wished to let me go. "How was it then that they did not let thee go?" "When the Jews spake against it," he says. Observe how he extenuates in speaking of their charges against him. Since if he had wished to aggravate matters, he might have used them so as to bear harder upon them.

Acts 28:19 — Homily on Acts 55

Wherefore, he says, "I was constrained to appeal unto Caesar:" so that his whole speech is of a forgiving nature. What then? didst thou this, that thou mightest accuse them? No, he says: "Not that I had aught to accuse my nation of:" but that I might escape the danger.

Acts 28:20 — Homily on Acts 55

For it is for your sakes "that I am bound with this chain." So far am I, he says, from any hostile feeling towards you.

Acts 28:21 — Homily on Acts 55

Then they also were so subdued by his speech, that they too apologized for those of their own nation: "And they said unto him, We neither received letters out of Judea concerning thee, neither any of the brethren that came showed or spake any harm of thee." Neither through letters, nor through men, have they made known any harm of thee.

Acts 28:22 — Homily on Acts 55

Neither through letters, nor through men, have they made known any harm of thee. Nevertheless, we wish to hear from thyself: "But we desire to hear of thee what thou thinkest": and then forestalled him by showing their own sentiments. "For as concerning this sect, it is known to us, that everywhere it is spoken against."

Acts 28:23 — Homily on Acts 55

"And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the Law of Moses and out of the Prophets, from morning till evening." Then he did not immediately answer, but gave them a day, and they came to him, and he discoursed, it says, "both out of the Law of Moses, and out of the Prophets."

Acts 28:23-24 — Homily on Acts 55

See again how not by miracles but by Law and Prophets he puts them to silence, and how we always find him doing this. And yet he might also have wrought signs; but then it would no longer have been matter of faith. In fact, this itself was a great sign, his discoursing from the Law and the Prophets.

Acts 28:24 — Homily on Acts 55

"And some believed the things which were spoken, and some believed not." They said not, we speak against it, but "it is spoken against."

Acts 28:25-27 — Homily on Acts 55

"And when they agreed not among themselves, they departed, after that Paul had spoken one word, Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." But when they departed, as they were opposed to each other, then he reproaches them, not because he wished to reproach those that believed not, but to confirm these that believed. "Well said Esaias," says he to them. So that to the Gentiles it is given to know this mystery. No wonder then, if they did gainsay: this was foretold from the first.

Acts 28:25 — Homily on Acts 55

"Well said the Spirit:" as much as to say, It is not me that ye disbelieve. But God foreknew this from the first. "He discoursed," it says, "with boldness, unhindered": for it is possible to speak with boldness, yet hindered. His boldness nothing checked: but in fact he also spoke unhindered.

Acts 28:26 — Homily on Acts 55

Then that you may not deem it strange that they believed not, he introduces the prophecy which saith "Hearing ye shall hear and not understand," more now than then: "and ye shall see and not perceive" more now than then. This is not spoken for the former sort, but for the unbelievers. How then? Was it contrary to the prophecy, that those believed? "Go," it says, "unto this people" that is, to the unbelieving people. He did not say this to insult them, but to remove the offence.

Acts 28:28 — Homily on Acts 55

So that to the Gentiles it is given to know this mystery. No wonder then, if they did gainsay: this was foretold from the first. Then again he moves their jealousy on the score of them of the Gentiles. "Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it."

Acts 28:29 — Homily on Acts 55

"And when he had said these words, the Jews departed, and had great reasoning among themselves." The unbelieving were they that withdrew. But see how they do not now form plots against him. For in Judea they had a sort of tyranny.

Acts 28:30-31 — Homily on Acts 55

"And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. Amen." It shows the freedom he had now: without hindrance in Rome, he who had been hindered in Judea; and he remained teaching there for two years.

Amos 2:11 — ON THE PRIESTHOOD 6:10

[This was the reason why] the Lord accused the Israelites more severely and showed that they deserved greater punishment, because they sinned after receiving the honors that he had bestowed on them. He said, "You only have I known of all the families of the earth; therefore I will visit upon you your iniquities," and again, "I took of your sons for prophets and of your young men for consecration." And before the time of the prophets, when he wanted to show that sins received a much heavier penalty when they were committed by the priests than when they were committed by ordinary people, he commanded as great a sacrifice to be offered for the priests as for all the people. This explicitly proves that the priest's wounds require greater help, indeed as much as those of all the people together. They would not have required greater help if they had not been more serious, and their seriousness is not increased by their own nature but by the extra weight of dignity belonging to the priest who dares to commit them.

Amos 3:2 — Treatise on the Priesthood, Book 6

For this very cause God accuses the Israelites more vehemently, and shows that they were worthy of greater chastisement, because they sinned after so many honors had come to them from Him, saying in one place: "But you only have I known of all the families of the earth, therefore will I punish you for your iniquities," and again, "and I raised up of your sons for prophets, and of your young men for Nazarites;" and before the times of the prophets, wishing to show that sins receive sorer punishment by far when they occur in the case of the Priest than in the case of the laity, He enjoins as great a sacrifice to be offered for the Priest as for the whole people, and this amounts to a proof on his part, that the wounds of the Priesthood need more assistance—that is, as great as those of all the people together, and they would not have needed a greater, except they were worse; and they are not worse in their nature, but are aggravated through the dignity of the Priest, who dares to commit them.

Amos 3:6 — HOMILY AGAINST THOSE WHO SAY THAT DEMONS GOVERN HUMAN AFFAIRS 1:4–5

I do not say these things in arrogance, but I have the prophet Amos standing at my side, crying and saying, "There is no evil in the city which the Lord has not done." Now evil is a many-faceted term. I wish that you shall learn the exact meaning of each expression, in order that on account of ambiguity you may not confound the nature of the things and fall into blasphemy. There is then evil, which is really evil; fornication, adultery, covetousness, and the countless dreadful things, which are worthy of the utmost reproach and punishment. Again there is evil, which rather is not evil but is called so, famine, pestilence, death, disease, and other of a similar nature. For these would not be evils. On this account I said they are called so only. Why then? Because, were they evils intended to become the sources of good to us, chastening our pride, goading our sloth and leading us on to zeal, making us more attentive.

Amos 5:8 — Concerning the Statues, Homily 11

When I think of the past tempest, and of the present calm, I cease not saying, "Blessed be God, who maketh all things, and changeth them; who hath brought light out of darkness; who leadeth to the gates of hell, and bringeth back; who chastiseth, but killeth not." And this I desire you too to repeat constantly, and never to desist. For if He hath benefitted us by deeds, what pardon shall we deserve, if we do not requite Him even by words. Therefore, I exhort that we never cease to give Him thanks; since if we are grateful for the former benefits, it is plain that we shall enjoy others also, which are greater. Let us say, then, continually, Blessed be God, who hath permitted us to spread before you in security the accustomed table, whilst He hath also granted you to hear our word with assurance of safety! Blessed be God, that we no longer run hither flying from the danger without, but only from desire to hear; that we no longer meet one another with agony, trembling, and anxious thoughts; but with much confidence, having shaken off all our fear. Our condition, indeed, on former days was nothing better than that of those who are tossed up and down in the midst of the deep; and expecting shipwreck every hour. We were scared all day long by innumerable rumours, and disturbed and agitated on every side; and were every day busy and curious to know who had come from the court? what news he had brought? and whether what was reported was true or false? Our nights too we passed without sleep, and whilst we looked upon the city, we wept over it, as if it were on the eve of its destruction.

Amos 5:8 — Homily 15 on 1 Timothy

See how highly God has honored us, in committing to us so excellent a frame. I made heaven and earth, He says, and to you I give the power of creation. Make your earth heaven. For it is in thy power. "I am He that maketh and transformeth all things" (Amos v. 8, Sept.), saith God of Himself. And He hath given to men a similar power; as a painter, being an affectionate father, teaches his own art to his son. I formed thy body beautiful, he says, but I give thee the power of forming something better. Make thy soul beautiful. I said, "Let the earth bring forth grass, and every fruitful tree." Do thou also say, Let this earth bring forth its proper fruit, and what thou willest to produce will be produced. "I make the summer and the cloud. I create the lightning and the wind." I formed the dragon, that is, the devil, to make sport with him. Nor have I grudged thee the like power. Thou, if thou wilt, canst sport with him, and bind him as thou wouldest a sparrow. I make the sun to rise upon the evil and the good: do thou imitate Me, by imparting of that is thine to the good and the evil. When mocked I bear with it, and do good to those who mock Me: do thou imitate Me, as thou canst. I do good, not to be requited; do thou imitate Me, and do good, not to be repaid.

Amos 5:21-23 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 4:6

This brings us to a conclusion on another matter of great importance. The observances regarding sacrifices, sabbaths, new moons, and all such things prescribed by the Jewish way of life of that day—they are not essential. Even when they were observed they could make no great contribution to virtue; nor when neglected could they make the excellent person worthless or degrade in any way the sanctity of his soul. People of old, while still on earth, manifested by their piety a way of life that rivals the way the angels live. Yet they followed none of these observances, they slew no beasts in sacrifice, they kept no fast, they made no display of fasting. They were so pleasing to God that they surpassed this fallen human nature of ours and, by the lives they lived, drew the whole world to a knowledge of God.

Amos 6:4 — Four Discourses on the Rich Man and Lazarus, Discourse 1

Since therefore the Jews, separating themselves from worldly things, devoted not themselves to spiritual things, to temperance, and gentleness, and hearing the divine word, but did the very opposite, feasting, drinking, indulging in excess and luxury; on this account it is, that the prophet condemns them. For he says, "Woe to them that come to an evil day," and, in continuation, "that make a Sabbath of lies." He shows by that which follows how their Sabbath became unprofitable. How then did they make it unprofitable? By their working wickedness, living in luxury, drinking, and doing numberless other base and vile acts. And that this charge is true, hear what follows; for he intimates that which I am affirming, by that which he immediately adds, saying: "That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that drink refined wine, and anoint themselves with the chief ointments," (Amos vi. 4, 6.) Thou didst receive the Sabbath that thou mightest purify thy soul from wickedness; but thou hast increased wickedness. For what can be worse than this effeminacy—this "sleeping upon beds of ivory?" The other sins, as drinking, covetousness, or prodigality, may be accompanied with some small amount of pleasure; but the sleeping on beds of ivory, what pleasure is there in it? Is more refreshing or sweeter sleep brought to us by the beauty of the couch? Nay, rather this beauty is more burdensome and more troublesome to us, if we reflect upon the matter. For whenever thou dost consider that while thou art sleeping on an ivory couch, another fellow-creature is not even able to enjoy the certainty of having bread to eat, will not conscience condemn thee and rise up to accuse this wrong?

Amos 6:4 — HOMILIES ON GENESIS 1:10

Let us not be careless, dearly beloved, in dealing with matters concerning our salvation; recognizing instead the troubles that could come from that evil source, let us avoid the harm it produces. After all, we are warned against intemperance not only in the new dispensation by its greater attention to right thinking, its more frequent struggles and greater effort, its many rewards and ineffable consolations. Not even people living under the old law were permitted to indulge themselves in that way, even though they were sitting in the dark dependent upon tapers and were brought forward gradually into the light, like children being weaned off milk. Lest you think I am idly finding fault with intemperance in what I say, listen to what the prophet says: "Woe to those who fall on evil days in sleeping on beds of ivory, luxuriating on their couches, living on a diet of goats picked from the flocks and suckling calves from the herds, and drinking strained wines, anointed with precious unguents—like men treating this as a lasting city, and not seeking one to come." Do you see the heavy accusation the prophet levels against intemperance in charging the Jews with these faults of stupidity, sensuality and daily gluttony? I mean, note the accuracy of the words: after attacking their gluttony and their drinking to excess, he added, "like men treating this as a lasting city, and not seeking one to come," all but stating that their satisfaction got as far as lips and palate, and they went on to nothing better. Pleasure however, is brief and fleeting, whereas pain never lets up and has no end. The truth of this comes from experience, the true meaning of lasting realities—"like men treating this as a lasting city"—and fleeting things—"not seeking one to come"—that is, not lasting for a moment.

Amos 7:2 — HOMILIES ON GENESIS 29:7

It is, after all, the practice of the prophets and the just to grieve not only for themselves but also for the rest of humankind. If you're inclined to check that, you will find them all giving evidence of this compassion—for example, you can listen to Jeremiah, "Who will pour water on my head, and provide a fountain of tears for my eyes?" or Ezekiel, "Alas, Lord, you will destroy what remains of Israel?" or Daniel lamenting in these words, "You have made us few in number by comparison with the Gentiles," or Amos, "Think better of this, Lord."

Amos 7:14-15 — Homily 24 on 2 Corinthians

Amos also said, "I was no prophet, nor the son of a prophet, but only a herdsman, a gatherer of sycamore fruit. And God took me." But he did not say this to exalt himself, but to stop their mouths that suspected him as no prophet, and to show that he is no deceiver, nor says of his own mind the things which he says.

Amos 8:11 — HOMILIES ON GENESIS 54:4

We harm both soul and body if we are guilty of lack of moderation to them both by fattening one beyond need or by causing them to waste away from starvation.… The Lord of all once admonished the Jewish people … by way of extreme indignation in the words, "I will deal you not a famine of bread nor a thirst for water, but a famine of hearing the Word of the Lord," to teach us that while one famine can torture the body, the other famine affects the soul. This very thing that the Lord threatened to inflict on them by way of punishment we now of our own volition secure for ourselves despite God's show of care for us and his provision for us, through the advice of mentors, as well as the reading of Scriptures.

Amos 9:1 — AGAINST THE ANOMOEANS, HOMILY 4:18–19

Tell me, John, what do you mean when you say, "No one has ever seen God"? What shall we think about he prophets who say that they saw God? Isaiah said, "I saw the Lord sitting on a high and exalted throne." And, again, Daniel said, "I saw until the thrones were set, and the ancient of days sat." And Micah said, "I saw the God of Israel sitting on his throne." And again, another prophet said, "I saw the Lord standing on the altar, and he said unto me, 'Strike the mercy seat.' " And I can gather many similar passages to show you as witnesses of what I say.How is it, then, that John says, "No one has ever seen God"? He says this so that you may know that he is speaking of a clear knowledge and a perfect comprehension of God. All the cases cited were instances of God's condescension and accommodation. That no one of those prophets saw God's essence in its pure state is clear from the fact that each one saw him in a different way. God is a simple being; he is not composed of parts; he is without form or figure. But all these prophets saw different forms and figures. God proved this very thing through the mouth of another prophet. And he persuaded those other prophets that they did not see his essence in its exact nature when he said, "I have multiplied visions, and by the ministries of the prophets I was presented." What God was saying was, "I did not show my very essence, but I came down in condescension and accommodated myself to the weakness of their eyes."

Amos 9:11-12 — HOMILIES ON JOHN 11

What then was the tabernacle in which He dwelt? Hear the Prophet say; "I will raise up the tabernacle of David that is fallen." It was fallen indeed, our nature had fallen an incurable fall, and needed only that mighty Hand. There was no possibility of raising it again, had not He who fashioned it at first stretched forth to it His Hand, and stamped it new with His Image, by the regeneration of water and the Spirit. And observe I pray you, the awful and ineffable nature of the mystery. He inhabits this tabernacle for ever, for He clothed Himself with our flesh, not as again to leave it, but always to have it with Him. Had not this been the case, He would not have deemed it worthy of the royal throne, nor would He while wearing it have been worshiped by all the host of heaven, angels, archangels, thrones, principalities, dominions, powers.

Amos 9:12 — Homily on Acts 33

"After this I will return, and rebuild the tabernacle of David which is fallen down." But if one would look into the matter closely, the kingdom of David does in fact now stand, his Offspring reigning everywhere. For what is the good of the buildings and the city, with none obeying there? And what is the harm arising from the destruction of the city, when all are willing to give their very souls? There is that come which is more illustrious than David: in all parts of the world is he now sung. This has come to pass: if so, then must this also come to pass, "And I will build again the ruins thereof, and I will set it up:" to what end? "that the residue of men may seek the Lord, and all the Gentiles, upon whom My Name is called." If then it was to this end that the city rose again (namely) because of Him (that was to come) of them, it shows that of the building of the city the cause is, the calling of the Gentiles. Who are "the residue?" those who are then left. "And all the Gentiles, upon whom My Name is called:" but observe, how he keeps the due order, and brings them in second. "Saith the Lord, which doeth these things." Not "saith" (only), but "doeth." Why then, it was God's work.

BAR 3:3 — COMMENTARY ON ISAIAH 6:2

"I saw the Lord seated." To be seated on a throne is always a symbol of judgment, as David says: "You are seated on a throne, you who administer justice." And Daniel, "Three thrones were set up, and the tribunal sat down." By contrast, the prophet says that simply being seated is a symbol of something else. Of what? Stability, durability, proceeding onward, immutability, eternity, infinite life. Thus it is said, "You who are seated forever, and we who perish forever." You, it is said, who endure: who are, who live and are always thus. The comparison makes it clear that he was not speaking of a seat but "you who are seated forever, and we who perish." To sit on a throne is to judge.

BAR 3:35 — HOMILIES ON THE GOSPEL OF MATTHEW 19:9

Wherefore not men only, but angels also and archangels; both the nations of heaven, and all we on the earth, are commanded to give praise. For, "Bless the Lord," it is said, "all His works." Yea, for His are no small achievements, rather they surpass all speech, and thought, and understanding of man. And these things the prophets proclaim every day, each of them in a different way publishing this glorious triumph. For one saith, "Thou hast gone up on high, Thou hast led captivity captive, and hast received gifts amongst men." And, "The Lord strong and mighty in battle." And another saith, "He shall divide the spoils of the strong." For indeed to this purpose He came, that He might "preach deliverance to captives, and recovery of sight to the blind." And raising aloud the cry of victory over death, he said, "Where, O Death, is thy victory? Where, O Grave, is thy sting?" And another again, declaring glad tidings of the most profound peace, said, "They shall beat their swords into ploughshares, and their spears into pruning hooks." And while one calls on Jerusalem, saying, "Rejoice greatly, O daughter of Sion, for lo! thy King cometh to thee meek, riding upon an ass, and a young colt;" another proclaims His second coming also, saying on this wise, "The Lord, whom ye seek, will come, and who will abide the day of His coming? Leap ye as calves set free from bonds." And another again, amazed at such things, said, "This is our God; there shall none other be accounted of in comparison of Him."

BAR 4:7 — COMMENTARY ON ISAIAH 1:3

"And my people has not understood me." They have not understood me, he says, that I am more brilliant than the sun. "Woe to a sinful people." This also is typical of the prophets, to grieve over one who is sick with an incurable illness. Jeremiah does this in many places, and Christ as well, saying, "Woe to you, Chorazin, woe to you, Bethsaida," because this also is a form of instruction. In fact, one who has not been brought back by reasoning can often be corrected by someone's grief. "People full of sins." Another accusation: all are so, and gravely. "Perverse race." He does not accuse their birth but indicates that their wickedness began from the earliest age. Just as John, when he said, "serpents, children of vipers," did not depreciate their nature (otherwise he would not have said, "Produce fruit, then, worthy of repentance," if they had been such by nature and by birth), so also here, in saying "Perverse race," the prophet does not accuse their birth. "Lawless children." He did not say, "outside of the law," but "without law," with a disposition in no way better than those who had received no law at all, thus showing that the difference is in their previous choice. "You have abandoned the Lord, angering him." He said this expressively: the name of God would have been enough to establish the accusation. It is what Jeremiah reproves, saying, "Since they have departed from him and are drawn near to demons." "The Holy One of Israel." This is the culmination of the accusation, by the fact that though he was the common Lord of all, it was to them that he had made himself known.

Colossians 1:1-2 — Homily on Colossians 1

"Paul an Apostle of Jesus Christ through the will of God." It were well also to say, what from considering this Epistle we have found to be its occasion and subject. What then is it? They used to approach God through angels; they held many Jewish and Grecian observances. These things then he is correcting. Wherefore in the very outset he says, "Through the will of God." So here again he hath used the expression "through." "And Timothy the brother," he saith; of course then he too was an Apostle, and probably also known to them. "To the saints which are at Colossae." This was a city of Phrygia, as is plain from Laodicea's being near to it. "And faithful brethren in Christ." Whence, saith he art thou made a saint? Tell me. Whence art thou called faithful? Is it not because thou wert sanctified through death? Is it not because thou hast faith in Christ? Whence art thou made a brother? for neither in deed, nor in word, nor in achievement didst thou show thyself faithful. Tell me, whence is it that thou hast been entrusted with so great mysteries? Is it not because of Christ? "Grace to you and peace from God our Father." Whence cometh grace to you? Whence peace? "From God," saith he, "our Father." Although he useth not in this place the name of Christ. I will ask those who speak disparagingly of the Spirit, Whence is God the Father of servants? Who wrought these mighty achievements? Who made thee a saint? Who faithful? Who a son of God? He who made thee worthy to be trusted, the same is also the cause of thy being entrusted with all. For we are called faithful, not only because we have faith, but also because we are entrusted of God with mysteries which not even angels knew before us. However, to Paul it was indifferent whether or not to put it thus.

Colossians 1:3 — Homily on Colossians 1

Ver. 3. "We give thanks to God, the Father of our Lord Jesus Christ." He seems to me to refer everything to the Father, that what he has to say may not at once offend them. "Praying always for you." He shows his love, not by giving thanks only, but also by continual prayer, in that those whom he did not see, he had continually within himself.

Colossians 1:4 — Homily on Colossians 1

Ver. 4. "Having heard of your faith in Christ Jesus." A little above he said, "our Lord." "He," saith he, "is Lord, not the servants." "Of Jesus Christ." These names also are symbols of His benefit to us, for "He," it means, "shall save His people from their sins." (Matt. i. 21.) Ver. 4. "Having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints." Already he conciliates them. It was Epaphroditus who brought him this account. But he sends the Epistle by Tychicus, retaining Epaphroditus with himself. "And of the love," he saith, "which ye have toward all the saints," not toward this one and that: of course then toward us also.

Colossians 1:5 — Homily on Colossians 1

Ver. 5. "Because of the hope which is laid up for you in the heavens." He speaks of the good things to come. This is with a view to their temptations, that they should not seek their rest here. For lest any should say, "And where is the good of their love toward the saints, if they themselves are in affliction?" he says, "We rejoice that ye are securing for yourselves a noble reception in heaven." "Because of the hope," he saith, "which is laid up." He shows its secureness. "Whereof ye heard before in the word of the truth." Here the expression is as if he would chide them, as having changed from it when they had long held it. "Whereof," saith he, "ye heard before in the word of the truth of the Gospel." And he bears witness to its truth. With good reason, for in it there is nothing false. "Of the Gospel." He doth not say, "of the preaching," but he calleth it the "Gospel," continually reminding them of God's benefits. And having first praised them, he next reminds them of these.

Colossians 1:6 — Homily on Colossians 1

Ver. 6. "Which is come unto you, even as it is also in all the world." He now gives them credit. "Is come," he said metaphorically. He means, it did not come and go away, but that it remained, and was there. Then because to the many the strongest confirmation of doctrines is that they hold them in common with many, he therefore added, "As also it is in all the world." It is present everywhere, everywhere victorious, everywhere established. "And is bearing fruit, and increasing, as it doth in you also." "Bearing fruit." In works. "Increasing." By the accession of many, by becoming firmer; for plants then begin to thicken when they have become firm. "As also among you," says he. He first gains the hearer by his praises, so that even though disinclined, he may not refuse to hear him. "Since the day ye heard it." Marvelous! that ye quickly came unto it and believed; and straightway, from the very first, showed forth its fruits. "Since the day ye heard, and knew the grace of God in truth." Not in word, saith he, nor in deceit, but in very deeds. Either then this is what he means by "bearing fruit," or else, the signs and wonders. Because as soon as ye received it, so soon ye knew the grace of God. What then forthwith gave proofs of its inherent virtue, is it not a hard thing that that should now be disbelieved?

Colossians 1:7-8 — Homily on Colossians 1

Ver. 7. "Even as ye learned of Epaphras our beloved fellow-servant." He, it is probable, had preached there. "Ye learned" the Gospel. Then to show the trust-worthiness of the man, he says, "our fellow servant." "Who is a faithful minister of Christ on your behalf; who also declared unto us your love in the Spirit." Doubt not, he saith, of the hope which is to come: ye see that the world is being converted. And what need to allege the cases of others? what happened in your own is even independently a sufficient ground for belief, for, "ye knew the grace of God in truth:" that is, in works. So that these two things, viz. the belief of all, and your own too, confirm the things that are to come. Nor was the fact one thing, and what Epaphras said, another. "Who is," saith he, "faithful," that is, true. How, "a minister on your behalf"? In that he had gone to him. "Who also declared to us," saith he, "your love in the Spirit," that is, the spiritual love ye bear us. If this man be the minister of Christ; how say ye, that you approach God by angels? "Who also declared unto us," saith he, "your love in the Spirit." For this love is wonderful and steadfast; all other has but the name. And there are some persons who are not of this kind, but such is not friendship, wherefore also it is easily dissolved.

Colossians 1:9 — Homily on Colossians 2

"For this cause." What cause? Because we heard of your faith and love, because we have good hopes, we are hopeful to ask for future blessings also. For as in the games we cheer on those most who are near upon gaining the victory, just so doth Paul also most exhort those who have achieved the greater part. "Since the day we heard it," saith he, "we do not cease to pray for you." Not for one day do we pray for you, nor yet for two, nor three. Herein he both shows his love, and gives them a gentle hint that they had not yet arrived at the end. For the words, "that ye may be filled," are of this significancy. And observe, I pray, the prudence of this blessed one. He nowhere says that they are destitute of everything, but that they are deficient; everywhere the words, "that ye may be filled," show this.

Colossians 1:10 — Homily on Colossians 2

"To walk worthily," he says, "of the Lord." Here he speaks of life and its works, for so he doth also everywhere: with faith he always couples conduct. "Unto all pleasing." And how, "all pleasing"? "Bearing fruit in every good work, and increasing in the knowledge of God." Seeing, saith he, He hath fully revealed Himself unto you, and seeing ye have received knowledge so great; do ye then show forth a conduct worthy of the faith; for this needeth elevated conduct, greater far than the old dispensation. For, he that hath known God, and been counted worthy to be God's servant, yea, rather, even His Son, see how great virtue he needeth.

Colossians 1:11 — Homily on Colossians 2

"Strengthened with all power." He is here speaking of trials and persecutions. We pray that ye might be filled with strength, that ye faint not for sorrow, nor despair. "According to the might of His glory." But that ye may take up again such forwardness as it becometh the power of His glory to give. "Unto all patience and long-suffering." What he saith is of this sort. Summarily, he saith, we pray that ye may lead a life of virtue, and worthy of your citizenship, and may stand firmly, being strengthened as it is reasonable to be strengthened by God.

Colossians 1:12 — Homily on Colossians 2

"Unto all patience and longsuffering," he saith, "with joy, giving thanks" unto God. Then being about to exhort them, he makes no mention of what by and by shall be laid up for them; he did hint at this however in the beginning of the Epistle, saying, "Because of the hope which is laid up for you in the heavens": but in this place he mentions the things which were already theirs, for these are the causes of the other. And he doth the same in many places. For that which hath already come to pass gains belief, and more carries the hearer along with it. "With joy," he saith, "giving thanks" to God. The connection is this. We cease not praying for you, and giving thanks for the benefits already received. Seest thou how he bears himself along into speaking of the Son? For if "we give thanks with much joy," it is a great thing that is spoken of. For it is possible to give thanks only from fear, it is possible to give thanks even when in sorrow. For instance; Job gave thanks indeed, but in anguish; and he said, "The Lord gave, the Lord hath taken away." For, let not any say that what had come to pass pained him not, nor clothed him with dejection of soul; nor let his great praise be taken away from that righteous one. But when it is thus, it is not for fear, nor because of His being Lord alone, but for the very nature of the things themselves, that we give thanks.

Colossians 1:13 — Homily on Colossians 2

"Who delivered us," he saith, "from the power of darkness." The whole is of Him, the giving both of these things and those; for nowhere is any achievement of ours. "From the power of darkness," he saith, that is, of error, the dominion of the devil. He said not "darkness," but "power"; for it had great power over us, and held us fast. For it is grievous indeed even to be under the devil at all, but to be so "with power," this is far more grievous. "And translated us," he saith, "into the kingdom of the Son of His love." Not then so as to deliver man from darkness only, did He show His love toward him. A great thing indeed is it to have delivered from darkness even; but to have brought into a kingdom too, is a far greater. See then how manifold the gift, that he hath delivered us who lay in the pit; in the second place, that He hath not only delivered us, but also hath translated us into a kingdom. "Who delivered us." He said not, hath sent us forth, but "delivered": showing our great misery, and their capture of us. Then to show also the ease with which the power of God works, he saith, "And translated us," just as if one were to lead over a soldier from one position to another. And he said not, "hath led over"; nor yet "hath transposed," for so the whole would be of him who transposed, nothing of him who went over; but he said, "translated"; so that it is both of us and of Him.

Colossians 1:14 — Homily on Colossians 2

For He indeed translated us, but the Son furnished the cause. For what saith he? "Who delivered us out of the power of darkness." But the same is, "In whom we have the full redemption, even the forgiveness of sins." For had we not been forgiven our sins, we should not have been "translated." So here again the words, "In whom." And he said not "redemption," but "full redemption," so that we shall not fall any more, nor become liable to death.

Colossians 1:15 — Homily on Colossians 3

Paul, discoursing as we showed of the dignity of the Son, says these words: "Who is the Image of the invisible God." Whose image then wilt thou have Him be? God's? Then he is exactly like the one to whom you assign Him. For if as a man's image, say so, and I will have done with you as a madman. But if as God and God's Son, God's image, he shows the exact likeness. Wherefore hath no Angel anywhere been called either "image" or "son," but man both? Wherefore? Because in the former case indeed the exaltedness of their nature might presently have thrust the many into this impiety; but in the other case the mean and low nature is a pledge of security against this, and will not allow any, even should they desire it, to suspect anything of the kind, nor to bring down the Word so low. For this cause, where the meanness is great, the Scripture boldly asserts the honor, but where the nature is higher, it forbears. "The Image of the Invisible" is itself also invisible, and invisible in like manner, for otherwise it would not be an image. For an image, so far as it is an image, even amongst us, ought to be exactly similar, as, for example, in respect of the features and the likeness. But here indeed amongst us, this is by no means possible; for human art fails in many respects, or rather fails in all, if you examine with accuracy. But where God is, there is no error, no failure. But if a creature: how is He the Image of the Creator? For neither is a horse the image of a man. If "the Image" mean not exact likeness to the Invisible, what hinders the Angels also from being His Image? for they too are invisible; but not to one another: but the soul is invisible: but because it is invisible, it is simply on that account an image, and not in such sort as he and angels are images. "The Firstborn of all creation." "What then," saith one, "Lo, He is a creature." Whence? tell me. "Because he said Firstborn." However, he said not "first created," but "firstborn." Then it is reasonable that he should be called many things. For he must also be called a brother "in all things." And we must take from Him His being Creator; and insist that neither in dignity nor in any other thing is He superior to us? And who that hath understanding would say this? For the word "firstborn" is not expressive of dignity and honor, nor of anything else, but of time only. What does "the firstborn" signify? That he is created, is the answer. Well. If then this be so, it has also kindred expressions. But otherwise the firstborn is of the same essence with those of whom he is firstborn. Therefore he will be the firstborn son of all things-for it said "of every creature"; therefore of stones also, and of me, is God the Word firstborn. But again, of what, tell me, are the words "firstborn from the dead" declaratory? Not that He first rose; for he said not simply, "of the dead," but "firstborn from the dead," nor yet, "that He died first," but that He rose the firstborn from the dead. So that they declare nothing else than this, that He is the Firstfruits of the Resurrection.

Colossians 1:15 — Homily on Colossians 2

"Who is the image of the invisible God, the First-born of all creation." We light here upon a question of heresy. So it were well we should put it off to-day and proceed with it to-morrow, addressing it to your ears when they are fresh.

Colossians 1:16 — Homily on Colossians 3

Next he proceeds to the doctrine itself. For that they may not think Him to be of more recent existence, because that in former times the approach was through Angels, but now through Him; he shows first, that they had no power (for else it had not been "out of darkness" that he brought), next, that He is also before them. And he uses as a proof of His being before them, this; that they were created by him. "For in Him," he saith, "were all things created." What say here the followers of Paul of Samosata? "The things in the heavens." What was in question, he has placed first; "and the things upon the earth." Then he says, "the visible and the invisible things"; invisible, such as soul, and all that has come to exist in heaven; visible, such as men, sun, sky. "Whether thrones." And what is granted, he lets alone, but what is doubted he asserts. "Whether thrones, or dominions, or principalities, or powers." The words "whether," "or," comprehend the whole of things; but by means of the greater things show it of the less also. But the Spirit is not amongst the "powers." "All things," he saith, "have been created through Him, and unto Him." Lo, "in Him," is "through Him," for having said "in Him," he added, "through Him." But what "unto Him"? It is this; the subsistence of all things depends on Him. Not only did He Himself bring them out of nothing into being, but Himself sustains them now, so that were they dissevered from His Providence, they were at once undone and destroyed. But He said not, "He continues them," which had been a grosser way of speaking, but what is more subtle, that "on" Him they depend. To have only a bearing on Him is enough to continue anything and bind it fast. So also the word "firstborn," in the sense of a foundation. But this doth not show the creatures to be consubstantial with Him; but that all things are through Him, and in Him are upheld. Since Paul also when he says elsewhere "I have laid a foundation," is speaking not concerning substance, but operation. For, that thou mayest not think Him to be a minister, he says that He continues them, which is not less than making them. Certainly, with us it is greater even: for to the former, art conducts us; but to the latter, not so, it does not even stay a thing in decay.

Colossians 1:17 — Homily on Colossians 3

"And He is before all things," he saith. This is befitting God. Where is Paul of Samosata? "And in Him all things consist," that is, they are created into Him. He repeats these expressions in close sequence; with their close succession, as it were with rapid strokes, tearing up the deadly doctrine by the roots. For, if even when such great things had been declared, still after so long a time Paul of Samosata sprung up, how much more [would such have been the case], had not these things been said before? "And in Him," he saith, "all things consist." How "consist" in one who was not? So that the things also done through Angels are of Him.

Colossians 1:18 — Homily on Colossians 3

"And He is the head of the body, the Church." Then having spoken of His dignity, he afterwards speaks of His love to man also. "He is," saith he, "the Head of the body, the Church." And he said not "of the fullness," (although this too is signified,) out of a wish to show His great friendliness to us, in that He who is thus above, and above all, connected Himself with those below. For everywhere He is first; above first; in the Church first, for He is the Head; in the Resurrection first. That is, "That He might have the preeminence." So that in generation also He is first. And this is what Paul is chiefly endeavoring to show. For if this be made good, that He was before all the Angels; then there is brought in along with it this also as a consequence, that He did their works by commanding them. And what is indeed wonderful, he makes a point to show that He is first in the later generation. Although elsewhere he calls Adam first, as in truth he is; but here he takes the Church for the whole race of mankind. For He is first of the Church; and first of men after the flesh, like as of the Creation. And therefore he here uses the word "firstborn." What is in this place the meaning of "the Firstborn"? Who was created first, or rose before all; as in the former place it means, Who was before all things. And here indeed he uses the word "firstfruits," saying, "Who is the Firstfruits, the Firstborn from the dead, that in all things He might have the preeminence," showing that the rest also are such as He; but in the former place it is not the "Firstfruits" of creation. And it is there, "The Image of the invisible God," and then, "Firstborn."

Colossians 1:19 — Homily on Colossians 3

"For it was the good pleasure of the Father, that in Him should all the fullness dwell." Whatsoever things are of the Father, these he saith are of the Son also, and that with more of intensity, because that He both became "dead" for, and united Himself to us. He said, "Firstfruits," as of fruits. He said not "Resurrection," but "Firstfruits," showing that He hath sanctified us all, and offered us, as it were, a sacrifice. The term "fullness" some use of the Godhead, like as John said, "Of His fullness have all we received." That is, whatever was the Son, the whole Son dwelt there, not a sort of energy, but a Substance. He hath no cause to assign but the will of God: for this is the import of, "it was the good pleasure...in Him."

Colossians 1:20 — Homily on Colossians 3

"And...through Him to reconcile all things unto Himself." Lest thou shouldest think that He undertook the office of a minister only, he saith, "unto Himself." And yet he elsewhere says, that He reconciled us to God, as in the Epistle he wrote to the Corinthians. And he well said, "Through Him to make an end of reconciling"; for they were already reconciled; but completely, he says, and in such sort, as no more to be at enmity with Him. How? For not only the reconciliation was set forth, but also the manner of the reconciliation. "Having made peace through the Blood of His Cross." The word "reconcile," shows the enmity; the words "having made peace," the war. "Through the Blood of His Cross, through Himself, whether things upon the earth, or things in the heavens." A great thing indeed it is to reconcile; but that this should be through Himself too, is a greater thing; and a greater still,-how through Himself? Through His Blood. Through His Blood; and he said not simply His Blood, but what is yet greater, through the Cross. So that the marvels are five: He reconciled us; to God; through Himself; through Death; through the Cross. Admirable again! How he has mixed them up! For lest thou shouldest think that it is one thing merely, or that the Cross is anything of itself, he saith "through Himself." How well he knows that this was a great thing. Because not by speaking words, but by giving Himself up for the reconciliation, He so wrought everything. But what is "things in the heavens"? For with reason indeed is it said, "the things upon the earth," for those were filled with enmity, and manifoldly divided, and each one of us was utterly at variance with himself, and with the many; but how made He peace amongst "the things in the heavens"? Was war and battle there also? How then do we pray, saying, "Thy will be done, as in heaven, so on earth"? What is it then? The earth was divided from heaven, the Angels were become enemies to men, through seeing the Lord insulted. "To sum up," he saith, "all things in Christ, the things in the heavens, and the things upon the earth." How? The things in heaven indeed in this way: He translated Man thither, He brought up to them the enemy, the hated one. Not only made He the things on earth to be at peace, but He brought up to them him that was their enemy and foe. Here was peace profound. Angels again appeared on the earth thereafter, because that Man too had appeared in heaven. And it seems to me that Paul was caught up on this account, and to show that the Son also had been received up thither. For in the earth indeed, the peace was twofold; with the things of heaven, and with themselves; but in heaven it was simple. For if the Angels rejoice over one sinner that repenteth, much more will they over so many. All this God's power hath wrought. Why then place ye confidence in Angels? saith he. For so far are they from bringing you near, that they were ever your enemies, except God Himself had reconciled you with them. Why then run ye to them? Wouldest thou know the hatred which the Angels had against us, how great it was; and how averse to us they always were? They were sent to take vengeance in the cases of the Israelites, of David, of the Sodomites, of the Valley of weeping. Not so however now, but, on the contrary, they sang upon the earth with exceeding joy. And He led these down to men, and led men up to them. And observe, I pray you, the marvel in this: He brought these first down hither, and then he took up man to them; earth became heaven, because that heaven was about to receive the things of earth. Therefore when we give thanks, we say, "Glory to God in the highest, and on earth peace, good will to men." Behold, he saith, even men appeared well-pleasing to Him thereafter. What is "good will"? Reconciliation. No longer is the heaven a wall of partition. At first the Angels were according to the number of the nations; but now, not to the number of the nations, but that of the believers.…

Colossians 1:21-22 — Homily on Colossians 4

Here he goes to show that He reconciled those even who were unworthy of reconciliation. For by the saying that they were under the power of darkness, he shows the calamity in which they were. But lest, on hearing of "the power of darkness," thou shouldest consider it Necessity, he adds, "And you that were alienated," so that though it appear to be the same thing that he says, yet it is not so; for it is not the same thing to deliver out of the evils him that through necessity came to suffer, and him that of his own will endures. For the former indeed is worthy to be pitied, but the latter hated. But nevertheless, he saith, you that are not against your wills, nor from compulsion, but with your wills, and wishes, sprang away from Him, and are unworthy of it, He hath reconciled. And seeing he had made mention of the "things in the heavens," he shows, that all the enmity had its origin from hence, not thence. For they indeed were long ago desirous, and God also, but ye were not willing.

Colossians 1:23 — Homily on Colossians 4

"If so be that ye continue in the faith grounded and steadfast, and not moved away from the hope of the Gospel." Here he strikes a blow at their listlessness. And he said not simply "continue," for it is possible to continue wavering, and vacillating; it is possible to stand, and continue, though turned this way and that. "If so be that ye continue," he saith, "grounded and steadfast, and not moved away." Wonderful! What a forcible metaphor he uses; he says not only not tossed to and fro, but not even moved. And observe, he lays down so far nothing burdensome, nor toilsome, but faith and hope; that is, if ye continue believing, that the hope of the things to come is true. For this indeed is possible; but, as regards virtuous living, it is not possible to avoid being shaken about, though it be but a little; so (what he enjoins) is not grievous. "From the hope," he saith, "of the Gospel, which ye heard, which was preached in all creation under heaven." But what is the hope of the Gospel, except Christ? For He Himself is our peace, that hath wrought all these things: so that he who ascribes them to others is "moved away": for he has lost all, unless he believe in Christ. "Which ye heard," he saith. And again he brings themselves as witnesses, then the whole world. He saith not, "which is being preached," but hath already been believed and preached. As he did also at the outset, being desirous by the witness of the many to establish these also. "Whereof I Paul was made a minister." This also contributes to make it credible; "I," saith he, "Paul a minister." For great was his authority, as being now everywhere celebrated, and the teacher of the world.

Colossians 1:24 — Homily on Colossians 4

"Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for His Body's sake, which is the Church." And what is the connection of this? It seems indeed not to be connected, but it is even closely so. And "minister," he says, that is, bringing in nothing from myself, but announcing what is from another. I so believe, that I suffer even for His sake, and not suffer only, but even rejoice in suffering, looking unto the hope which is to come, and I suffer not for myself, but for you. "And fill up," he saith, "that which is lacking of the afflictions of Christ in my flesh." It seems indeed to be a great thing he has said; but it is not of arrogancy, far be it, but even of much tender love towards Christ; for he will not have the sufferings to be his own, but His, through desire of conciliating these persons to Him. And what things I suffer, I suffer, he saith, on His account: not to me, therefore, express your gratitude, but to him, for it is He Himself who suffers. Just as if one, when sent to a person, should make request to another, saying, I beseech thee, go for me to this person, then the other should say, "it is on his account I am doing it." So that He is not ashamed to call these sufferings also his own. For He did not only die for us, but even after His death He is ready to be afflicted for your sakes. He is eagerly and vehemently set upon showing that He is even now exposed to peril in His own Body for the Church's sake, and he aims at this point, namely, ye are not brought unto God by us, but by Him, even though we do these things, for we have not undertaken a work of our own, but His. And it is the same as if there were a band which had its allotted leader to protect it, and it should stand in battle, and then when he was gone, his lieutenant should succeed to his wounds until the battle were brought to a close.

Colossians 1:25 — Homily on Colossians 4

"Of which I was made," saith he, "a minister, according to the dispensation of God which is given me to youward, to fulfill the word of God." "The dispensation." Either he means, He so willed that after His own departure we should succeed to the dispensation, in order that ye might not feel as deserted, (for it is Himself that suffers, Himself that is ambassador;) or he means this, namely, me who was more than all a persecutor, for this end He permitted to persecute, that in my preaching I might gain belief; or by "dispensation" he means, that He required not deeds, nor actions, nor good works, but faith and baptism. For ye would not otherwise have received the word. "For you," he saith, "to fulfill the word of God." He speaks of the Gentiles, showing that they were yet wavering, by the expression, "fulfill." For that the cast-away Gentiles should have been able to receive such lofty doctrines was not of Paul, but of the dispensation of God; "for I never could have had the power," he saith. Having shown that which is greater, that his sufferings are Christ's, he next subjoins what is more evident, that this also is of God, "to fulfill His word in you." And he shows here covertly, that this too is of dispensation, that it is spoken to you now, when ye are able to hear it, and cometh not of neglect, but to the end ye may receive it. For God doeth not all things on a sudden, but useth condescension because of His plenteous love toward man. And this is the reason why Christ came at this time, and not of old.

Colossians 1:26 — Homily on Colossians 5

Having said what we have come to, and showed the lovingkindness of God and the honor, by the greatness of the things given, he introduces yet another consideration that heightens them, namely, that neither before us did any one know Him. As he doth also in the Epistle to the Ephesians, saying, neither Angels, nor principalities, nor any other created power, but only the Son of God knew. And he said, not simply hid, but "quite hid," and that even if it hath but now come to pass, yet it is of old, and from the beginning God willed these things, and they were so planned out; but why, he saith not yet. "From the ages," from the beginning, as one might say. And with reason he calleth that a mystery, which none knew, save God. And where hid? In Christ; as he saith in the Epistle to the Ephesians, or as when the Prophet saith, "From everlasting even to everlasting Thou art." But now hath been manifested, he saith, "to His saints." So that it is altogether of the dispensation of God. "But now hath been manifested," he saith. He saith not, "is come to pass," but, "hath been manifested to His saints." So that it is even now still hid, since it hath been manifested to His saints alone.

Colossians 1:27 — Homily on Colossians 5

Let not others therefore deceive you, for they know not. Why to them alone? "To whom He was pleased," he saith. See how everywhere He stops the mouth of their questions. "To whom God was pleased to make known," he saith. Yet His will is not without reason. By way of making them accountable for grace, rather than allowing them to have high thoughts, as though it were of their own achieving, he said, "To whom he was pleased to make known." "What is the riches of the glory of this mystery among the Gentiles." He hath spoken loftily, and accumulated emphasis, seeking, out of his great earnestness, for amplification upon amplification. For this also is an amplification, the saying indefinitely, "The riches of the glory of this mystery among the Gentiles." For it is most of all apparent among the Gentiles, as he also says elsewhere, "And that the Gentiles might glorify God for His mercy." For the great glory of this mystery is apparent among others also, but much more among these. For, on a sudden, to have brought men more senseless than stones to the dignity of Angels, simply through bare words, and faith alone, without any laboriousness, is indeed glory and riches of mystery: just as if one were to take a dog, quite consumed with hunger and the mange, foul, and loathsome to see, and not so much as able to move, but lying cast out, and make him all at once into a man, and to display him upon the royal throne. They were wont to worship stones and the earth; but they learned that themselves are better both than the heaven and the sun, and that the whole world serveth them; they were captives and prisoners of the devil: on a sudden they are placed above his head, and lay commands on him and scourge him: from being captives and slaves to demons, they are become the body of The Master of the Angels and the Archangels; from not knowing even what God is, they are become all at once sharers even in God's throne. Wouldest thou see the countless steps they overleaped? First, they had to learn that stones are not gods; secondly, that they not only are not gods, but inferior even to men; thirdly, to brutes even; fourthly, to plants even; fifthly, they brought together the extremes: that not only stones but not earth even, nor animals, nor plants, nor man, nor heaven; or, to begin again, that not stones, not animals, not plants, not elements, not things above, not things below, not man, not demons, not Angels, not Archangels, not any of those Powers above, ought to be worshiped by the nature of man. Being drawn up, as it were, from some deep, they had to learn that the Lord of all, He is God, that Him alone is it right to worship; that the virtuous life is a good thing; that this present death is not death, nor this life, life; that the body is raised, that it becomes incorruptible, that it will ascend into heaven, that it obtains even immortality, that it standeth with Angels, that it is removed thither. But Him who was there below, having cleared at a bound all these steps, He has placed on high upon the throne, having made Him that was lower than the stones, higher in dominion than the Angels, and the Archangels, and the thrones, and the dominions. Truly "What is the riches of the glory of this mystery?" Just as if one should show a fool to be all at once made a philosopher; yea rather, whatsoever one should say, it would be as nothing: for even the words of Paul are undefined. "What is the riches," he saith, "of the glory of this mystery among the Gentiles, which is Christ in you?" Again, they had to learn that He who is above, and who ruleth Angels and dominions, and all the other Powers, came down below, and was made Man, and suffered countless things, and rose again, and was received up. All these things were of the mystery; and he sets them down together with lofty praise, saying, "Which is Christ in you?" But if He be in you, why seek ye Angels? "Of this mystery." For there are other mysteries besides. But this is really a mystery, wh…

Colossians 1:28 — Homily on Colossians 5

"Whom we," not Angels: "teaching" and "admonishing": not imperiously nor using constraint, for this too is of God's lovingkindness to men, not to bring them to Him after the manner of a tyrant. Seeing it was a great thing he had said, "teaching," he added, "admonishing," which is rather like a father than an instructor. "Whom," saith he, "we proclaim, admonishing every man, and teaching every man in all wisdom." So that all wisdom is needed. That is, saying all things in wisdom. For the ability to learn such things exists not in every one. "That we may present every man perfect in Christ Jesus." What sayest thou, "every man"? Yea; this is what we are earnestly desirous of doing, he saith. For what, if this do not come to pass? the blessed Paul endeavored. "Perfect." This then is perfection, the other is imperfect: so that if one have not even the whole of wisdom, he is imperfect. "Perfect in Christ Jesus," not in the Law, nor in Angels, for that is not perfection. "In Christ," that is, in the knowledge of Christ. For he that knows what Christ has done, will have higher thoughts than to be satisfied with Angels.

Colossians 1:29 — Homily on Colossians 5

"Whereunto I labor also, striving." And he said not, "I am desirous" merely, nor in any indifferent way, but "I labor, striving," with great earnestness, with much watching. If I, for your good, thus watch, much more ought ye. Then again, showing that it is of God, he saith, "according to His working which worketh in me mightily." He shows that this is the work of God. He, now, that makes me strong for this, evidently wills it. Wherefore also when beginning he saith, "Through the will of God." So that it is not only out of modesty he so expresses himself, but insisting on the truth of the Word as well. "And striving." In saying this, he shows that many are fighting against him. Then great is his tender affection.

Colossians 2:1 — Homily on Colossians 5

"For I would have you know how greatly I strive for you, and for them at Laodicea." Then lest this should seem owing to their peculiar weakness, he joined others also with them, and as yet condemned them not. But why does he say, "And as many as have not seen my face in the flesh"? He shows here after a divine manner, that they saw him constantly in the Spirit. And he bears witness to their great love.

Colossians 2:2-3 — Homily on Colossians 5

Now henceforward he is hastening and in pangs to enter upon the doctrine, neither accusing them, nor clearing them of accusation. "I strive," he saith. To what end? That they may be knit together. What he means is something like this; that they may stand firm in the faith. He doth not however so express himself; but extenuates the matter of accusation. That is, that they may be united with love, not with necessity nor with force. For as I have said, he always avoids offending, by leaving it to themselves; and therefore "striving," because I wish it to be with love, and willingly. For I do not wish it to be with the lips merely, nor merely that they shall be brought together, but "that their hearts may be comforted." "Being knit together in love unto all riches of the full assurance of understanding." That is, that they may doubt about nothing, that they may be fully assured in all things. But I meant full assurance which is by faith, for there is a full assurance which cometh by arguments, but that is worthy of no consideration. I know, he saith, that ye believe, but I would have you fully assured: not "unto riches" only, but "unto all riches"; that your full assurance may be intense, as well as in all things. And observe the wisdom of this blessed one. He said not, "Ye do ill that ye are not fully assured," nor accused them; but, ye know not how desirous I am that ye may be fully assured, and not merely so, but with understanding. For seeing he spoke of faith; suppose not, he saith, that I meant barely and unprofitably, but with understanding and love. "That they may know the mystery of God the Father and of Christ." So that this is the mystery of God, the being brought unto Him by the Son. "And of Christ, in whom are hid all the treasures of wisdom and knowledge." But if they are in Him, then wisely also no doubt He came at this time. Wherefore then do some foolish persons object to Him, "See how He discourseth with the simpler sort." "In whom are all the treasures." He himself knows all things. "Hid," for think not in truth that ye already have all; they are hidden also even from Angels, not, from you only; so that you ought to ask all things from Him. He himself giveth wisdom and knowledge. Now by saying, "treasures," he shows their largeness, by "All," that He is ignorant of nothing, by "hid," that He alone knoweth.

Colossians 2:4 — Homily on Colossians 5

"This I say, that no one may delude you with persuasiveness of speech." Seest thou that he saith, I have therefore said this, that ye may not seek it from men. "Delude you," he saith, "with persuasiveness of speech." For what if any doth speak, and speak persuasively?

Colossians 2:5 — Homily on Colossians 5

"For though I am absent in the flesh, yet am I with you in the spirit." The direct thing to have said here was, "even though I be absent in the flesh, yet, nevertheless, I know the deceivers"; but instead he has ended with praise, "Joying and beholding your order, and the steadfastness of your faith in Christ." "Your order," he means, your good order. "And the steadfastness of your faith in Christ." This is still more in the way of encomium. And he said not "faith," but steadfastness, as to soldiers standing in good order and firmly. Now that which is steadfast, neither deceit nor trial can shake asunder. Not only, he saith, have ye not fallen, but no one hath so much as thrown you into disorder. He hath set himself over them, that they may fear him as though present; for thus is order preserved. From solidity follows compactedness, for you will then produce solidity, when having brought many things together, you shall cement them compactedly and inseparably; thus a solidity is produced, as in the case of a wall. But this is the peculiar work of love; for those who were by themselves, when it hath closely cemented and knit them together, it renders solid. And faith, again, doeth the same thing; when it allows not reasonings to intrude themselves. For as reasonings divide, and shake loose, so faith causes solidity and compactness.

Colossians 2:6-7 — Homily on Colossians 6

Again, he takes hold on them beforehand with their own testimony, saying, "As therefore ye received." We introduce no strange addition, he saith, neither do ye. "Walk ye in Him," for He is the Way that leadeth to the Father: not in the Angels; this way leadeth not thither. "Rooted," that is, fixed; not one while going this way, another that, but "rooted": now that which is rooted, never can remove. Observe how appropriate are the expressions he employs. "And built up," that is, in thought attaining unto Him. "And stablished" in Him, that is, holding Him, built as on a foundation. He shows that they had fallen down, for the word "built" has this force. For the faith is in truth a building; and needs both a strong foundation, and secure construction. For both if any one build not upon a secure foundation it will shake; and even though he do, if it be not firm, it will not stand. "As ye were taught." Again, the word "As." "Abounding," he saith, "in thanksgiving"; for this is the part of well-disposed persons, I say not simply to give thanks, but with great abundance, more than ye learned, if possible, with much ambition.

Colossians 2:8 — Homily on Colossians 6

Seest thou how he shows him to be a thief, and an alien, and one that enters in softly? For he has already represented him to be entering in. "Beware." And he well said "maketh spoil." As one digging away a mound from underneath, may give no perceptible sign, yet it gradually settles, so do you also beware; for this is his main point, not even to let himself be perceived. As if some one were robbing every day, and he (the owner of the house) were told, "Beware lest there be some one"; and he shows the way-through this way-as if we were to say, through this chamber; so, "through philosophy," says he. Then because the term "philosophy" has an appearance of dignity, he added, "and vain deceit." For there is also a good deceit; such as many have been deceived by, which one ought not even to call a deceit at all. Whereof Jeremiah speaks; "O Lord, Thou hast deceived me, and I was deceived" (Jer. xx. 7); for such as this one ought not to call a deceit at all; for Jacob also deceived his father, but that was not a deceit, but an economy. "Through his philosophy," he saith, "and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." Now he sets about to reprove their observance of particular days, meaning by elements of the world the sun and moon; as he also said in the Epistle to the Galatians, "How turn ye back again to the weak and beggarly elements?" (Gal. iv. 9.) And he said not observances of days, but in general of the present world, to show its worthlessness: for if the present world be nothing, much more then its elements. Having first shown how great benefits and kindnesses they had received, he afterwards brings on his accusation, thereby to show its greater seriousness, and to convict his hearers. Thus too the Prophets do. They always first point out the benefits, and then they magnify their accusation; as Esaias saith, "I have begotten children, and exalted them, but they have rejected me" (Isa. i. 2, Sept.); and again, "O my people, what have I done unto thee, or wherein have I grieved thee, or wherein have I wearied thee"? (Mic. vi. 3) and David; as when he says, "I heard thee in the secret place of the tempest" (Ps. lxxxi. 7, Sept.); and again, "Open thy mouth, and I will fill it." (Ps. lxxxi. 10.) And everywhere you will find it the same. That indeed were most one's duty, not to be persuaded by them, even did they say aught to the purpose; as it is, however, obligations apart even, it would be our duty to shun those things. "And not after Christ," he saith. For were it in such sort a matter done by halves, that ye were able to serve both the one and the other, not even so ought ye to do it; as it is, however, he suffers you not to be "after Christ." Those things withdraw you from Him. Having first shaken to pieces the Grecian observances, he next overthrows the Jewish ones also. For both Greeks and Jews practiced many observances, but the former from philosophy, the latter from the Law. First then, he makes at those against whom lay the heavier accusation. How, "not after Christ"?

Colossians 2:9-10 — Homily on Colossians 6

Observe how in his accusing of the one he thrusts through the other, by first giving the solution, and then the objection. For such a solution is not suspected, and the hearer accepts it the rather, that the speaker is not making it his aim. For in that case indeed he would make a point of not coming off worsted, but in this, not so. "For in Him dwelleth," that is, for God dwelleth in Him. But that thou mayest not think Him enclosed, as in a body, he saith, "All the fullness of the Godhead bodily: and ye are made full in Him." Others say that he intends the Church filled by His Godhead, as he elsewhere saith, "of Him that filleth all in all" (Eph. i. 23), and that the term "bodily" is here, as the body in the head. How is it then that he did not add, "which is the Church"? Some again say it is with reference to The Father, that he says that the fullness of the Godhead dwells in Him, but wrongly. First, because "to dwell," cannot strictly be said of God: next, because the "fullness" is not that which receives, for "the earth is the Lord's, and the fullness thereof" (Ps. xxiv. 1); and again the Apostle, "until the fullness of the Gentiles be come in." (Rom. xi. 25.) By "fullness" is meant "the whole." Then the word "bodily," what did it intend? "As in a head." But why does he say the same thing over again? "And ye are made full in Him." What then does it mean? That ye have nothing less than He. As it dwelt in Him, so also in you. For Paul is ever straining to bring us near to Christ; as when he says, "Hath raised us up with Him, and made us to sit with Him" (Eph. ii. 6): and, "If we endure, we shall also reign with Him" (2 Tim. ii. 12): and, "How shall He not also with Him freely give us all things" (Rom. viii. 32): and calling us "fellow-heirs." Then as for His dignity. And He "is the head of all principality and power." (Eph. iii. 6.) He that is above all, The Cause, is He not Consubstantial? Then he has added the benefit in a marvelous way; and far more marvelous than in the Epistle to the Romans. For there indeed he saith, "circumcision of the heart in the spirit, not in the letter" (Rom. ii. 29), but here, in Christ.

Colossians 2:11 — Homily on Colossians 6

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

Colossians 2:12 — Homily on Colossians 6

But it is not burial only: for behold what he says, "Wherein ye were also raised with Him, through faith in the working of God, who raised Him from the dead." He hath well said, "of faith," for it is all of faith. Ye believed that God is able to raise, and so ye were raised. Then note also His worthiness of belief, "Who raised Him," he saith, "from the dead." He now shows the Resurrection. "And you who sometime were dead through your trespasses and the uncircumcision of your flesh, you, I say, did He quicken together with Him." For ye lay under judgment of death. But even though ye died, it was a profitable death. Observe how again he shows what they deserved in the words he subjoins.

Colossians 2:13 — Homily on Colossians 6

"Having forgiven us," he saith, "all our trespasses," those which produced that deadness. What then? Did He allow them to remain? No, He even wiped them out; He did not scratch them out merely; so that they could not be seen.

Colossians 2:14 — Homily on Colossians 6

Seest thou how great His earnestness that the bond should be done away? To wit, we all were under sin and punishment. He Himself, through suffering punishment, did away with both the sin and the punishment, and He was punished on the Cross. To the Cross then He affixed it; as having power, He tore it asunder. What bond? He means either that which they said to Moses, namely, "All that God hath said will we do, and be obedient" (Ex. xxiv. 3), or, if not that, this, that we owe to God obedience; or if not this, he means that the devil held possession of it, the bond which God made for Adam, saying, "In the day thou eatest of the tree, thou shalt die." (Gen. ii. 17.) This bond then the devil held in his possession. And Christ did not give it to us, but Himself tore it in two, the action of one who remits joyfully.

Colossians 2:15 — Homily on Colossians 6

"Having put off from himself the principalities and the powers, He made a show of them openly, triumphing over them in it." Nowhere has he spoken in so lofty a strain.

Colossians 2:16 — Homily on Colossians 7

"Let no man therefore judge you in meat, or in drink, or in respect of a feast day, or a new moon, or a sabbath day." Seest thou how he depreciates them? If ye have obtained such things, he saith, why make yourselves accountable for these petty matters? And he makes light of them, saying, "or in the part of a feast day," for in truth they did not retain the whole of the former rule, "or a new moon, or a sabbath day." He said not, "Do not then observe them," but, "let no man judge you." He showed that they were transgressing, and undoing, but he brought his charge against others. Endure not those that judge you, he saith, nay, not so much as this either, but he argues with those persons, almost stopping their mouths, and saying, Ye ought not to judge. But he would not have reflected on these. He said not "in clean and unclean," nor yet "in feasts of Tabernacles, and unleavened bread, and Pentecost," but "in part of a feast": for they ventured not to keep the whole; and if they did observe it, yet not so as to celebrate the feast. "In part," he saith, showing that the greater part is done away. For even if they did keep sabbath, they did not do so with precision.

Colossians 2:17 — Homily on Colossians 7

"Which are a shadow of the things to come"; he means, of the New Covenant; "but the body" is "Christ's." Some persons here punctuate thus "but the body" is "of Christ," i.e. the truth is come in with Christ: others thus; "The Body of Christ let no man adjudge away from you," that is, thwart you of it. The term katabrabeuthenai, is employed when the victory is with one party, and the prize with another, when though a victor thou art thwarted. Thou standest above the devil and sin; why dost thou again subject thyself to sin?

Colossians 2:18 — Homily on Colossians 7

"Let no man rob you of your prize by a voluntary humility and worshiping of the Angels, dwelling in the things which he hath not seen, vainly puffed up by his fleshly mind." When he had filled them with anger through saying, "adjudge away from you," then he begins; "being a voluntary," he saith, "in humility and worshiping of Angels, intruding into things he hath not seen, vainly puffed up by his fleshly mind." How "in humility," or how "puffed up"? He shows that the whole arose out of vainglory. But what is on the whole the drift of what is said? There are some who maintain that we must be brought near by Angels, not by Christ, that were too great a thing for us. Therefore it is that he turns over and over again what has been done by Christ, "through the Blood of His Cross"; on this account he says that "He suffered for us"; that "He loved us." And besides in this very same thing, moreover, they were elevated afresh. And he said not "introduction by," but "worshiping of" Angels. "Intruding into things he hath not seen." For he hath not seen Angels, and yet is affected as though he had. Therefore he saith, "Puffed up by his fleshly mind vainly," not about any true fact. About this doctrine, he is puffed up, and puts forward a show of humility. By his carnal mind, not spiritual; his reasoning is of man.

Colossians 2:19 — Homily on Colossians 7

"And not holding fast the Head," he saith, "from whom all the body." All the body thence hath its being, and its well-being. Why, letting go the Head, dost thou cling to the members? If thou art fallen off from it, thou art lost. "From whom all the body." Every one, be he who he may, thence has not life only, but also even connection. All the Church, so long as she holds The Head, increaseth; because here is no more passion of pride and vainglory, nor invention of human fancy. Mark that "from whom," meaning the Son. "Through the joints and bands," he says, "being supplied, and knit together, increases with the increase of God"; he means, that which is according to God, that of the best life.

Colossians 2:20 — Homily on Colossians 7

"If ye died with Christ." He puts that in the middle, and on either side, expressions of greater vehemence. "If ye died with Christ from the elements of the world," he saith, "why as though living in the world do ye subject yourselves to ordinances?" This is not the consequence, for what ought to have been said is, "how as though living are ye subject to those elements?" But letting this pass, what saith he?

Colossians 2:21-22 — Homily on Colossians 7

"Handle not, nor taste, nor touch; all which things are to perish with the using; after the precepts and doctrines of men." Ye are not in the world, he saith, how is it ye are subject to its elements? how to its observances? And mark how he makes sport of them, "touch not, handle not, taste not," as though they were cowards and keeping themselves clear of some great matters, "all which things are to perish with the using." He has taken down the swollenness of the many, and added, "after the precepts and doctrines of men." What sayest thou? Dost thou speak even of the Law? Henceforth it is but a doctrine of men, after the time is come. Or, because they adulterated it, or else, he alludes to the Gentile institutions. The doctrine, he says, is altogether of man.

Colossians 2:23 — Homily on Colossians 7

"Which things have indeed a show of wisdom in will worship, and humility, and severity to the body; but are not of any value against the indulgence of the flesh." "Show," he saith; not power, not truth. So that even though they have a show of wisdom, let us turn away from them. For he may seem to be a religious person, and modest, and to have a contempt for the body. "Not of any value against the indulgence of the flesh." For God hath given it honor, but they use it not with honor. Thus, when it is a doctrine, he knows how to call it honor. They dishonor the flesh, he says, depriving it, and stripping it of its liberty, not giving leave to rule it with its will. God hath honored the flesh.

Colossians 3:1 — Homily on Colossians 7

"If then ye were raised together with Christ." He brings them together, having above established that He died. Therefore he saith, "If then ye were raised together with Christ, seek the things that are above." No observances are there. "Where Christ is seated on the right hand of God." Wonderful! Whither hath he led our minds aloft! How hath he filled them with mighty aspiration! It was not enough to say, "the things that are above," nor yet, "where Christ is," but what? "seated on the right hand of God." From that point he was preparing them henceforward to see the earth.

Colossians 3:2-4 — Homily on Colossians 7

"Set your mind on the things that are above, not on the things that are upon the earth. For ye died, and your life is hid with Christ in God. When Christ who is your life shall be manifested, then shall ye also with Him be manifested in glory." This is not your life, he saith, it is some other one. He is now urgent to remove them, and insists upon showing that they are seated above, and are dead; from both considerations establishing the position, that they are not to seek the things which are here. For whether ye be dead, ye ought not to seek them; or whether ye be above, ye ought not to seek them. Doth Christ appear? Neither doth your life. It is in God, above. What then? When shall we live? When Christ shall be manifested, who is your life; then seek ye glory, then life, then enjoyment. This is to prepare the way for drawing them off from pleasure and ease. Such is his wont: when establishing one position, he darts off to another; as, for instance, when discoursing of those who at supper were beforehand with one another, he all at once falls upon the observance of the Mysteries. For he hath a great rebuke when it is administered unsuspected. "It is hid," he saith, from you. "Then shall ye also with Him be manifested." So that, now, ye do not appear. See how he hath removed them into the very heaven. For, as I said, he is always bent upon showing that they have the very same things which Christ hath; and through all his Epistles, the tenor is this, to show that in all things they are partakers with Him. Therefore he uses the terms, Head, and Body, and does everything to convey this to them. If therefore we shall then be manifested, let us not grieve, when we enjoy not honor: if this life be not life, but it be hidden, we ought to live this life as though dead. "Then shall ye also," he saith, "with Him be manifested in glory." "In glory," he said, not merely "manifested." For the pearl too is hidden so long as it is within the oyster. If then we be treated with insult, let us not grieve; or whatever it be we suffer; for this life is not our life, we are strangers and sojourners. "For ye died," he saith. Who is so witless, as for a corpse, dead and buried, either to buy servants, or build houses, or prepare costly raiment? None. Neither then do ye; but as we seek one thing only, namely, that we be not in a naked state, so here too let us seek one thing and no more. Our first man is buried: buried not in earth, but in water; not death-destroyed, but buried by death's destroyer, not by the law of nature, but by the governing command that is stronger than nature. For what has been done by nature, may perchance be undone; but what has been done by His command, never. Nothing is more blessed than this burial, whereat all are rejoicing, both Angels, and men, and the Lord of Angels. At this burial, no need is there of vestments, nor of coffin, nor of anything else of that kind. Wouldest thou see the symbol of this? I will show thee a pool wherein the one was buried, the other raised; in the Red Sea the Egyptians were sunk beneath it, but the Israelites went up from out of it; in the same act he buries the one, generates the other. Marvel not that generation and destruction take place in Baptism; for, tell me, dissolving and cementing, are they not opposite? It is evident to all. Such is the effect of fire; for fire dissolves and destroys wax, but it cements together metallic earth, and works it into gold. So in truth here also, the force of the fire, having obliterated the statue of wax, has displayed a golden one in its stead; for in truth before the Bath we were of clay, but after it of gold. Whence is this evident? Hear him saying, "The first man is of the earth, earthy, the second man is the Lord from heaven." I spoke of a difference as great as that between clay and gold; but greater still do I find the difference between heavenly and earthy; not so widely do clay and gold differ, as do things earthy and heavenly. Waxen we w…

Colossians 3:5 — Homily on Colossians 8

"Mortify therefore your members," he saith, "which are upon the earth." What sayest thou? Was it not thou that saidst, "Ye are buried; ye are buried together with Him; ye are circumcised: we have put off the body of the sins of the flesh"; how then again sayest thou, "Mortify"? Art thou sporting? Dost thou thus discourse, as though those things were in us? There is no contradiction; but like as if one, who has clean scoured a statue that was filthy, or rather who has recast it, and displayed it bright afresh, should say that the rust was eaten off and destroyed, and yet should again recommend diligence in clearing away the rust, he doth not contradict himself, for it is not that rust which he scoured off that he recommends should be cleared away, but that which grew afterwards; so it is not that former putting to death he speaks of, nor those fornications, but those which do afterwards grow. He said that this is not our life, but another, that which is in heaven. Tell me now. When he said, Mortify your members that are upon the earth, is then the earth also accused? or does he speak of the things upon the earth as themselves sins? "Fornication, uncleanness," he saith. He has passed over the actions which it is not becoming even to mention, and by "uncleanness" has expressed all together. "Passion," he said, "evil desire." Lo! he has expressed the whole in the class. For envy, anger, sorrow, all are "evil desire." "And covetousness," he saith, "which is idolatry."

Colossians 3:6 — Homily on Colossians 8

"For which things' sake cometh the wrath of God upon the sons of disobedience." By many things he had been withdrawing them; by the benefits which are already given, by the evils to come from which we had been delivered, being who, and wherefore; and all those considerations, as, for instance, who we were, and in what circumstances, and that we were delivered therefrom, how, and in what manner, and on what terms. These were enough to turn one away, but this one is of greater force than all; unpleasant indeed to speak of, not however to disservice, but even serviceable. "For which things' sake cometh," he saith, "the wrath of God upon the sons of disobedience." He said not, "upon you," but, "upon the sons of disobedience."

Colossians 3:7 — Homily on Colossians 8

"In the which ye also walked aforetime, when ye lived in them." In order to shame them, he saith, "when ye lived in them," and implying praise, as now no more so living: at that time they might.

Colossians 3:8 — Homily on Colossians 8

"But now put ye also away all these." He speaks always both universally and particularly; but this is from earnestness. "Anger, wrath, malice, railing, shameful speaking out of your mouth. Lie not one to another." "Shameful speaking," he saith, "out of your mouth," clearly intimating that it pollutes it.

Colossians 3:9-10 — Homily on Colossians 8

"Seeing that ye have put off the old man with his doings, and have put on the new man, which is being renewed unto knowledge after the image of Him that created him." It is worth enquiring here, what can be the reason why he calls the corrupt life, "members," and "man," and "body," and again the virtuous life, the same. And if "the man" means "sins," how is it that he saith, "with his doings"? For once he said, "the old man," showing that this is not man, but the other. The moral choice doth rather determine one than the substance, and is rather "man" than the other. For his substance casteth him not into hell, nor leadeth him into the kingdom, but men the themselves: and we neither love nor hate any one so far as he is man, but so far as he is such or such a man. If then the substance be the body, and in either sort cannot be accountable, how doth he say that it is evil? But what is that he saith, "with his doings"? He means the choice, with the acts. And he calleth him "old," on purpose to show his deformity, and hideousness, and imbecility; and "new," as if to say, Do not expect that it will be with this one even as with the other, but the reverse: for ever as he farther advances, he hasteneth not on to old age, but to a youthfulness greater than the preceding. For when he hath received a fuller knowledge, he is both counted worthy of greater things, and is in more perfect maturity, in higher vigor; and this, not from youthfulness alone, but from that "likeness" also, "after" which he is. Lo! the best life is styled a creation, after the image of Christ: for this is the meaning of, "after the image of Him that created him," for Christ too came not finally to old age, but was so beautiful as it is not even possible to tell.

Colossians 3:11 — Homily on Colossians 8

"Where there cannot be Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, bondman, freeman: but Christ is all, and in all." Lo! here is a third encomium of this "man." With him, there is no difference admitted either of nation, or of rank, or of ancestry, seeing he hath nothing of externals, nor needeth them; for all external things are such as these, "circumcision, and uncircumcision, bondman, freeman, Greek," that is, proselyte, "and Jew," from his ancestors. If thou have only this "man," thou wilt obtain the same things with the others that have him. "But Christ," he saith, "is all, and in all": Christ will be all things to you, both rank, and descent, "and" Himself "in you all." Or he says another thing, to wit, that ye all are become one Christ, being His body.

Colossians 3:12 — Homily on Colossians 8

"Put on, therefore, as the elect of God, holy and beloved." He shows the easiness of virtue, so that they might both possess it continually, and use it as the greatest ornament. The exhortation is accompanied also with praise, for then its force is greatest. For they had been before holy, but not elect; but now both "elect, and holy, and beloved." "A heart of compassion." He said not "mercy," but with greater emphasis used the two words. And he said not, that it should be as towards brethren, but, as fathers towards children. For tell me not that he sinned, therefore he said "a heart." And he said not "compassion," lest he should place them in light estimation, but "a heart of compassion, kindness, humility, meekness, longsuffering." Again, he speaks after the class, and he always does it; for from kindness comes humbleness of mind, and from this, longsuffering.

Colossians 3:13 — Homily on Colossians 8

"Forbearing one another, and forgiving each other, if any man have a complaint against any: even as Christ forgave you, so also do ye." Again, he speaks after the class, and he always does it; for from kindness comes humbleness of mind, and from this, longsuffering. "Forbearing," he saith, "one another," that is, passing things over And see, how he has shown it to be nothing, by calling it a "complaint," and saying, "even as Christ forgave you." Great is the example! and thus he always does; he exhorts them after Christ. "Complaint," he calls it. In these words indeed he showed it to be a petty matter; but when he has set before us the example, he has persuaded us that even if we had serious charges to bring, we ought to forgive. For the expression, "Even as Christ," signifies this, and not this only, but also with all the heart; and not this alone, but that they ought even to love. For Christ being brought into the midst, bringeth in all these things, both that even if the matters be great, and even if we have not been the first to injure, even if we be of great, they of small account, even if they are sure to insult us afterwards, we ought to lay down our lives for them, (for the words, "even as," demand this;) and that not even at death only ought one to stop, but if possible, to go on even after death.

Colossians 3:14 — Homily on Colossians 8

"And above all these things put on love, which is the bond of perfectness." Dost thou see that he saith this? For since it is possible for one who forgives, not to love; yea, he saith, thou must love him too, and he points out a way whereby it becomes possible to forgive. For it is possible for one to be kind, and meek, and humbleminded, and longsuffering, and yet not affectionate. And therefore, he said at the first, "A heart of compassion," both love and pity. "And above all these things, love, which is the bond of perfectness." Now what he wishes to say is this; that there is no profit in those things, for all those things fall asunder, except they be done with love; this it is which clenches them all together; whatsoever good thing it be thou mentionest, if love be away, it is nothing, it melts away. And it is as in a ship, even though her rigging be large, yet if there be no girding ropes, it is of no service; and in an house, if there be no tie beams, it is the same; and in a body, though the bones be large, if there be no ligaments, they are of no service. For whatsoever good deeds any may have, all do vanish away, if love be not there. He said not that it is the summit, but what is greater, "the bond"; this is more necessary than the other. For "summit" indeed is an intensity of perfectness, but "bond" is the holding fast together of those things which produce the perfectness; it is, as it were, the root.

Colossians 3:15 — Homily on Colossians 8

"And let the peace of God rule in your hearts, to the which also ye were called in one body; and be ye thankful." "The peace of God." This is that which is fixed and steadfast. If on man's account indeed thou hast peace, it quickly comes to dissolution, but if on God's account, never. Although he had spoken of love universally, yet again he comes to the particular. For there is a love too which is immoderate; for instance, when out of much love one makes accusations without reason, and is engaged in contentions, and contracts aversions. Not this, saith he, not this do I desire; not overdoing things, but as God made peace with you, so do ye also make it. How made He peace? Of His own will, not having received anything of you. What is this? "Let the peace of God rule in your hearts." If two thoughts are fighting together, set not anger, set not spitefulness to hold the prize, but peace; for instance, suppose one to have been insulted unjustly; of the insult are born two thoughts, the one bidding him to revenge, the other to endure; and these wrestle with one another: if the Peace of God stand forward as umpire, it bestows the prize on that which bids endure, and puts the other to shame. How? by persuading him that God is Peace, that He hath made peace with us. Not without reason he shows the great struggle there is in the matter. Let not anger, he saith, act as umpire, let not contentiousness, let not human peace, for human peace cometh of avenging, of suffering no dreadful ill. But not this do I intend, he saith, but that which He Himself left. He hath represented an arena within, in the thoughts, and a contest, and a wrestling, and an umpire. Then again, exhortation, "to the which ye were called," he saith, that is, for the which ye were called. He has reminded them of how many good things peace is the cause; on account of this He called thee, for this He called thee, so as to receive a worthy prize. For wherefore made He us "one body"? Was it not that she might rule? Was it not that we might have occasion of being at peace? Wherefore are we all one body? and now are we one body? Because of peace we are one body, and because we are one body, we are at peace.

Colossians 3:16 — Homily on Colossians 9

Having exhorted them to be thankful, he shows also the way, that, of which I have lately discoursed to you. And what saith he? "Let the word of Christ dwell in you richly"; or rather not this way alone, but another also. For I indeed said that we ought to reckon up those who have suffered things more terrible, and those who have undergone sufferings more grievous than ours, and to give thanks that such have not fallen to our lot; but what saith he? "Let the word of Christ dwell in you"; that is, the teaching, the doctrines, the exhortation, wherein He says, that the present life is nothing, nor yet its good things. If we know this, we shall yield to no hardships whatever. "Let it dwell in you," he saith, "richly," not simply dwell, but with great abundance. Hearken ye, as many as are worldly, and have the charge of wife and children; how to you too he commits especially the reading of the Scriptures and that not to be done lightly, nor in any sort of way, but with much earnestness. For as the rich in money can bear fine and damages, so he that is rich in the doctrines of philosophy will bear not poverty only, but all calamities also easily, yea, more easily than that one. For as for him, by discharging the fine, the man who is rich must needs be impoverished, and found wanting, and if he should often suffer in that way, will no longer be able to bear it, but in this case it is not so; for we do not even expend our wholesome thoughts when it is necessary for us to bear aught we would not choose, but they abide with us continually. And mark the wisdom of this blessed man. He said not, "Let the word of Christ" be in you, simply, but what? "dwell in you," and "richly."

Colossians 3:17 — Homily on Colossians 9

"And whatsoever ye do," he saith, "in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him." For if we thus do, there will be nothing polluted, nothing unclean, wherever Christ is called on. If thou eat, if thou drink, if thou marry, if thou travel, do all in the Name of God, that is, calling Him to aid thee: in everything first praying to Him, so take hold of thy business. Wouldest thou speak somewhat? Set this in front. For this cause we also place in front of our epistles the Name of the Lord. Wheresoever the Name of God is, all is auspicious. For if the names of Consuls make writings sure, much more doth the Name of Christ. Or he means this; after God say ye and do everything, do not introduce the Angels besides. Dost thou eat? Give thanks to God both before and afterwards. Dost thou sleep? Give thanks to God both before and afterwards. Launchest thou into the forum? Do the same-nothing worldly, nothing of this life. Do all in the Name of the Lord, and all shall be prospered to thee. Whereonsoever the Name is placed, there all things are auspicious. If it casts out devils, if it drives away diseases, much more does it render business easy.

Colossians 3:18 — Homily on Colossians 10

That is, be subject for God's sake, because this adorneth you, he saith, not them. For I mean not that subjection which is due to a master, nor yet that alone which is of nature, but that for God's sake.

Colossians 3:19 — Homily on Colossians 10

See how again he has exhorted to reciprocity. As in the other case he enjoineth fear and love, so also doth he here. For it is possible for one who loves even, to be bitter. What he saith then is this. Fight not; for nothing is more bitter than this fighting, when it takes place on the part of the husband toward the wife. For the fightings which happen between beloved persons, these are bitter; and he shows that it ariseth from great bitterness, when, saith he, any one is at variance with his own member. To love therefore is the husband's part, to yield pertains to the other side. If then each one contributes his own part, all stands firm. From being loved, the wife too becomes loving; and from her being submissive, the husband becomes yielding. And see how in nature also it hath been so ordered, that the one should love, the other obey. For when the party governing loves the governed, then everything stands fast. Love from the governed is not so requisite, as from the governing towards the governed; for from the other obedience is due. For that the woman hath beauty, and the man desire, shows nothing else than that for the sake of love it hath been made so. Do not therefore, because thy wife is subject to thee, act the despot; nor because thy husband loveth thee, be thou puffed up. Let neither the husband's love elate the wife, nor the wife's subjection puff up the husband. For this cause hath He subjected her to thee, that she may be loved the more. For this cause He hath made thee to be loved, O wife, that thou mayest easily bear thy subjection. Fear not in being a subject; for subjection to one that loveth thee hath no hardship. Fear not in loving, for thou hast her yielding. In no other way then could a bond have been. Thou hast then thine authority of necessity, proceeding from nature; maintain also the bond that proceedeth from love, for this alloweth the weaker to be endurable.

Colossians 3:20 — Homily on Colossians 10

Again he has put that, "in the Lord," at once laying down the laws of obedience, and shaming them, and casting them down. For this, saith he, is well-pleasing to the Lord. See how he would have us do all not from nature only, but, prior to this, from what is pleasing to God, that we may also have reward.

Colossians 3:21 — Homily on Colossians 10

Lo! again here also is subjection and love. And he said not, "Love your children," for it had been superfluous, seeing that nature itself constraineth to this; but what needed correction he corrected; that the love should in this case also be the more vehement, because that the obedience is greater. For it nowhere lays down as an exemplification the relation of husband and wife; but what? hear the prophet saying, "Like as a father pitieth his children, so the Lord pitied them that fear Him" (Ps. ciii. 13, Sept.) And again Christ saith, "What man is there of you, whom if his son ask bread, will he give him a stone? or if he ask a fish, will he give him a serpent?" (Matt. vii. 9.) He hath set down what he knew had the greatest power to seize upon them; and whilst commanding them he has spoken more like a friend; and nowhere does he mention God, for he would overcome parents, and bow their tender affections. That is, "Make them not more contentious, there are occasions when you ought even to give way."

Colossians 3:22 — Homily on Colossians 10

And see how always he sets down the names, "wives, children, servants," being at once a just claim upon their obedience. But that none might be pained, he added, "to your masters according to the flesh." Thy better part, the soul, is free, he saith; thy service is for a season. It therefore do thou subject, that thy service be no more of constraint. "Not with eye-service, as men-pleasers." Make, he saith, thy service which is by the law, to be from the fear of Christ. For if when thy master seeth thee not, thou doest thy duty and what is for his honor, it is manifest that thou doest it because of the sleepless Eye. "Not with eye-service," he saith, "as men-pleasers"; thus implying, "it is you who will have to sustain the damage." For hear the prophet saying, "God hath scattered the bones of the men-pleasers." (Ps. liii. 6, Sept.) See then how he spares them, and brings them to order. "But in singleness of heart," he saith, "fearing God." For that is not singleness, but hypocrisy, to hold one thing, and act another; to appear one when the master is present, another when he is absent. Therefore he said not simply, "in singleness of heart," but, "fearing God." For this is to fear God, when, though none be seeing, we do not aught that is evil; but if we do, we fear not God, but men. Seest thou how he bringeth them to order?

Colossians 3:23 — Homily on Colossians 10

He desires to have them freed not only from hypocrisy, but also from slothfulness. He hath made them instead of slaves free, when they need not the superintendence of their master for the expression "heartily" means this, "with good will," not with a slavish necessity, but with freedom, and of choice. And what is the reward?

Colossians 3:24 — Homily on Colossians 10

For from Him also it is evident that ye shall receive the reward. And that ye serve the Lord is plain from this.

Colossians 3:25 — Homily on Colossians 10

Here he confirmeth his former statements. For that his words may not appear to be those of flattery, "he shall receive," he saith, "the wrong he hath done," that is, he shall suffer punishment also, "for there is no respect of persons." For what if thou art a servant? it is no shame to thee. And truly he might have said this to the masters, as he did in the Epistle to the Ephesians. (Eph. vi. 9.) But here he seems to me to be alluding to the Grecian masters. For, what if he is a Greek and thou a Christian? Not the persons but the actions are examined, so that even in this case thou oughtest to serve with good will, and heartily.

Colossians 4:1 — Homily on Colossians 10

What is "just"? What is "equal"? To place them in plenty of everything, and not allow them to stand in need of others, but to recompense them for their labors. For, because I have said that they have their reward from God, do not thou therefore deprive them of it. And in another place he saith, "forbearing threatening" (Eph. vi. 9), wishing to make them more gentle; for those were perfect men; that is, "with what measure ye mete, it shall be measured unto you." (Matt. vii. 2.) And the words, "there is no respect of persons," are spoken with a view to these, but they are assigned to the others, in order that these may receive them. For when we have said to one person what is applicable to another, we have not corrected him so much, as the one who is in fault. "Ye also," along with them, he saith. He has here made the service common, for he saith, "knowing that ye also have a Master in heaven."

Colossians 4:2 — Homily on Colossians 10

For, since continuing in prayers frequently makes persons listless, therefore he saith, "watching," that is, sober, not wandering. For the devil knoweth, he knoweth, how great a good prayer is; therefore he presseth heavily. And Paul also knoweth how careless many are when they pray, wherefore he saith, "continue" in prayer, as of somewhat laborious, "watching therein with thanksgiving." For let this, he saith, be your work, to give thanks in your prayers both for the seen and the unseen, and for His benefits to the willing and unwilling, and for the kingdom, and for hell, and for tribulation, and for refreshment. For thus is the custom of the Saints to pray, and to give thanks for the common benefits of all. I know a certain holy man who prayeth thus. He used to say nothing before these words, but thus, "We give Thee thanks for all Thy benefits bestowed upon us the unworthy, from the first day until the present, for what we know, and what we know not, for the seen, for the unseen, for those in deed, those in word, those with our wills, those against our wills, for all that have been bestowed upon the unworthy, even us; for tribulations, for refreshments, for hell, for punishment, for the kingdom of heaven. We beseech Thee to keep our soul holy, having a pure conscience; an end worthy of thy lovingkindness. Thou that lovedst us so as to give Thy Only-Begotten for us, grant us to become worthy of Thy love; give us wisdom in Thy word, and in Thy fear. Only-Begotten Christ, inspire the strength that is from Thee. Thou that gavest The Only-Begotten for us, and hast sent Thy Holy Spirit for the remission of our sins, if in aught we have wilfully or unwillingly transgressed, pardon, and impute it not. Remember all that call upon Thy Name in truth; remember all that wish us well, or the contrary, for we are all men." Then having added the Prayer of the Faithful, he there ended; having made that prayer, as a certain crowning part, and a binding together for all. For many benefits doth God bestow upon us even against our wills; many also, yea more, without our knowledge even. For when we pray for one thing, and He doeth to us the reverse, it is plain that He doeth us good even when we know it not.

Colossians 4:3-4 — Homily on Colossians 10

See his lowlymindedness; he sets himself after them. "That God may open to us a door for the word, to speak the mystery of Christ." He means an entrance, and boldness in speaking. Wonderful! The great athlete said not "that I may be freed from my bonds," but being in bonds he exhorted others; and exhorted them for a great object, that himself might get boldness in speaking. Both the two are great, both the quality of the person, and of the thing. Wonderful! how great is the dignity! "The mystery," he saith, "of Christ." He shows that nothing was more dearly desired by him than this, to speak. "For which I am also in bonds; that I may make it manifest, as I ought to speak." He means with much boldness of speech, and withholding nothing. His bonds display, not obscure him. With much boldness he means. Tell me, art thou in bonds, and dost thou exhort others? Yea, my bonds give me the greater boldness; but I pray for God's furtherance, for I have heard the voice of Christ saying, "When they deliver you up, be not anxious how or what ye shall speak." (Matt. x. 19.) And see, how he has expressed himself in metaphor, "that God may open to us a door for the word"; (see, how unassuming he is; even in his bonds, how he expresses himself;) that is, that He would soften their hearts. Still he said not so; but, "that He would give us boldness"; out of lowlymindedness he thus spoke, and that which he had, he asks to receive.

Colossians 4:5 — Homily on Colossians 11

What Christ said to His disciples, that doth Paul also now advise. And what did Christ say? "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves." (Matt. x. 16.) That is, be upon your guard, giving them no handle against you. For therefore it is added, "towards them that are without," in order that we may know that against our own members we have no need of so much caution as against those without. For where brethren are, there are both many allowances and kindnesses. There is indeed need of caution even here; but much more without, for it is not the same to be amongst enemies and foes, and amongst friends. Then because he had alarmed them, see how again he encourages them; "Redeeming," he saith, "the time": that is, the present time is short. Now this he said, not wishing them to be crafty, nor hypocrites, (for this is not a part of wisdom, but of senselessness,) but what? In matters wherein they harm you not, he means, give them no handle; as he says also, when writing to the Romans, "Render to all their dues: tribute to whom tribute is due, custom to whom custom, honor to whom honor." (Rom. xiii. 7.) On account of the Preaching alone have thou war, he saith, let this war have none other origin. For though they were to become our foes for other causes besides, yet neither shall we have a reward, and they will become worse, and will seem to have just complaints against us. For instance, if we pay not the tribute, if we render not the honors that are due, if we be not lowly.

Colossians 4:6 — Homily on Colossians 11

"Let your speech be always with grace, seasoned with salt"; that is, that this graciousness may not lapse into indifferentism. For it is possible to be simply agreeable, it is possible also to be so with due seemliness. "That ye may know how ye ought to answer each one." So that one ought not to discourse alike to all, Greeks, I mean, and Brethren. By no means, for this were the very extreme of senselessness.

Colossians 4:7 — Homily on Colossians 11

Admirable! how great is the wisdom of Paul! Observe, he doth not put everything into his Epistles, but only things necessary and urgent. In the first place, being desirous of not drawing them out to a length; and secondly, to make his messenger more respected, by his having also somewhat to relate; thirdly, showing his own affection towards him; for he would not else have entrusted these communications to him. Then, there were things which ought not to be declared in writing. "The beloved brother," he saith. If beloved, he knew all, and he concealed nothing from him. "And faithful minister and fellow-servant in the Lord." If "faithful," he will speak no falsehood; if "a fellow-servant," he hath shared his trials, so that he has brought together from all sides the grounds of trustworthiness.

Colossians 4:8 — Homily on Colossians 11

Here he shows his great love, seeing that for this purpose he sent him, and this was the cause of his journey; and so when writing to the Thessalonians, he said, "Wherefore when we could no longer forbear, we thought it good to be left behind at Athens alone, and sent Timothy our brother." (1 Thess. iii. 1, 2.) And to the Ephesians he sends this very same person, and for the very same cause, "That he might know your estate, and comfort your hearts." (Eph. vi. 21, 22.) See what he saith, not "that ye might know my estate," but "that I might know yours." So in no place doth he mention what is his own. He shows that they were in trials too, by the expression, "comfort your hearts."

Colossians 4:9 — Homily on Colossians 11

Onesimus is the one about whom, writing to Philemon, he said, "Whom I would fain have kept with me, that in thy behalf he might minister unto me in the bonds of the Gospel: but without thy mind I would do nothing." (Philem. 13, 14.) And he adds too the praise of their city, that they might not only not be ashamed, but even pride themselves on him. "Who is one of you," he saith. "They shall make known unto you all things that are done here."

Colossians 4:10 — Homily on Colossians 11

Nothing can surpass this praise. This is he that was brought up from Jerusalem with him. This man hath said a greater thing than the prophets; for they call themselves "strangers and foreigners," but this one calleth himself even a prisoner. Just like a prisoner of war he was dragged up and down, and lay at every one's will to suffer evil of them, yea rather worse even than prisoners. For those indeed their enemies, after taking them, treat with much attention, having a care for them as their own property: but Paul, as though an enemy and a foe, all men dragged up and down, beating him, scourging, insulting, and maligning. This was a consolation to those also (to whom he wrote), when their master even is in such circumstances. "And Mark, the cousin of Barnabas"; even this man he hath praised still from his relationship, for Barnabas was a great man; "touching whom ye received commandments; if he come unto you, receive him." Why? would they not have received him? Yes, but he means, with much attention; and this shows the man to be great. Whence they received these commandments, he does not say.

Colossians 4:11 — Homily on Colossians 11

This man was probably a Corinthian. Next, he bestows a common praise on all, having already spoken that of each one in particular; "who are of the circumcision: these only are my fellow-workers unto the kingdom of God, men that have been a comfort unto me." After having said, "fellow-prisoner"; in order that he may not therewith depress the soul of his hearers, see how by this expression he rouseth them up. "Fellow-workers," he saith, "unto the kingdom of God." So that being partakers of the trials, they become partakers of the kingdom. "Who have been a comfort to me." He shows them to be great persons, seeing that to Paul they have been a comfort.

Colossians 4:12-13 — Homily on Colossians 12

"Epaphras, who is one of you, a servant of Christ Jesus, saluteth you, always striving for you in his prayers, that ye may stand perfect and fully assured in all the will of God. For I bear him witness, that he hath much zeal for you, and for them in Laodicea, and for them in Hierapolis." In the commencement of this Epistle also, he commended this man for his love; for even to praise is a sign of love; thus in the beginning he said "Who also declared unto us your love in the Spirit." (Col. i. 8.) To pray for one is also a sign of love, and causeth love again. He commends him moreover in order to open a door to his teachings, for reverendness in the teacher is the disciples' advantage; and so again is his saying, "one of you," in order that they might pride themselves upon the man, as producing such men. And he saith, "always striving for you in prayers." He said not simply "praying," but "striving," trembling and fearing. "For I bear him witness," he saith, "that he hath much zeal for you." A trustworthy witness. "That he hath," he saith, "much zeal for you," that is, that he loveth you exceedingly; and burneth with passionate affection for you. "And them in Laodicea, and them in Hierapolis." He commendeth him to those also. But whence were they to know this? They would assuredly have heard; however, they would also learn it when the Epistle was read. For he said, "Cause that it be read also in the church of the Laodiceans." "That ye may stand perfect," he saith. At once he both accuseth them, and without offensiveness gives them advice and counsel. For it is possible both to be perfect, and withal not to stand, as if one were to know all, and still be wavering; it is possible also not to be perfect, and yet to stand, as if one were to know a part, and stand [not ] firmly. But this man prayeth for both: "That ye may stand perfect," he saith. See how again he has reminded them of what he said about the Angels, and about life. "And fully assured," he saith, "in all the will of God." It is not enough, simply to do His will. He that is "filled," suffereth not any other will to be within him, for if so, he is not wholly filled. "For I bear him witness," he saith, "that he hath much zeal." Both "zeal," and "great"; both are intensitive. As he saith himself, when writing to the Corinthians, "For I am jealous over you with a godly jealousy." (2 Cor. xi. 2.) It is great praise, and greater than all the rest, his saying of Epaphras, "who is [one] of you, a servant of Christ." And he calleth him a minister for them, like as he termeth himself also a minister of the Church, as when he saith, "Whereof I Paul was made a minister." (Col. i. 23.) To the same dignity he advances this man; and above he calleth him a "fellow-servant" (Col. i. 7), and here, "a servant." "Who is of you," he saith, as if speaking to a mother, and saying, "who is of thy womb." But this praise might have gendered envy; therefore he commendeth him not from these things only, but also from what had regard to themselves; and so he does away with envy, both in the former place, and here. "Always," he saith, "striving for you," not now only, whilst with us, to make a display; nor yet only whilst with you, to make a display before you. By saying, "striving," he hath showed his great earnestness. Then, that he might not seem to be flattering them, he added, "that he hath much zeal for you, and for them in Laodicea, and for them in Hierapolis." And the words, "that ye may stand perfect," are not words of flattery, but of a reverend teacher. Both "fully assured" he saith, "and perfect." The one he granted them, the other he said was lacking. And he said not, "that ye be not shaken," but, "that ye may stand." Their being saluted, however, by many, is refreshing to them, seeing that not only their friends from among themselves; but others also, remember them.

Colossians 4:14 — Homily on Colossians 12

"Luke, the beloved physician, saluteth you." This is the Evangelist. It is not to lower this man that he placeth him after, but to raise the other, viz. Epaphroditus. It is probable that there were others called by this name. "And Demas," he says. After saying, "Luke, the physician, saluteth you," he added, "the beloved." And no small praise is this, but be beloved of Paul even great exceedingly.

Colossians 4:15 — Homily on Colossians 12

"Salute the brethren that are in Laodicea, and Nymphas, and the Church that is in their house." See how he cements, and knits them together with one another, not by salutation only, but also by interchanging his Epistles. Then again he pays a compliment by addressing him individually. And this he doth not without a reason, but in order to lead the others also to emulate his zeal. For it is not a small thing not to be numbered with the rest. Mark further how he shows the man to be great, seeing his house was a church.

Colossians 4:16 — Homily on Colossians 12

"And when this Epistle hath been read among you, cause that it be read also in the church of the Laodiceans." I suppose there are some of the things therein written, which it was needful that those also should hear. And they would have the greater advantage of recognizing their own errors in the charges brought against others. "And that ye also read the Epistle from Laodicea." Some say that this is not Paul's to them, but theirs to Paul, for he said not that to the Laodiceans, but that written "from Laodicea."

Colossians 4:17 — Homily on Colossians 12

"And say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfill it." Wherefore doth he not write to him? Perhaps he needed it not, but only a bare reminding, so as to be more diligent. "And say to Archippus, Take heed to the ministry which thou hast received in the Lord." His chief aim is to subject them to him entirely. For they could no more have complaint against him for rebuking them, when they themselves had taken it all upon them; for it is not reasonable to talk to the disciples about the teacher. But to stop their mouths, he writes thus to them; "Say to Archippus," he saith, "Take heed." This word is everywhere used to alarm; as when he saith, "Take heed of dogs." (Phil. iii. 2.) "Take heed lest there shall be any one that maketh spoil of you." (Col. ii. 8) "Take heed lest by any means this liberty of yours become a stumblingblock to the weak." (1 Cor. viii. 9) And he always so expresses himself when he would terrify. "Take heed," he saith, "to the ministry which thou hast received in the Lord, that thou fulfill it." He doth not even allow him the power of choosing, as he saith himself, "For if I do this of mine own will, I have a reward: but if not of mine own will, I have a stewardship entrusted to me." (1 Cor. ix. 17) "That thou fulfill it," continually using diligence. "Which thou hast received in the Lord, that thou fulfill it." Again, the word "in" means "through the Lord." He gave it thee, says he, not we. He subjects them also to him, when he shows that they had been committed to his hands by God.

Colossians 4:18 — Homily on Colossians 12

"The salutation of me, Paul, with mine own hand." This is a proof of their sincerity and affection; that they both looked at his handwriting, and that with emotion. "Remember my bonds." Wonderful! How great the consolation! For this is enough to cheer them on to all things, and make them bear themselves more nobly in their trials; but he made them not only the braver, but also the more nearly interested. "Grace be with you. Amen." "Remember my bonds. Grace be with you. Amen." He hath released their terror. For although their teacher be in bonds, yet "grace" releaseth him. This too is of grace, the granting him to be put in bonds. For hear Luke saying, The Apostles returned "from the presence of the council, rejoicing that, they were counted worthy to suffer dishonor for the Name." (Acts v. 41.) For both to suffer shame, and to be put in bonds, is indeed to be "counted worthy." For, if he that hath one whom he loveth, deemeth it gain to suffer aught for his sake, much rather then is it so to suffer for the sake of Christ.

Daniel 1:16 — Unknown work

At the end of the 10 days, Daniel and his three companions looked healthier; this was a miracle, not a proof that fasting is physically beneficial. (Fr. Most)

Daniel 1:16 — A Treatise to Prove that No One Can Harm the Man Who Does Not Injure Himself

For the king commanded them to be partakers of his own table, a luxurious, unclean and profane table, a thing which was forbidden them, and seemed more terrible than death; and they were lonely men hemmed in like lambs amongst so many wolves. And they were constrained to choose between being consumed by famine or rather led off to execution, and tasting of forbidden meats. What then did these youths do, forlorn as they were, captives, strangers, slaves of those who commanded these things. They did not consider that this strait or the absolute power of him who possessed the state sufficed to justify their compliance; but they employed every device and expedient to enable them to avoid the sin, although they were abandoned on every side. For they could not influence men by money: how should they, being captives? nor by friendship and social intercourse? how should they being strangers? nor could they get the better of them by any exertion of power: how was it possible being slaves? nor matter them by force of numbers: how could they being only three? Therefore they approached the eunuch who possessed the necessary authority, and persuaded him by their arguments. For when they saw him fearful and trembling, and in an agony of alarm concerning his own safety, and the dread of death which agitated his soul was intolerable: "for I fear" said he "my lord the king, lest he should see your countenances sadder than the children which are of your sort and so shall ye endanger my head to the king," having released him from this fear they persuaded him to grant them the favour. And inasmuch as they brought to the work all the strength which they had, God also henceforth contributed his strength to it. For it was not God's doing only that they achieved those things for the sake of which they were to receive a reward, but the beginning and starting point was from their own purpose, and having manifested that to be noble and brave, they won for themselves the help of God, and so accomplished their aim.

Daniel 2:24 — HOMILIES ON THE GOSPEL OF MATTHEW 5:7

Let us not then be looking open-mouthed towards others. For it is true, the prayers of the saints have the greatest power; on condition however of our repentance and amendment. Since even Moses, who had rescued his own brother and six hundred thousand men from the wrath that was then coming upon them from God, had no power to deliver his sister.… And Samuel again was not able to save Saul from the wrath from above, yet he oftentimes preserved the Israelites. And Jeremiah prevailed not for the Jews, but some one else he did haply cover from evil by his prophecy. And Daniel saved the barbarians from slaughter, but he did not deliver the Jews from their captivity.… So that on the one hand, if we be careless, we shall not be able to obtain salvation, no not even by the help of others; if, on the other hand, we be watchful, we shall be able to do this by ourselves, and by ourselves rather than by others. Yes; for God is more willing to give His grace to us, than to others for us; that we by endeavoring ourselves to do away His wrath, may both enjoy confidence towards Him, and become better men.

Daniel 2:30 — Homily 9 on Acts

For nothing is so advantageous, and so likely to pacify the hearers, as to say nothing about one's self of an honorable nature, but, on the contrary, to obviate all surmise of wishing to do so. And, in truth, much more did they increase their glory by despising glory, and showing that what had just taken place was no human act, but a Divine work; and that it was their part to join with the beholders in admiration, rather than to receive it from them. Do you see how clear of all ambition he is, and how he repels the honor paid to him? In the same manner also did the ancient fathers; for instance, Daniel said, "Not for any wisdom that is in me." And again Joseph, "Do not interpretations belong to God?" And David, "When the lion and the bear came, in the name of the Lord I rent them with my hands." And so likewise here the Apostles, "Why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?"

Daniel 2:46 — ON THE EPISTLE TO THE HEBREWS, HOMILY 26:6-7

The people who were in Babylon say this: being there, I will remember you. Therefore, let us also, as being in Babylon, [do the same]. For although we are not sitting among warlike foes, yet we are among "enemies." For some indeed were captives but did not feel their captivity, as Daniel, as the three children; who, even while they were in captivity became in that very country more glorious even than the king who had made them captive.… Do you see how great is virtue? When they were in actual captivity, he waited on them as masters. He therefore was the captive, rather than they.… Do you see that the really splendid things are those that relate to God, whereas human things are a shadow?… Let us fear God, beloved, let us fear [him]: even should we be in captivity, we are more glorious than all people. Let the fear of God be present with us, and nothing will bring us grief, even though they speak of poverty, or of disease, or of captivity, or of slavery or of any other grievous thing. In fact, even these very things will themselves work together for us the other way. These men were captives, and the king worshiped them. Paul was a tent maker, and they sacrificed to him as a god.

Daniel 2:47 — HOMILIES ON 1 CORINTHIANS 36:3

But prophecy, on the contrary, is both free from reproach among the unbelievers, and hath very great credit and usefulness. For none will say in regard to prophesying, "they are mad;" nor will any one deride them that prophesy; but, on the contrary, will be astonished at and admire them.… Thus also Nebuchadnezzar worshipped God, saying, "Of a truth, your God, He is the God that revealeth secrets, seeing thou couldest reveal this secret." Seest thou the might of prophecy, how it changed that savage one and brought him under instruction and introduced him to faith?

Daniel 2:47 — HOMILIES ON EPHESIANS 8

The king here does not say, What must I do to be saved? but the teaching is plainer in his case than any language whatever; for he straightway becomes a preacher, he needs not to be instructed like the jailor. He proclaims God, and makes confession of His power. "Of a truth your God is the God of Gods and the Lord of Kings, because He hath sent His Angel, and hath delivered you." And what was the sequel? Not one single jailor, but numbers are instructed by the king's writings, by the sight of the facts. For that the king would not have told a falsehood is evident enough to every one, because he never would have chosen to bear such testimony to captives, nor to overthrow his own acts.… Perceive ye how great is the power of bonds? How great the force of those praises that are sung in tribulation?

Daniel 3:2 — HOMILIES CONCERNING THE STATUES 4:8

The enemy prepares the theatre, and he himself collects together the spectators, and prepares the lists; a theatre too, not of chance persons, or of some private individuals, but of all those who were honourable and in authority, to the end that their testimony may be worthy of credit with the multitude. They had come summoned for one thing; but they all departed having beheld another thing. They came in order to worship the image; and they departed, having derided the image, and struck with wonder at the power of God, through the signs which had taken place with respect to these young men. And observe, where the field for this display was spread out. No city, nor select enclosure furnished room for this theatre of the whole world, but smooth and naked plains. For in the plain of Dura, outside the city, he set up the image.

Daniel 3:4 — HOMILIES CONCERNING THE STATUES 4:8

Seest thou how difficult these struggles are made; how irresistible the snare; and how deep the gulph, and a precipice on either hand? But be not afraid. In whatever degree the enemy increases his machinations, so much the more does he display the courage of the young men. For this reason is there this symphony of so many musicians; for this reason the burning furnace; in order that both pleasure, and fear, may besiege the souls of those present. Is there any one of harsh and unyielding character among them? "Let the melody of every kind of music," saith he, "enchant and soften him." But is he superior to this artifice, "let the sight of the flame affright and astound him." Thus was fear as well as pleasure present; the one entering to assault the soul by the ears, the other by the eyes. But the noble character of these youths was not by any such means to be conquered; but even as, when they fell into the fire, they mastered the flames, even so they derided all desire and all fear.

Daniel 3:12 — HOMILIES CONCERNING THE STATUES 4:8

Consider thou also with me the wickedness of those who were their accusers, and how maliciously and bitterly they brought the accusation! "There are," say they, "certain Jews whom thou hast set up over the works of the province of Babylon." They did not merely make mention of the nation, but they also bring to mind their honourable condition, that they may inflame the wrath of the king; almost as if they had said, "These slaves, these captives, who are without a city, thou hast made rulers over us. But they shew contempt for such honour, and treat insolently him who has given them this honour!" Therefore they say this; "The Jews whom thou hast set over the works of the province of Babylon, obey not thy decree, nor serve thy gods." The accusation becomes their greatest praise; and the crimes imputed, their encomium; a testimony indeed that is indubitable, since their enemies bring it forward.

Daniel 3:13 — HOMILIES CONCERNING THE STATUES 4:8-9

But when all fell down, and were subdued, then the youths alone are led into the midst; in order that from this too the conquest may become the more illustrious, they alone conquering and being proclaimed victors among so vast a multitude. For this would not have been so surprising if they had acted courageously at the first, when as yet no one had been overthrown. But the greatest, and most astonishing fact was, that the multitude of those who fell down, neither affrighted, nor enfeebled them. They did not say to themselves any such things as many are ofttimes wont to say; "If we were the first, and the only persons to worship the image, this would have been a sin: but if we do this with so many myriads, who will not make allowance? who will not think us worthy of defence?" nothing of that sort did they say or think, when they beheld the prostrate forms of so many tyrants.… What then does the king? He commands that they should be brought into the midst, so that he may affright them in every way. But nothing dismayed them, neither the wrath of the king, nor their being left alone in the midst of so many, nor the sight of the fire, nor the sound of the trumpet, nor the whole multitude looking fire at them; for deriding all these things, as if they were about to be cast into a cool fountain of water, they entered the furnace uttering that blessed sentence, "We will not serve thy gods, nor worship the golden image which thou hast set up."… I have not referred to this history without reason, but that ye may learn that whether it be the wrath of a king, or the violence of soldiers, or the envy of enemies, or captivity, or destitution, or fire, or furnace, or ten thousand terrors, nothing will avail to put to shame or terrify a righteous man.

Daniel 3:15 — HOMILIES CONCERNING THE STATUES 6:14

But I say all this now, and select all the histories that contain trials and tribulations, and the wrath of kings, and their evil designs, in order that we may fear nothing, save only offending God. For then also was there a furnace burning; yet they derided it, but feared sin. For they knew that if they were consumed in the fire, they should suffer nothing that was to be dreaded; but that if they were guilty of impiety: they should undergo the extremes of misery. It is the greatest punishment to commit sin, though we may remain unpunished; as on the other hand, it is the greatest honour and repose to live virtuously, though we may be punished. For sins separate us from God; as He Himself speaks; "Have not your sins separated between you and Me?" But punishments lead us back to God.

Daniel 3:16 — HOMILIES ON 1 CORINTHIANS 18

Observe that they by a special dispensation are ignorant of the future: for if they had foreknown, there would have been nothing wonderful in their doing what they did. For what marvel is it if when they had a guarantee for safety, they defied all terrors? Then God indeed would have been glorified in that He was able to deliver from the furnace: but they would not have been wondered at, inasmuch as they would not have cast themselves into any dangers. For this cause He suffered them to be ignorant of the future that He might glorify them the more. And as they cautioned the king that he was not to condemn God of weakness though they might be burnt, so God accomplished both purposes; the shewing forth His own power and the causing the zeal of the children to appear more conspicuous.… With these words then, they entered into the fire; and they neither cast insult upon the king, nor overturned the statue.… And this is what they did at that time; shewing forth all fortitude and gentleness, and doing nothing for reward nor for recompense or return.… We then also having already our recompense, (for indeed we have it in that we have been vouchsafed the full knowledge of Him, vouchsafed to be made members of Christ,) let us take care that we make them not members of an harlot.

Daniel 3:16 — NONE CAN HARM HIM WHO DOES NOT INJURE HIMSELF 17

Nevertheless the reason why I admire those youths, and pronounce them blessed, and enviable, is not because they tramped on the flame, and vanquished the force of the fire: but because they were bound, and cast into the furnace, and delivered to the fire for the sake of true doctrine. For this it was which constituted the completeness of their triumph, and the wreath of victory was placed on their brows as soon as they were cast into the furnace and before the issue of events it began to be weaved for them from the moment that they uttered those words which they spoke with much boldness and freedom of speech to the king when they were brought into his presence. "We have no need to answer thee concerning this thing: for our God in Heaven whom we serve is able to rescue us out of the burning fiery furnace: and He will deliver us out of thy hands, O King. But if not, be it known unto thee, O King, that we will not serve thy Gods nor worship the golden image which thou hast set up." After the utterance of these words I proclaimed them conquerors; after these words having grasped the prize of victory, they hastened on to the glorious crown of martyrdom, following up the confession which they made through their words with the confession made through their deeds.

Daniel 3:26 — HOMILIES ON EPHESIANS 8

"Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither." Mighty dignity! "Ye servants of the most high God, come forth, and come hither." How are they to come forth, O king? Thou didst cast them into the fire bound; they have continued this long time in the fire. Why, had they been made of adamant, had they been blocks of metal, in singing that entire hymn, must they not have perished? On this account then they were saved, because they sang praises to God. The fire reverenced their readiness to suffer and afterwards it reverenced that wonderful song, and their hymns of praise. By what title dost thou call them? I said before, "Ye servants of the most high God." Yes, to the servants of God, all things are possible; for if some, who are the servants of men, have, nevertheless, power, and authority, and the disposal of their concerns, much more have the servants of God. He called them by the name most delightful to them, he knew that by this means he flattered them most: for indeed, if it was in order to continue servants of God, that they entered into the fire, there could be no sound more delightful to them than this. Had he called them kings, had he called them lords of the world, yet would he not so truly have rejoiced them as when he said, "Ye servants of the most high God."

Daniel 3:28 — HOMILIES CONCERNING THE STATUES 6:13

Contemplate with me also, how first he proclaims the Arbiter of the contest. "Blessed be God, who hath sent His angel and delivered His servants." This of the power of God. He speaks also of the virtue of the combatants. "Because they trusted in Him, and have changed the king's word, and have yielded their bodies, that they might not worship any god except their own God." Could anything equal the virtue of this? Before this, when they said, "We will not serve thy gods," he was inflamed more fiercely than the very furnace; but now, when by their deeds they had taught him this, he was so far from being indignant, that he praised and admired them, for not having obeyed him! So good a thing is virtue, that it has even its enemies themselves to applaud and admire it! These had fought and conquered, but the vanquished party gave thanks, that the sight of the fire had not terrified them, but that the hope in their Lord had comforted them.… For this reason he both applauds those who had despised him, and passing by so many governors, kings, and princes, those who had obeyed him, he stands in admiration of the three captives and slaves, who derided his tyranny! For they did these things, not for the sake of contention, but for the love of wisdom; not of defiance, but of devotion; not as being puffed up with pride, but fired with zeal. For great indeed is the blessing of a hope in God.

Daniel 3:28 — HOMILIES ON 1 CORINTHIANS 18:5

"Blessed be God, who hath sent His Angel, and delivered his servants out of the furnace, because they trusted in Him and have changed the word of the king." "How sayest thou? Hast thou been despised, and dost thou admire those who have spit upon you?" "Yes," saith he, "and for this very reason, that I was despised." … For how can it be otherwise than astonishing for the Emperor of the world, with so many arms around him, and legions, and generals, and viceroys, and consuls, and land and sea subject to his sway, to be despised by captive children; for the bound to overcome the binder and conquer all that army? Neither was there any power in the king and his company to do what they would, no, not even with the furnaces for an ally. But they who were naked, and slaves, and strangers, and few, (for what number could be more contemptible than three?) being in chains, vanquished an innumerable army. For already now was death despised, since Christ was henceforth about to sojourn in the world. And as when the sun is on the point of rising, even before his rays appear the light of the day groweth bright; so also when the Sun of Righteousness was about to come, death henceforth began to withdraw himself. What could be more splendid than that theatre? What more conspicuous than that victory? What more signal than those new trophies of theirs?

Daniel 3:29 — Unknown work

There is none, there is no remedy better able to destroy sins than to continually recall them and to continually accuse oneself. In this way the publican could cancel his innumerable sins by saying, "God, have mercy on me, a sinner." And thus also the Pharisee remained unjustified because, taking no care to think of his own sins, he condemned everyone else, saying, "I am not like other people, greedy and avaricious, or even like this publican." Thus also Paul exhorted, "Let each one examine his own conduct, and then he will find reason to boast only in himself and not in others." Did you know that even in the Old Testament the righteous accused themselves? Listen to them speak as with one voice. David said, "My iniquities have gone over my head. They oppress me like a heavy burden." And Isaiah cried out, "Woe is me, wretched man, because I am a man of unclean lips!" The three young men, while they were in the furnace and offered their bodies to death for God, counted themselves among the greatest of sinners, saying, "We have sinned, we have done every kind of evil." And yet what was more brilliant, more pure than they? And even if they had committed some sins, the nature of the flames would have cancelled all of them. They did not look at their virtues, however, but thought of their sins. - "On the Obscurity of Prophecies 2.9"

Daniel 4:1 — HOMILIES ON EPHESIANS 8

Again, observe also the piety of the Children: they showed no indignation, no anger, no gain-saying, but they came forth. Had they regarded it as an act of vengeance that they had been thrown into the furnace, they would have been grieved against the man who had cast them in; as it is, there is nothing of the kind; but, as though they were going forth from Heaven itself, so went they forth. And what the Prophet says of the Sun, that "He is as a bridegroom coming forth out of his chamber," one would not go amiss in saying also of them. But though he goes forth thus, yet came they forth there more gloriously than he, for he indeed comes forth to enlighten the world with natural light, they to enlighten the world in a different way, I mean, spiritually. For because of them the king straightway issued a decree, containing these words, "It hath seemed good unto me to show the signs and wonders that the Most High God hath wrought toward me. How great are His signs! And how mighty are His wonders!" So that they went forth, shedding a yet more glorious radiance, beaming indeed in that region itself, but, what is more than all, capable, by means of the king's writings, of being diffused over the world and thus of dispelling the darkness which every where prevails.

Daniel 4:26 — CONCERNING THE POWER OF DEMONS, HOMILY 2:6

Do you wish that I shall speak of the ways of repentance? They are many, and various, and different, and all lead to heaven.… And if thou wouldest learn a fourth way, I will say almsgiving. For this has a great power and unspeakable. For Daniel saith to Nebuchadnezzar when he had come to all kinds of evil, and had entered upon all impiety, "O King let my counsel be acceptable unto thee, redeem thy sins by almsgiving and thine iniquities by compassion on the poor." What could be compared with this lovingkindness? After countless sins, after so many transgressions, he is promised that he will be reconciled with him he has come into conflict with if he will show kindness to his own fellow-servants.… See we have shewn five ways of repentance: first the condemnation of sins, next the forgiveness of our neighbours' sins, thirdly that which comes of prayer, fourth that which comes of almsgiving, fifth that which comes of humility. Do not thou then be lazy; but walk in all these day by day.

Daniel 4:26 — HOMILIES ON TITUS 6

Dost thou see, that when the prophet gave that excellent counsel to Nebuchadnezzar, he did not merely consider the poor. For he does not content himself with saying, Give to the poor; but what? "Break off thy sins by almsdeeds, and thine iniquities by showing mercy to the poor." Part with thy wealth, not that others may be fed, but that thou mayest escape punishment. And Christ again says, "Go and sell that thou hast, and give to the poor ...and come and follow Me." Dost thou see that the commandment was given that he might be induced to follow Him? For as riches are an impediment, therefore he commands them to be given to the poor, instructing the soul to be pitiful and merciful, to despise wealth, and to flee from covetousness. For he who has learnt to give to him that needs, will in time learn not to receive from those who have to give. This makes men like God. Yet virginity, and fasting, and lying on the ground, are more difficult than this, but nothing is so strong and powerful to extinguish the fire of our sins as almsgiving. It is greater than all other virtues. It places the lovers of it by the side of the King Himself, and justly. For the effect of virginity, of fasting, of lying on the ground, is confined to those who practice them, and no other is saved thereby. But almsgiving extends to all, and embraces the members of Christ, and actions that extend their effects to many are far greater than those which are confined to one. For almsgiving is the mother of love, of that love, which is the characteristic of Christianity, which is greater than all miracles, by which the disciples of Christ are manifested. It is the medicine of our sins, the cleansing of the filth of our souls, the ladder fixed to heaven; it binds together the body of Christ.

Daniel 5:17 — ON THE EPISTLES TO THE HEBREWS, HOMILY 26:8-9

Why then, you ask, being so humble did Daniel not repel either the adoration that was paid him by the king or the offerings? This I will not say, for it is sufficient for me simply to mention the question, and the rest I leave to you, that at least in this way I may stir up your thoughts.… For that [Daniel] did not do this out of arrogance is evident from his saying, "your gifts be to yourself."

Daniel 5:18 — HOMILIES ON THE GOSPEL OF MATTHEW 24:2

And in the Old Testament also this may be found, in that grace hath oftentimes wrought upon unworthy persons, that it might do good to others.… And why marvel if He hath bestowed gifts on men that have believed on Him, though without life suitable to their faith, when even on those who have fallen from both these, He is unquestionably found working? For so Salaam was an alien both from faith and from a truly good life; nevertheless grace wrought on him for the service of other men. And Pharaoh too was of the same sort: yet for all that even to him He signified the things to come. And Nebuchadnezzar was very full of iniquity; yet to him again He revealed what was to follow after many generations. And again to the son of this last, though surpassing his father in iniquity, He signified the things to come, ordering a marvellous and great dispensation. Accordingly because then also the beginnings of the gospel were taking place, and it was requisite that the manifestation of its power should be abundant, many even of the unworthy used to receive gifts. Howbeit, from those miracles no gain accrued to them; rather they are the more punished.

Daniel 6:23 — ON THE EPISTLE TO THE HEBREWS, HOMILY 27:4

"Stopped the mouths of lions, quenched raging fire and escaped the edge of the sword." See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites, Abraham, Isaac, Jacob, in diverse temptations; and yet not even so did they despair. For this is faith. When things are turning out adversely, then we ought to believe nothing adverse is done but all things in due order.

Daniel 7:7 — COMMENTARY ON DANIEL 7

Then he tells that the fourth beast would arrive in all sorts of different ways and nothing could be compared with it, it was so different. But at last it conquered all the other kingdoms. The other empires all got their strength from the speed by which they conquered, but this beast would have its strength in its teeth, made of iron. "And he trampled the rest with his feet." He understands many wars.

Daniel 7:8 — COMMENTARY ON DANIEL 7

Who are the ten kings? What is the little horn? I say that the antichrist will appear among a certain number of kings. "And in that horn were eyes like the eyes of a human and a mouth boasting great things." What greater boast can be said with that mouth than this thing that is said, "He will place himself above everything that is called God or divine, so much so that he will sit in the temple of God"? Do not marvel if he has the eyes of a human, even if he speaks such things. He is a person. Why does the horn appear to be little and not big in the beginning? It will grow after this time and will rule certain kingdoms. Why? No kingdom will conquer this king, but God will abolish and destroy him.

Daniel 7:8 — COMMENTARY ON DANIEL 7:7

When scripture wishes to expound on the kingdoms, it uses the metaphor of beasts. A kingdom is an incorporeal object; therefore, some type of body has to be ascribed to it. And was it not fitting to describe kingdoms as beasts? Most certainly. For since the qualities of those kingdoms exist chiefly in those beasts, so he found them useful. He wished to show fierce arrogance and luxury, and he made use of a lioness. He wished to show slowness, and he made use of a bear. He wished to show speed and briskness and such as would overthrow all empires by its wars; thus he introduced a leopard. Look how earlier he had seen a beautiful sea, which represented the whole earth. For the world is filled with so many tumults and is stirred up in the same way that the sea is stirred up, although the sea is filled with fish, not humans. Christ even declares this to be the case, namely, that the present life is the sea, when he says, "The kingdom of heaven is like a dragnet thrown into the sea, which brings together fish of every kind." "And behold," Daniel says, "the four winds of the heavens rushed on the great sea." He declares that those beasts then went forth from there, and so he shows the swiftness of divine providence. For when we talk about speed, we introduce the figure of the winds. Daniel says that the winds rushed on the sea and the beasts emerged from the sea, for our leaders partake of our nature. So he often calls a king "a lion," wishing to show its royal dignity and yet its feral nature. Or he does so because that wind is an easterly one, this wind is a northerly one, and yet another is a southerly one. It is as if someone had said, "He overturns the sea; the winds from the sky have stirred it up."

Daniel 7:9 — COMMENTARY ON DANIEL 7

Are they not the thrones concerning which our Lord said, "You will sit on twelve thrones"? … Beloved, do not imagine God as having anything like a body, and do not think that God, who is boundless, can be confined to a throne. For if "in his hands are the boundaries of the earth," and if "he erected the mountains," and if "all the nations are reckoned as spittle in his sight" and if "all things are as dust before him," as he himself says, what place would be able to enclose him altogether at one time? What shall we say? The state of affairs cannot be exactly as it is described; God is not confined to a throne. If he was wearing clothing, how would fire not consume it? And why is that one called the Ancient of Days, when he existed before all ages? In what way can he even be said to be ancient, since the Scripture says, "You are always the same." Why then is he called ancient, when it is written, "And your years will not come to an end?" And what would be the garment to be cast around a boundless and incorporeal being? For it says, "There is no end to his greatness." And again, "If I ascend into heaven, you are there; if I descend into hell, you are there." How then can he be restrained by human clothing and yet not consume it? But truly the prophet was able to see and read many other things of this type. How were his hairs not burned with fire?

Daniel 7:9 — HOMILIES ON 1 CORINTHIANS 15:10

For He neither simply finds fault with the old, nor simply praises the new, but with reference to the subject matter.… And again, "The Ancient of days sat," here again, taking the term "ancient" as among those laudatory expressions which confer highest glory. Elsewhere the Scripture takes the term "old" in the sense of blame; for seeing that the things are of various aspect as being composed of many parts, it uses the same words both in a good and an evil import, not according to the same shade of meaning.

Daniel 7:10 — LETTER TO THE FALLEN THEODORE 2:3

He who is now despised, the same will then be our judge; think ever on him and the river of fire: "For a river of fire" we read, "winds before his face"; for it is impossible for one who has been delivered over by him to the fire to expect any end of his punishment. But the unseemly pleasures of this life do not differ from shadows and dreams; for before the deed of sin is completed, the conditions of pleasure are extinguished, and the punishments for these have no limit. And the sweetness lasts for a little while, but the pain is everlasting.

Daniel 7:14 — COMMENTARY ON DANIEL 7:7

What, I ask, is more obvious than these words? "And all the peoples, tribes and tongues will serve him." See how he embraced every nation of the world. See how he took the judge's seat and power. Lest you should think that this is temporary, he says, "These things will not pass away, and his kingdom will not perish" but will stay and remain. But if you doubt, you can be persuaded by considering the matter. Do you see the equality of honor he has with the Father? Since the Son appeared after the Father, he says that the Son came with the clouds. But it is clear from the very clouds that he had existed before then, if indeed he came on them. "And honor was conferred on him," namely, the power that he had. "And the peoples, tribes and tongues will serve him." Indeed, he had dominion previously, but then he will take that dominion that he had obtained. For just as you understand the hair of the Father and the other aspects of the vision, so you must understand this part of the vision. When you hear "it was given" and other similar things, you will not think in human terms about the Son or think lowly of him. For though you saw an old man, you did not think that he was an old man, so also you must think about the other things. Do not seek crystal clarity among the prophets, where you will find instead shadows and riddles, just as you do not seek constant light in a thunderbolt. Instead, it suffices if light appears for just a bit.

Daniel 7:15 — COMMENTARY ON DANIEL 7:7

Quite understandably, given what things he had seen. He is the first and only one to see the Father and the Son as in a vision.… When the advent of our Lord was soon drawing near, quite appropriately marvelous visions also appeared.

Daniel 8:4 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:7.2

He was speaking of the Persian power and dominion that overran the whole earth.

Daniel 8:9 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:8.7

As Josephus told the story, Daniel saw a smaller horn rise up from these, and it grew strong. God, who showed Daniel the vision, was telling him that war would come on his nation, that Jerusalem would be taken by storm, the temple would be pillaged, the sacrifices would be hindered and cut short, and this would last for 1, days.

Daniel 9:3 — COMMENTARY ON DANIEL 9

What will you say, Daniel? You are among the good; you enjoy honor before God and people; why do you concern yourself with the others? But Moses also acted the same way. And what does he say? "He asked for the things that were due with fasting, sackcloth and ashes." Why did he do that, if what he was asking was due the Israelites? He did it so that he might not make them unworthy of this. For there is no compulsion that can be applied to God; he is above all laws. He did this "to seek in prayer and petition."

Daniel 9:8 — TO STAGIRIUS 1-3

Daniel was despondent and in pain. It was not merely the present troubles alone that bothered him but also the troubles to come, since he had not yet been allowed to learn those things through his prophetic eyes. When he saw that the Jews had not yet been freed from their earlier servitude, he was compelled to see another captivity falling on them, and he saw the city that had not yet been rebuilt being captured again. He saw the temple defiled by sacrifices and made desolate and the Holy of Holies overturned.

Daniel 10:16 — AGAINST THE ANOMOEANS 3:23

Let those Anomoeans listen who, out of curiosity, are investigating into the essence of the Lord of angels. Daniel, to whom the eyes of the lions showed reverence, Daniel, who had a more than human power in his human body, could not endure the presence of his fellow servant but lay on the ground before the angel and could not breathe. For he said, "My bowels were turned within me at what I saw, and no breath was left in me." But these Anomoeans, who are so far removed from the virtue of that just man, profess to know with all exactness the highest and first of essences, the very essence of God, who has created myriads of these angels. And yet Daniel did not have the strength to look on a single one of them.

Daniel 11:31 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:7.4

Daniel then went on to show that Antiochus destroyed the Jewish commonwealth and way of life when he said, And through him the sacrifice was disordered by transgression.

Daniel 11:32 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:7.5

He means the events in the time of the Maccabees: Judas, Simon and John.

Daniel 11:35 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:7.6

Daniel gave the reason why God permitted them to be involved in such trials. What is the reason? "To purge them, to choose them and to make them white until the time of the end" … so as to cleanse them and to show who among them was genuine and approved.

Daniel 12:11 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:8.3-4

Next, in predicting the length of time these evils would last, Daniel's angel said, "From the time of the changing of the continuity." The daily sacrifice was called the continuity, for what is continuous is frequent and unceasing. And among the Jews it was customary to offer sacrifice to God in the evening and about dawn each day; this is why they called that daily sacrifice a continuity. But when Antiochus came, he completely did away with this practice.

Daniel 12:12 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:8.4

The conflict lasted a month and a half, and in that time the victory became complete, as did also the deliverance of the Jews from the evils that weighed heavy on them. And when he said, "Blessed is the one who stands firm 1, days," he revealed their deliverance. He did not simply say, "the one who attains," but "the one who stands firm and attains." The reason for this is that many of the unholy ones saw the change, but he does not call them happy; he calls blessed only those who gave witness during the time of troubles, who did not desert their religion and who then found abatement of their ills.

Daniel 13:56 — HOMILIES ON GENESIS 29:7

Ham receives the sentence so that he might come to his senses, and he is punished through his son, so that you would learn that even if one is old, the punishment will pass to the child. And this makes his life bitter and painful, knowing that even after his death his son will be punished for what he did. And that the son will be miserable from birth and all his descendants detestable and inclined to evil is what the Scripture says instead of pronouncing a curse: "Your father was an Amorite and your mother a Hittite." And elsewhere it says scornfully, "offspring of Canaan and not of Judah."

Deuteronomy 4:33 — HOMILIES ON THE GOSPEL OF JOHN 40

"Ye have neither heard His voice at any time." How then saith Moses, "The Lord spake, and Moses answered"; and David, "He had heard a tongue which he knew not"; and Moses again, "Is there any such people which hath heard the voice of God?" "Nor seen His shape." Yet Isaiah, Jeremiah, and Ezekiel, are said to have seen Him, and many others. What then is that which Christ saith now? He guideth them by degrees to a philosophical doctrine, showing that with God is neither voice nor shape, but that He is higher than such forms or sounds like these. For as when He saith, "Ye have not heard His voice," He doth not mean that God doth indeed utter a voice, but one which cannot be heard; so when He saith, "Nor seen His shape," He doth not mean that God hath a shape though one invisible, but that neither of these things belongeth to God. And in order that they might not say, "Thou art a boaster, God spake to Moses only"; (this at least they did say, "We know that God spake with Moses: as for this fellow, we know not whence He is";) on this account He spake as He did, to show that there is neither voice nor shape with God.

Deuteronomy 6:4 — HOMILIES ON THE GOSPEL OF MATTHEW 36

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

Deuteronomy 8:10 — HOMILIES ON GENESIS 10:20

Do you see how it is especially appropriate after the enjoyment of food to set a spiritual meal for yourself lest the soul, after satiety of bodily food, should lose its zest and fall into some disaster and make way for the wiles of the devil, who is always looking for an opportunity and anxious to deliver us a blow at a critical moment?

Deuteronomy 32:15 — HOMILIES ON REPENTANCE AND ALMSGIVING 4.8

One must not so much admire those saints who in the height of sorrow were so pious and lovers of wisdom as those who, even when the turbulence subsided and tranquility ensued, remained in the same goodness and earnestness.

Deuteronomy 32:15 — HOMILIES ON COLOSSIANS 4

"They ate," and drank, "and kicked." When fed with their manna they ought not to have asked for luxury, seeing they had known the evils which proceed from it. And they acted precisely as if a free child, when sent to school, should ask to be reckoned with the slaves, and to wait on them,-so did these also in seeking Egypt-and when receiving all needful sustenance, and such as becomes a free person, and sitting at his father's table, should have a longing for the ill-savored and noisy one of the servants.

Deuteronomy 32:15 — BAPTISMAL INSTRUCTIONS 5.16

For we have continuous need for a curb to keep us walking straight on the path, since even the Jews wandered from the path and drew down upon themselves the anger of heaven. When they enjoyed considerable ease and had become free after their harsh bondage in Egypt, they should have given greater thanks and been more eager to offer their praise to the Master. They should have been better disposed toward him who had bestowed such benefits upon them. But they did quite the opposite and were ruined by the ease which was theirs in abundance. On this account the Holy Scripture accuses them and says, "Jacob ate his fill; the darling became fat and frisky."

Ecclesiastes 1:2 — HOMILIES ON EPHESIANS 12

What is vanity of mind? It is the being busied about vain things. And what are those vain things, but all things in the present life? Of which the Preacher saith, "Vanity of vanities, all is vanity." But a man will say, If they be vain and vanity, wherefore were they made? If they are God's works, how are they vain? And great is the dispute concerning these things. But hearken, beloved: it is not the works of God which he calls vain; God forbid! The Heaven is not vain, the earth is not vain,—God forbid!—nor the sun, nor the moon and stars, nor our own body. No, all these are "very good." But what is vain? Let us hear the Preacher himself, what he saith; "I planted me vineyards, I gat me men singers and women singers, I made me pools of water, I had great possession of herds and flocks, I gathered me also silver and gold, and I saw that these are vanity." Such is "vanity of vanities," your splendid buildings, your vast and overflowing riches, the herds of slaves that bustle along the public square, your pomp and vainglory, your high thoughts, and your ostentation. For all these are vain; they came not from the hand of God, but are of our own creating. But why then are they vain? Because they have no useful end.

Ecclesiastes 2:4 — Homilies on Hebrews, Homily 15

Serve God with tears, that thou mayest be able to wash away your sins. I know that many mock us, saying, "Tears directly." Therefore it is a time for tears. I know also that they are disgusted, who say, "Let us eat and drink, for to-morrow we die." "Vanity of vanities, all is vanity." It is not I that say it, but he who had had the experience of all things saith thus: "I builded for me houses, I planted vineyards, I made me pools of water, [I had] men servants and women servants." And what then after all these things? "Vanity of vanities, all is vanity." Let us mourn therefore, beloved, let us mourn in order that we may laugh indeed, that we may rejoice indeed in the time of unmixed joy. For with this joy [here] grief is altogether mingled: and never is it possible to find it pure. But that is simple and undeceiving joy: it has nothing treacherous, nor any admixture.

Ecclesiastes 2:4 — Homilies on 1 Timothy, Homily 15

Hear what Solomon says, who knew the present world by actual experience. "I builded me houses, I planted me vineyards, I made me gardens, and orchards and pools of water. I gathered me also silver and gold. I gat myself men-singers, and women-singers, and flocks, and herds." There was no one who lived in greater luxury, or higher glory. There was no one so wise or so powerful, no one who saw all things so succeeding to his heart's desire. What then? He had no enjoyment from all these things. What after all does he say of it himself? "Vanity of vanities, all is vanity." Vanity not simply but superlatively. Let us believe him, and lay hold on that in which there is no vanity, in which there is truth; and what is based upon a solid rock, where there is no old age, nor decline, but all things bloom and flourish, without decay, or waxing old, or approaching dissolution. Let us, I beseech you, love God with genuine affection, not from fear of hell, but from desire of the kingdom. For what is comparable to seeing Christ? Surely nothing! What to the enjoyment of those good things? Surely nothing! Well may there be nothing; for "eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him."

Ecclesiastes 2:4 — Homilies on Ephesians, Homily 12

But what is vain? Let us hear the Preacher himself, what he saith; "I planted me vineyards, I gat me men singers and women singers, I made me pools of water, I had great possession of herds and flocks, I gathered me also silver and gold, and I saw that these are vanity." And again, "Vanity of vanities, all things are vanity." Hear also what the Prophet saith, "He heapeth up riches, and knoweth not who shall gather them." Such is "vanity of vanities," your splendid buildings, your vast and overflowing riches, the herds of slaves that bustle along the public square, your pomp and vainglory, your high thoughts, and your ostentation. For all these are vain; they came not from the hand of God, but are of our own creating. But why then are they vain? Because they have no useful end. Riches are vain when they are spent upon luxury; but they cease to be vain when they are "dispersed and given to the needy."

Ecclesiastes 2:13 — Homilies on the Gospel of Matthew, Homily 83

And what is the use of understanding, thou wilt say, to the poor man? As might be expected thou art ignorant; for neither doth the blind man know what is the advantage of light. Listen to Solomon, saying, "As far as light excelleth darkness, so doth wisdom excel folly." But how shall we instruct him that is in darkness? For the love of money is darkness, permitting nothing that is to appear as it is, but otherwise. For much as one in darkness, though he should see a golden vessel, though a precious stone, though purple garments, supposes them to be nothing, for he sees not their beauty; so also he that is in covetousness, knows not as he ought the beauty of those things that are worthy of our care. Disperse then I pray thee the mist that arises from this passion, and then wilt thou see the nature of things. But nowhere do these things so plainly appear as in poverty, nowhere are those things so disproved which seem to be, and are not, as in self-denial.

Ecclesiastes 5:12-13 — Homilies Concerning the Statues, Homily 2

The same thing happens as every one may perceive with regard to sleep. For not a soft couch, nor a bedstead overlaid with silver, nor the quietness that exists throughout the house, nor anything else of this kind, are so generally wont to make sleep sweet and pleasant, as labour and fatigue, and the need of sleep, and drowsiness when one lies down. And to this particular the experience of facts, nay, before actual experience, the assertion of the Scriptures bears witness. For Solomon, who had passed his life in luxury, when he wished to make this matter evident, said, "The sleep of a labouring man is sweet, whether he eat little or much?" Why does he add, "whether he eat little or much?" Both these things usually bring sleeplessness, viz. indigence, and excess of food; the one drying up the body, stiffening the eyelids and not suffering them to be closed; the other straitening and oppressing the breath, and inducing many pains. But at the same time so powerful a persuasive is labour, that though both these things should befall him, the servant is able to sleep. For since throughout the whole day, they are running about everywhere, ministering to their masters, being knocked about and hard pressed, and having but little time to take breath, they receive a sufficient recompense for their toils and labours in the pleasure of sleeping. And thus it hath happened through the goodness of God toward man, that these pleasures are not to be purchased with gold and silver, but with labour, with hard toil, with necessity, and every kind of discipline. Not so the rich. On the contrary, whilst lying on their beds, they are frequently without sleep through the whole night; and though they devise many schemes, they do not obtain such pleasure. But the poor man when released from his daily labours, having his limbs completely tired, falls almost before he can lie down into a slumber that is sound, and sweet, and genuine, enjoying this reward, which is not a small one, of his fair day's toils. Since therefore the poor man sleeps, and drinks, and eats with more pleasure than the rich man, what further value is left to riches, now deprived of the one advantage they seemed to have over poverty?

Ecclesiastes 7:2 — Homilies on the Acts of the Apostles, Homily 16

"It is better," we read, "to go into the house of mourning, than into the house of laughter." But, likely enough, you do not like the saying, and want to evade it. Let us however see, what sort of man Adam was in Paradise, and what he was afterwards: what sort of man Cain was before, and what he was afterwards. The soul does not stand fast in its proper place, but, like as by a running tide, is raised and buoyed up by pleasure, having no steadfastness; facile in making professions, prompt at promising; the thoughts all in restless commotion: laughter ill-timed, causeless hilarity, idle clatter of unmeaning talk. And why speak of others? Let us take in hand some one of the saints, and let us see what he was while in pleasure, what again, when in distress. Shall we look at David himself? When he was in pleasure and rejoicing, from his many trophies, from his victory, from his crowns, from his luxurious living, from his confidence, see what sort of things he said and did: "But I said in my prosperity," says he, "I shall never be moved." But when he has come to be in affliction, hear what he says: "And if He say to me, I have no mind for thee; lo! here am I, let Him do that which is pleasing in His sight." What can be more truly philosophic than these words? "Whatsoever may be pleasing to God," saith he, "so let it be." And again he said to Saul: "If the Lord stirreth thee up against me, may thy sacrifice be acceptable." And then too, being in affliction, he spared even his enemies: but afterwards, not friends even, nor those who had done him no injury.

Ecclesiastes 7:3 — Homilies Concerning the Statues, Homily 15

"It is better to go to the house of mourning than to the house of laughter." What sayest thou, I ask? Is it better to go where there is weeping, lamentation, and groans, and anguish, and so much sadness, than where there is the dance, the cymbals, and laughter, and luxury, and full eating and drinking? Yes, verily, he replies. And tell me why is it so, and for what reason? Because, at the former place, insolence is bred, at the latter, sobriety. And when a person goes to the banquet of one more opulent, he will no longer behold his own house with the same pleasure, but he comes back to his wife in a discontented mood; and in discontent he partakes of his own table; and is peevish towards his own servants, and his own children, and every body in his house; perceiving his own poverty the more forcibly by the wealth of others. And this is not the only evil; but that he also often envies him who hath invited him to the feast, and returns home having received no benefit at all. But with regard to the house of mourning, nothing of this sort can be said. On the contrary, much spiritual wisdom is to be gained there, as well as sobriety. For when once a person hath passed the threshold of a house which contains a corpse, and hath seen the departed one lying speechless, and the wife tearing her hair, mangling her cheeks, and wounding her arms, he is subdued; his countenance becomes sad; and every one of those who sit down together can say to his neighbour but this, "We are nothing, and our wickedness is inexpressible!" What can be more full of wisdom than these words, when we both acknowledge the insignificance of our nature, and accuse our own wickedness, and account present things as nothing? Giving utterance, though in different words, to that very sentiment of Solomon—that sentiment which is so marvellous and pregnant with Divine wisdom—"Vanity of vanities, all is vanity." He who enters the house of mourning, weeps forthwith for the departed, even though he be an enemy. Seest thou how much better that house is than the other? for there, though he be a friend, he envies; but here, though he be an enemy, he weeps.

Ecclesiastes 9:16 — ON THE EPISTLE TO THE HEBREWS 18:4

If riches and poverty are from the Lord, how can either poverty or riches be an evil? Why then were these things said? They were said under the Old Covenant, where there was much account made of wealth, where there was great contempt of poverty, where the one was a curse and the other a blessing. But now it is no longer so.

Ecclesiastes 12:8 — HOMILIES ON EPHESIANS 12

Such is "vanity of vanities," your splendid buildings, your vast and overflowing riches, the herds of slaves that bustle along the public square, your pomp and vainglory, your high thoughts, and your ostentation. For all these are vain; they came not from the hand of God, but are of our own creating. But why then are they vain? Because they have no useful end. Riches are vain when they are spent upon luxury; but they cease to be vain when they are "dispersed and given to the needy." But when thou hast spent them upon luxury, let us look at the end of them, what it is;—grossness of body, flatulence, pantings, fullness of belly, heaviness of head, softness of flesh, feverishness, enervation; for as a man who shall draw into a leaking vessel labors in vain, so also does the one who lives in luxury and self-indulgence draw into a leaking vessel.

Ecclesiastes 12:8 — HOMILIES ON 1 TIMOTHY 15

Hear what Solomon says, who knew the present world by actual experience. "I builded me houses, I planted me vineyards, I made me gardens, and orchards and pools of water. I gathered me also silver and gold. I gat myself men-singers, and women-singers, and flocks, and herds." There was no one who lived in greater luxury, or higher glory. There was no one so wise or so powerful, no one who saw all things so succeeding to his heart's desire. What then? He had no enjoyment from all these things. What after all does he say of it himself? "Vanity of vanities, all is vanity." Vanity not simply but superlatively. Let us believe him, and lay hold on that in which there is no vanity, in which there is truth; and what is based upon a solid rock, where there is no old age, nor decline, but all things bloom and flourish, without decay, or waxing old, or approaching dissolution. Let us, I beseech you, love God with genuine affection, not from fear of hell, but from desire of the kingdom. For what is comparable to seeing Christ? Surely nothing! What to the enjoyment of those good things? Surely nothing! Well may there be nothing; for "eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him."

Ecclesiastes 12:13 — AGAINST THE ANOMOEANS, HOMILY 1:9

If fear of God comes from knowledge but knowledge is going to pass away, as Paul says, then we shall be completely destroyed when there is no knowledge. All that we are will be gone, and we shall be in a state no better but much worse than irrational beings. For in knowledge we have the advantage over them, whereas in all other things pertaining to the body they surpass us by far.

Ephesians 1:1-2 — Homily 1 on Ephesians

Observe, he applies the word "through" to the Father. But what then? Shall we say that He is inferior? Surely not. Observe that he calls saints, men with wives, and children, and domestics. For that these are they whom he calls by this name is plain from the end of the Epistle, as, when he says, "Wives, be in subjection unto your own husbands." And again, "Children, obey your parents:" and, "Servants, be obedient to your masters." Think how great is the indolence that possesses us now, how rare is any thing like virtue now and how great the abundance of virtuous men must have been then, when even secular men could be called "saints and faithful." "Grace" is his word; and he calls God, "Father," since this name is a sure token of that gift of grace. And how so? Hear what he saith elsewhere; "Because ye are sons, God sent forth the Spirit of His Son into our hearts, crying, Abba, Father." Because for us men Christ was born, and appeared in the flesh.

Ephesians 1:3 — Homily 1 on Ephesians

Observe; The God of Him that was Incarnate. And though thou wilt not, The Father of God the Word. He is here alluding to the blessings of the Jews; for that was blessing also, but it was not spiritual blessing. For how did it run? "The Lord bless thee, He will bless the fruit of thy body;" and "He will bless thy going out and thy coming in." But here it is not thus, but how? "With every spiritual blessing." And what lackest thou yet? Thou art made immortal, thou art made free, thou art made a son, thou art made righteous, thou art made a brother, thou art made a fellow-heir, thou reignest with Christ, thou art glorified with Christ; all things are freely given thee. "How," saith he, "shall He not also with Him freely give us all things?" Thy First-fruits is adored by Angels, by the Cherubim, by the Seraphim! What lackest thou yet? "With every spiritual blessing." There is nothing carnal here. Accordingly He excluded all those former blessings, when He said, "In the world ye have tribulation," to lead us on to these. For as they who possessed carnal things were unable to hear of spiritual things, so they who aim at spiritual things cannot attain to them unless they first stand aloof from carnal things. What again is "spiritual blessing in the heavenly places?" It is not upon earth, he means, as was the case with the Jews. "Ye shall eat the good of the land." "Unto a land flowing with milk and honey." "The Lord shall bless thy land." Here we have nothing of this sort, but what have we? "If a man love Me, he will keep My word, and I and My Father will come unto him, and make our abode with him." "Every one therefore which heareth these words of Mine, and doeth them, shall be likened unto a wise man which built his house upon the rock, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock." And what is that rock but those heavenly things which are above the reach of every change? "Every one therefore who," saith Christ, "shall confess Me before men, him will I also confess before My Father which is in Heaven: But whosoever shall deny Me, him will I also deny." Again, "Blessed are the pure in heart, for they shall see God." And again, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven." And again, "Blessed are ye which are persecuted for righteousness sake, for great is your reward in Heaven." Observe, how every where He speaketh of Heaven, no where of earth, or of the things on the earth. And again, "Our citizenship is in Heaven, from whence also we wait for a Saviour the Lord Jesus Christ." And again, "Not setting your mind on the things that are on the earth, but on the things which are above." That is to say, this blessing was not by the hand of Moses, but by Christ Jesus: so that we surpass them not only in the quality of the blessings, but in the Mediator also. As moreover he saith in the Epistle to the Hebrews; "And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a Son over His house, whose house are we."

Ephesians 1:4 — Homily 1 on Ephesians

His meaning is somewhat of this sort. Through whom He hath blessed us, through Him He hath also chosen us. And He, then, it is that shall bestow upon us all those rewards hereafter. He is the very Judge that shall say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." And again, "I will that where I am they will also be with Me." And this is a point which he is anxious to prove in almost all his Epistles, that ours is no novel system, but that it had thus been figured from the very first, that it is not the result of any change of purpose, but had been in fact a divine dispensation and fore-ordained. And this is a mark of great solicitude for us. What is meant by, "He chose us in Him?" By means of the faith which is in Him, Christ, he means, happily ordered this for us before we were born; nay more, before the foundation of the world. And beautiful is that word "foundation," as though he were pointing to the world as cast down from some vast height. Yea, vast indeed and ineffable is the height of God, so far removed not in place but in incommunicableness of nature; so wide the distance between creation and Creator! A word which heretics may be ashamed to hear. But wherefore hath He chosen us? "That we should be holy and without a blemish before Him." That you may not then, when you hear that "He hath chosen us," imagine that faith alone is sufficient, he proceeds to add life and conduct. To this end, saith he, hath He chosen us, and on this condition, "that we should be holy and without blemish." And so formerly he chose the Jews. On what terms? "This nation, saith he, hath He chosen from the rest of the nations." Now if men in their choices choose what is best, much more doth God. And indeed the fact of their being chosen is at once a token of the loving kindness of God, and of their moral goodness. For by all means would he have chosen those who were approved. He hath Himself rendered us holy, but then we must continue holy. A holy man is he who is a partaker of faith; a blameless man is he who leads an irreproachable life. It is not however simply holiness and irreproachableness that He requires, but that we should appear such "before Him." For there are holy and blameless characters, who yet are esteemed as such only by men those who are like whited sepulchres, and like such as wear sheep's clothing. It is not such, however, He requires, but such as the Prophet speaks of; "And according to the cleanness of my hands." What cleanness? That which is so "in His eyesight." He requires that holiness on which the eye of God may look.

Ephesians 1:4-5 — Homily 1 on Ephesians

Having thus spoken of the good works of these, he again recurs to His grace. "In love," saith he, "having predestinated us." Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation. But it is the result neither of His love alone, nor yet of our virtue, but of both. "He chose us," saith the Apostle; and He that chooseth, knoweth what it is that He chooseth. "In love," he adds, "having foreordained us;" for virtue would never have saved any one, had there not been love. For tell me, what would Paul have profited, how would he have exhibited what he has exhibited, if God had not both called him from the beginning, and, in that He loved him, drawn him to Himself? But besides, His vouchsafing us so great privileges, was the effect of His love, not of our virtue. Because our being rendered virtuous, and believing, and coming nigh unto Him, even this again was the work of Him that called us Himself, and yet, notwithstanding, it is ours also. But that on our coming nigh unto Him, He should vouchsafe us so high privileges, as to bring us at once from a state of enmity, to the adoption of children, this is indeed the work of a really transcendent love. Do you observe how that nothing is done without Christ? Nothing without the Father? The one hath predestinated, the other hath brought us near. And these words he adds by way of heightening the things which have been done, in the same way as he says also elsewhere, "And not only so, but we also rejoice in God, through our Lord Jesus Christ." For great indeed are the blessings bestowed, yet are they made far greater in being bestowed through Christ; because He sent not any servant, though it was to servants He sent, but the Only-begotten Son Himself.

Ephesians 1:5 — Homily 1 on Ephesians

That is to say, because He earnestly willed it. This is, as one might say, His earnest desire. For the word "good pleasure" every where means the precedent will, for there is also another will. As for example, the first will is that sinners should not perish; the second will is, that, if men become wicked, they shall perish. For surely it is not by necessity that He punishes them, but because He wills it. You may see something of the sort even in the words of Paul, where he says, "I would that all men were even as I myself." And again, "I desire that the younger widows marry, bear children." By "good pleasure" then he means the first will, the earnest will, the will accompanied with earnest desire, as in case of us, for I shall not refuse to employ even a somewhat familiar expression, in order to speak with clearness to the simpler sort; for thus we ourselves, to express the intentness of the will, speak of acting according to our resolve. What he means to say then is this, God earnestly aims at, earnestly desires, our salvation. Wherefore then is it that He so loveth us, whence hath He such affection? It is of His goodness alone. For grace itself is the fruit of goodness. And for this cause, he saith, hath He predestinated us to the adoption of children; this being His will, and the object of His earnest wish, that the glory of His grace may be displayed.

Ephesians 1:6 — Homily 1 on Ephesians

That the glory of His grace may be displayed, he saith, which He freely bestowed on us in the Beloved. Now then if for this He hath shown grace to us, to the praise of the glory of His grace, and that He may display His grace, let us abide therein. "To the praise of His glory." What is this? that who should praise Him? that who should glorify Him? that we, that Angels, that Archangels, yea, or the whole creation? And what were that? Nothing. The Divine nature knoweth no want. And wherefore then would He have us praise and glorify Him? It is that our love towards Him may be kindled more fervently within us. He desireth nothing we can render; not our service, not our praise, nor any thing else, nothing but our salvation; this is His object in every thing He does. And he who praises and marvels at the grace displayed towards himself will thus be more devoted and more earnest. "Which He freely bestowed on us," he saith. He does not say, "Which He hath graciously given us," but, "wherein He hath shown grace to us." That is to say, He hath not only released us from our sins, but hath also made us meet objects of His love. It is as though one were to take a leper, wasted by distemper, and disease, by age, and poverty, and famine, and were to turn him all at once into a graceful youth, surpassing all mankind in beauty, shedding a bright lustre from his cheeks, and eclipsing the sun-beams with the glances of his eyes; and then were to set him in the very flower of his age, and after that array him in purple and a diadem and all the attire of royalty. It is thus that God hath arrayed and adorned this soul of ours, and clothed it with beauty, and rendered it an object of His delight and love. Such a soul Angels desire to look into, yea, Archangels, and all the holy ones. Such grace hath He shed over us, so dear hath He rendered us to Himself. "The King," saith the Psalmist, "shall greatly desire thy beauty." Think what injurious words we uttered heretofore, and look, what gracious words we utter now. Wealth has no longer charms for us, nor the things that are here below, but only heavenly things, the things that are in the heavens. When a child has outward beauty, and has besides a pervading grace in all its sayings, do we not call it a beautiful child? Such as this are the faithful. Look, what words the initiated utter! What can be more beautiful than that mouth that breathes those wondrous words, and with a pure heart and pure lips, and beaming with cheerful confidence, partaketh of such a mystical table? What more beautiful than the words, with which we renounce the service of the Devil, and enlist in the service of Christ? than both that confession which is before the Baptismal laver, and that which is after it? Let us reflect as many of us as have defiled our Baptism, and weep that we may be able again to repair it. "In the Beloved," he saith, "in whom we have our redemption through His Blood." And how is this? Not only is there this marvel, that He hath given His Son, but yet further that He hath given Him in such a way, as that the Beloved One Himself should be slain! Yea, and more transcendent still! He hath given the Beloved for them that were hated. See, how high a price he sets upon us. If, when we hated Him and were enemies, He gave the Beloved, what will He not do now, when we are reconciled by Him through grace?

Ephesians 1:7 — Homily 1 on Ephesians

Again he descends from high to low: first speaking of adoption, and sanctification, and blamelessness, and then of the Passion, and in this not lowering his discourse and bringing it down from greater things to lesser, no rather, he was heightening it, and raising it from the lesser to the greater. For nothing is so great as that the blood of this Son should be shed for us. Greater this than both the adoption, and all the other gifts of grace, that He spared not even the Son. For great indeed is the forgiveness of sins, yet this is the far greater thing, that it should be done by the Lord's blood. For that this is far greater than all...

Ephesians 1:7-8 — Homily 1 on Ephesians

The abovementioned gifts are riches, yet is this far more so. "Which," saith he, "He made to abound toward us." They are both "riches" and "they have abounded," that is to say, were poured forth in ineffable measure. It is not possible to represent in words what blessings we have in fact experienced. For riches indeed they are, abounding riches, and He hath given in abundance riches not of man but of God, so that on all hands it is impossible that they should be expressed. And to show us how He gave it to such abundance...

Ephesians 1:8-9 — Homily 1 on Ephesians

That is to say, Making us wise and prudent, in that which is true wisdom, and that which is true prudence. Strange! what friendship! For He telleth us His secrets; the mysteries, saith he, of His will, as if one should say, He hath made known to us the things that are in His heart. For here is indeed the mystery which is full of all wisdom and prudence. For what will you mention equal to this wisdom! Those that were worth nothing, it hath discovered a way of raising them to wealth and abundance. What can equal this wise contrivance? He that was an enemy, he that was hated, he is in a moment lifted up on high. And not this only,-but, yet more, that it should be done at this particular time, this again was the work of wisdom; and that it should be done by means of the Cross. It were matter of long discourse here to point out, how all this was the work of wisdom, and how He had made us wise. And therefore he repeats again the words, "According to His good pleasure which He purposed in Him." That is to say, this He desired, this He travailed for, as one might say, that He might be able to reveal to us the mystery. What mystery? That He would have man seated up on high. And this hath come to pass.

Ephesians 1:10 — Homily 1 on Ephesians

Heavenly things, he means to say, had been severed from earthly. They had no longer one Head. So far indeed as the system of the creation went, there was over all One God, but so far as management of one household went, this, amid the wide spread of Gentile error, was not the case, but they had been severed from His obedience. "Unto a dispensation," saith he, "of the fulness of the times." The fulness of the times, he calls it. Observe with what nicety he speaks. And whereas he points out the origination, the purpose, the will, the first intention, as proceeding from the Father, and the fulfillment and execution as effected by the agency of the Son, yet no where does he apply to him the term minister. "He chose us," saith he, "in Him, having foreordained us unto adoption as sons through Jesus Christ to Himself;" and, "to the praise of the glory of His grace, in whom we have redemption through His blood,-which He purposed in Him, unto a dispensation of the fulness of the times, to sum up all things in Christ;" and no where hath he called Him minister. If however the word "in" and the word "by" implies a mere minister, look what the matter comes to. Just in the very beginning of the Epistle, he used the expression "through the will of the Father." The Father, he means, willed, the Son wrought. But neither does it follow, that because the Father willed, the Son is excluded from the willing; nor because the Son wrought, that the Father is deprived of the working. But to the Father and the Son, all things are common. "For all Mine are Thine," saith He, "and Thine are Mine." The fullness of the times, however, was His coming. After, then, He had done everything, by the ministry both of Angels, and of Prophets, and of the Law, and nothing came of it, and it was well nigh come to this, that man had been made in vain, brought into the world in vain, nay, rather to his ruin; when all were absolutely perishing, more fearfully than in the deluge, He devised this dispensation, that is by grace; that it might not be in vain, might not be to no purpose that man was created. This he calls "the fulness of the times," and "wisdom." And why so? Because at that time when they were on the very point of perishing, then they were rescued. That "He might sum up" he saith. What is the meaning of this word, "sum up?" It is "to knit together." Let us, however, endeavor to get near the exact import. With ourselves then, in common conversation, the word means the summing into a brief compass things spoken at length, the concise account of matters described in detail. And it has this meaning. For Christ hath gathered up in Himself the dispensations carried on through a lengthened period, that is to say, He hath cut them short. For "by finishing His word and cutting it short in righteousness." He both comprehended former dispensations, and added others beside. This is the meaning of "summing up." It has also another signification; and of what nature is this? He hath set over all one and the same Head, i.e., Christ according to the flesh, alike over Angels and men. That is to say, He hath given to Angels and men one and the same government; to the one the Incarnate, to the other God the Word. Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He hath brought all under one and the same Head. For thus will an union be effected, thus will a close bond be effected, if one and all can be brought under one and the same Head, and thus have some constraining bond of union from above. Honored then as we are with so great a blessing, so high a privilege, so great loving-kindness, let us not shame our Benefactor, let us not render in vain so great grace. Let us exemplify the life of Angels, the virtue of Angels, the conversation of Angels, yea, I entreat and conjure you, that all these things turn not to our judgment, nor…

Ephesians 1:11 — Homily on Ephesians 2

Paul earnestly endeavors on all occasions to display the unspeakable loving-kindness of God towards us, to the utmost of his power. For that it is impossible to do so adequately, hear his own words. "O! the depth of the riches both of the wisdom and knowledge of God; how unsearchable are His judgments, and His ways past tracing out." (Rom. xi: 33.) Still, notwithstanding, so far as it is possible, he does display it. What then is this which he is saying; "In whom also we were made a heritage, being predestinated?" Above he used the word, "He chose us;" here he saith, "we were made a heritage." But inasmuch as a lot is a matter of chance, not of deliberate choice, nor of virtue, (for it is closely allied to ignorance and accident, and oftentimes passing over the virtuous, brings forward the worthless into notice,) observe how he corrects this very point: "having been foreordained," saith he, "according to the purpose of Him who worketh all things." That is to say, not merely have we been made a heritage, as, again, we have not merely been chosen, (for it is God who chooses,) and so neither have we merely been allotted, (for it is God who allots,) but it is "according to a purpose." This is what he says also in the Epistle to the Romans, (Rom. viii: 28-30.) "To them that are called according to His purpose;" and "whom He called, them He also justified, and whom He justified, them he also glorified." Having first used the expression, "to them that are called according to a purpose," and at the same time wishing to declare their privilege compared with the rest of mankind, he speaks also of inheritance by lot, yet so as not to divest them of free will. That point then, which more properly belongs to happy fortune, is the very point he insists upon. For this inheritance by lot depends not on virtue, but, as one might say, on fortuitous circumstances. It is as though he had said, lots were cast, and He hath chosen us; but the whole is of deliberate choice. Men predestinated, that is to say, having chosen them to Himself, He hath separated. He saw us, as it were, chosen by lot before we were born. For marvellous is the foreknowledge of God, and acquainted with all things before their beginning. But mark now how on all occasions he takes pains to point out, that it is not the result of any change of purpose, but that these matters had been thus modeled from the very first, so that we are in no wise inferior to the Jews in this respect; and how, in consequence, he does every thing with this view. How then is it that Christ Himself saith, "I was not sent, but unto the lost sheep of the house of Israel?" (Mat. xv: 24.) And said again to his disciples, "Go not into any way of the Gentiles, and enter not into any city of the Samaritans." (Mat. x: 5.) And Paul again himself says, "It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles." (Acts xiii: 46.) These expressions, I say, are used with this design, that no one may suppose that this work came to pass incidentally only. "According to the purpose," he says, "of Him who worketh all things after the counsel of His will." That is to say, He had no after workings; having modeled all things from the very first, thus he leads forward all things "according to the counsel of His will." So that it was not merely because the Jews did not listen that He called the Gentiles, nor was it of mere necessity, nor was it on any inducement arising from them.

Ephesians 1:12-13 — Homily on Ephesians 2

"To the end that we should be unto the praise of His glory, we who had before hoped in Christ. In whom ye also having heard the word of the truth, the Gospel of your salvation." That is to say, through whom. Observe how he on all occasions speaks of Christ, as the Author of all things, and in no case gives Him the title of a subordinate agent, or a minister. And so again, elsewhere, in his Epistle to the Hebrews, he says, "that God, having of old time spoken unto the Fathers in the prophets, hath at the end of these days spoken unto us in His Son," (Heb. I: I.) that is "through" His Son. "The word of truth," he says, no longer that of the type, nor of the image. "The Gospel of your salvation." And well does he call it the Gospel of salvation, intimating in the one word a contrast to the law, in the other, a contrast with punishment to come. For what is the message, but the Gospel of salvation, which forbears to destroy those that are worthy of destruction.

Ephesians 1:13-14 — Homily on Ephesians 2

"In whom having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance." Here again, the word "sealed," is an indication of especial forecast. He does not speak of our being predestinated only, nor of our being allotted, but further, of our being sealed. For just as though one were to make those who should fall to his lot manifest, so also did God separate them for believing, and sealed them for the allotment of the things to come. You see how, in process of time, He makes them objects of wonder. So long as they were in His foreknowledge, they were manifest to no one, but when they were sealed, they became manifest, though not in the same way as we are; for they will be manifest except a few. The Israelites also were sealed, but that was by circumcision, like the brutes and reasonless creatures. We too are sealed, but it is as sons, "with the Spirit." But what is meant by, "with the Spirit of promise?" Doubtless it means that we have received that Spirit according to promise. For there are two promises, the one by the prophets, the other from the Son. By the Prophets.-Hearken to the words of Joel; "I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions," (Joel ii: 28.) And hearken again to the words of Christ; "But ye shall receive power, when the Holy Ghost is come upon you, and ye shall be my witnesses both in Jerusalem, and in all Judea, and Samaria, and unto the uttermost part of the earth." (Acts. i: 8.) And truly, the Apostle means, He ought, as God, to have been believed; however, he does not ground his affirmation upon this, but examines it like a case where man is concerned, speaking much as he does in the Epistle to the Hebrews; (Heb. vi: 18.) where he says, "That by two immutable things in which it was impossible for God to lie, we may have a strong encouragement." Thus here also he makes the things already bestowed a sure token of the promise of those which are yet to come. For this reason he further calls it an "earnest," (Cf. also 2 Co. i: 22.) for an earnest is a part of the whole. He hath purchased what we are most concerned in, our salvation; and hath given us an earnest in the mean while. Why then did He not give the whole at once? Because neither have we, on our part, done the whole of our work. We have believed. This is a beginning; and He too on His part hath given an earnest. When we show our faith by our works, then He will add the rest. Nay, more, He hath given yet another pledge, His own blood, and hath promised another still. In the same way as in case of war between nation and nation they give hostages: just so hath God also given His Son as a pledge of peace and solemn treaties, and, further, the Holy Spirit also which is from Him. For they, that are indeed partakers of the Spirit, know that He is the earnest of our inheritance. Such an one was Paul, who already had here a foretaste of the blessings there. And this is why he was so eager, and yearned to be released from things below, and groaned within himself. He transferred his whole mind thither, and saw every thing with different eyes. Thou hast no part in the reality, and therefore failest to understand the description. Were we all partakers of the Spirit, as we ought to be partakers, then should we behold Heaven, and the order of things that is there.

Ephesians 1:14 — Homily on Ephesians 2

It is an earnest, however, of what? of "The redemption of God's own possession." For our absolute redemption takes place then. For now we have our life in the world, we are liable to many human accidents, and are living amongst ungodly men. But our absolute redemption will be then, when there shall be no sins, no human sufferings, when we shall not be indiscriminately mixed with all kinds of people. At present, however, there is but an earnest, because at present we are far distant from these blessings. Yet is our citizenship not upon earth; even now we are out of the pale of the things that are here below. Yes, we are sojourners even now. "Unto the praise of His glory." This he adds in immediate connection. And why? Because it would serve to give those who heard it full assurance. Were it for our sake only, he means to say, that God did this, there might be some room for misgiving. But if it be for His own sake, and in order to display His goodness, he assigns, as a sort of witness, a reason why these things never possibly could be otherwise. We find the same language everywhere applied to the case of the Israelites. "Do Thou this for us for Thy Name's sake;" (Ps. cix: 21.) and again, God Himself said, "I do it for Mine own sake;" (Isa. xlviii: II.) and so Moses, "Do it, if for nothing else, yet for the glory of Thy Name." This gives those who hear it full assurance; it relieves them to be told, that whatever He promises, for His own goodness' sake He will most surely perform.

Ephesians 1:15-16 — Homily on Ephesians 3

Never was anything equal to the yearnings of the Apostle, never anything like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole cities and peoples, and writes the same to all, "I thank my God for you, making mention of you in my prayers." Think how many he had in his mind, whom it were a labor so much as to remember; how many he made mention of in his prayers, giving thanks to God for them all as though he himself had received the greatest blessing. "Wherefore," he says, i.e., because of what is to come, because of the good things that are laid up in store for them who rightly believe and live. And it is meet then to give thanks to God both for all the things which mankind have received at His hands, both heretofore and hereafter; and meet to give Him thanks also for the faith of them that believe. "Having heard," saith he, "of the faith in the Lord Jesus which is among you, and which ye show toward all the saints." He on all occasions knits together and combines faith and love, a glorious pair; nor does he mention the saints of that country only, but all. "I cease not to give thanks for you, making mention of you in my prayers."

Ephesians 1:17 — Homily on Ephesians 3

What is thy prayer, and what thy entreaty? It is "That the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation." Two things he requires them to understand, as it is their duty to understand them; to what blessings they are called, and how they have been released from their former state. He says, however, himself, that these points are three. How then are they three? In order that we may understand touching the things to come; for from the good things laid up for us, we shall know His ineffable and surpassing riches, and from understanding who we were, and how we believed, we shall know His power and sovereignty, in turning again to Himself those who had been so long time estranged from Him, "For the weakness of God is stronger than men." Inasmuch as it is by the self-same power by which He raised Christ from the dead, that He hath also drawn us to Himself. Nor is that power limited to the resurrection, but far exceeds it. Vast indeed are the mysteries and secrets of which He hath made us partakers. And these it is not possible for us to understand otherwise than by being partakers of the Holy Ghost, and by receiving abundant grace. And it is for this reason that Paul prays. "The Father of glory," that is, He that hath given us vast blessings, for he constantly addresses Him according to the subject he is upon, as, for instance, when he says, "The Father of mercies and God of all comfort." And, again, the Prophet says, "The Lord is my strength and my might." "The Father of glory." He has no name by which he may represent these things, and on all occasions calls them "glory," which is in fact, with us, the name and appellation of every kind of magnificence. Mark, he says, the Father of glory; but of Christ the God. What then? Is the Son inferior to the glory? No, there is no one, not even a maniac, would say so. "May give unto you," That is, may raise and wing your understanding, for it is not possible otherwise to understand these things. "For the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him." So then, there is need of spiritual "wisdom," that we may perceive things spiritual, that we may see things hidden. That Spirit "revealeth" all things. He is going to set forth the mysteries of God. Now the knowledge of the mysteries of God, the Spirit alone comprehends, who also searcheth the deep things of Him. It is not said, "that Angel, or Archangel, or any other created power, may give," that is, confer upon you a spiritual gift. And if this be of revelation, then is the discovery of arguments consequently vain. For he that hath learned God, and knoweth God, shall no longer dispute concerning any thing. He will not say, This is impossible, and That is possible, and How did the other thing come to pass? If we learn God, as we ought to know Him; if we learn God from Him from whom we ought to learn Him, that is from the Spirit Himself; then shall we no longer dispute concerning any thing. ...

Ephesians 1:18 — Homily on Ephesians 3

"Having the eyes of your heart enlightened in the knowledge of Him." He that hath learned what God is, will have no misgiving about His promises, and disbelief about what hath been already brought to pass. He prays, then, that there may be given them "a spirit of wisdom and revelation." Yet still he also establishes it, as far as he can himself, by arguments, and from "already" existing facts. For, whereas he was about to mention some things which had already come to pass, and others which had not as yet happened; he makes those which have been brought to pass, a pledge of those which have not: in some such way, I mean, as this, "That ye may know," saith he, "what is the hope of His calling." It is as yet, he means, hidden, but not so to the faithful. "And," again, "what is the riches of the glory of His inheritance in the saints." This too is as yet hidden. "The riches of the glory," That is, the unutterable glory; for what language shall be adequate to express that glory of which the saints shall then be partakers? None. But verily there is need of grace in order that the understanding may perceive it, and admit even so much as at least one little ray. Some things indeed they knew even before; now he was desirous that they should learn more, and know it more clearly.

Ephesians 1:19 — Homily on Ephesians 3

But what is clear? that through His power we have believed that He hath raised Christ. For to persuade souls, is a thing far more miraculous than to raise a dead body. I will endeavor to make this clear. Hearken then. Christ said to the dead, "Lazarus, come forth," and straightway he obeyed. Peter said, "Tabitha, arise," and she did not refuse. He Himself shall speak the word at the last day, and all shall rise, and that so quickly, that "they which are yet alive, shall in no wise precede them that are fallen asleep," and all shall come to pass, all run together "in a moment, in the twinkling of an eye." But in the matter of believing, it is not thus, but how is it? Hearken then to Him again, how He saith, "How often would I have gathered thy children together, and ye would not." You perceive that this last is the more difficult. Accordingly, it is upon this that he builds up the whole argument; because by human calculations it is far more difficult to influence the choice, than to work upon nature. And the reason is this, it is because He would thus have us become good of our own will. Thus with good reason does he say, "The exceeding greatness of His power to us-ward who believe." Yes, when Prophets had availed nothing, nor Angels, nor Archangels, when the whole creation, both visible and invisible, had failed, (the visible lying before us, and without any power to guide us, and much also which is invisible,) then He ordered His own coming, to show us that it was a matter which required Divine power.

Ephesians 1:20 — Homily on Ephesians 3

Seest thou how great things He hath wrought? He hath raised up Christ. Is this a small thing? But look again. He hath set Him at His right hand. And shall any language then be able to represent this? Him that is of the earth, more mute than the fishes, and made the sport of devils, He hath in a moment raised up on high. Truly this is indeed the "exceeding greatness of His power." And behold, whither He hath raised Him. "In the heavenly places;" He hath made Him far above all created nature, far above all rule and authority.

Ephesians 1:21 — Homily on Ephesians 3

"Far above all rule," he saith. Need then indeed is there of the Spirit, of an understanding wise in the knowledge of Him. Need then is there indeed of revelation. Reflect, how vast is the distance between the nature of man and of God. Yet from this vile estate hath He exalted Him to that high dignity. Nor does He mount by degrees, first one step, then another, then a third. Amazing! He does not simply say, "above," but, "far above;" for God is above those powers which are above. And thither then hath He raised Him, Him that is one of us, brought Him from the lowest point to the supremest sovereignty, to that beyond which there is no other honor. Above "all" principality, he says, not, i.e., over one and not over another, but over all, "Rule and authority and power, and dominion, and every name that is named." Whatever there be in Heaven, He has become above all. And this is said of Him that was raised from the dead which is worthy of our admiration; for of God the Word, it cannot possibly be, because what insects are in comparison of man, this the whole creation is in comparison of God. But of Him that was one of us, this is great and surprising indeed. For He raised Him up from the very lowest parts of the earth. If all the nations are as a drop, how small a portion then of that drop is a single man! Yet Him hath, He made higher than all things, "not only in this world, but also in that which is to come." Therefore powers there are whose names are to us unintelligible, and unknown.

Ephesians 1:22 — Homily on Ephesians 3

"And He put all things in subjection under His feet." Not simply so set Him above them as to be honored above them, nor by way of comparison with them, but so that He should sit over them as His slaves. Amazing! Awful indeed are these things; every created power hath been made the slave of man by reason of God the Word dwelling in Him. For it is possible for a man to be above others, without having others in subjection, but only as preferred before them. But here it is not so. No, "He put all things in subjection under His feet." And not simply put them in subjection, but in the most abject subjection, that below which there can be none. Therefore he adds, "under His feet." "And gave Him to be Head over all things to the Church." Amazing again, whither hath He raised the Church? as though he were lifting it up by some engine, he hath raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer a head. "Over all things," he says. What is meant by "over all things?" He hath suffered neither Angel nor Archangel nor any other being to be above Him. But not only in this way hath He honored us, in exalting that which is of ourselves, but also in that He hath prepared the whole race in common to follow Him, to cling to Him, to accompany His train.

Ephesians 1:23 — Homily on Ephesians 3

"Which is His body." In order then that when you hear of the Head you may not conceive the notion of supremacy only, but also of consolidation, and that you may behold Him not as supreme Ruler only, but as Head of a body. "The fulness of Him that filleth all in all" he says. As though this were not sufficient to show the close connection and relationship, what does he add? "The fullness of Christ is the Church." And rightly, for the complement of the head is the body, and the complement of the body is the head. Mark what great arrangement Paul observes, how he spares not a single word, that he may represent the glory of God. "The, complement," he says, i.e., the head is, as it were, filled up by the body, because the body is composed and made up of all its several parts, and he introduces Him as having need of each single one and not only of all in common and together; for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up. It is by all then that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united. Perceivest thou then the "riches of the glory of His inheritance? the exceeding greatness of His power towards them that believe? he hope of your calling?" Moral. Let us reverence our Head, let us reflect of what a Head we are the body,-a Head, to whom all things are put in subjection. According to this representation we ought to be better, yea, than the very angels, and greater than the Archangels, in that we have been honored above them all. God "took not hold of Angels," as he says in writing to the Hebrews, "but He took hold of the seed of Abraham." He took hold of neither principality nor power, nor dominion, nor any other authority, but He took up our nature, and made it to sit on His right hand. And why do I say, hath made it sit? He hath made it His garment, and not only so, but hath put all things in subjection under His feet. How many sorts of death supposest thou? How many souls? ten thousand? yea, and ten thousand times told, but nothing equal to it wilt thou mention. Two things He hath done, the greatest things. He hath both Himself descended to the lowest depth of humiliation, and hath raised up man to the height of exaltation. He saved him by His blood. He spoke of the former first, how that He so greatly humbled Himself. He speaks now of what is stronger than that-a great thing, the crown of all. Surely, even had we been counted worthy of nothing, it were enough. Or, had we been counted worthy even of this honor, it were enough, without the slaying of the Son. But where there are the two, what power of language must it not transcend and surpass? The very resurrection is not great, when I reflect on these things. It is of Him that he says, "The God of our Lord Jesus Christ," not of God the Word. Let us feel awed at the closeness of our relation, let us dread lest any one should be cut off from this body, lest any one should fall from it, lest any one should appear unworthy of it. If any one were to place a diadem about our head, a crown of gold, should we not do every thing that we might seem worthy of the lifeless jewels? But now it is not a diadem that is about our head, but, what is far greater, Christ is made our very Head, and yet we pay no regard to it. Yet Angels reverence that Head, and Archangels, and all those powers above. And shall we, which are His body, be awed neither on the one account nor the other? And what then shall be our hope of salvation? Conceive to yourself the royal throne, conceive the excess of the honor. This, at least if we chose, might more avail to startle us, yea, even than hell itself. For, even though hell were not, that we having been honored with such an honor, should be found base and unworthy of it, what punishment, what vengeance must not this carry with it? Think near whom thy Head is seated, (this single consideration is ampl…

Ephesians 2:1 — Homily on Ephesians 4

There is, we know, a corporal, and there is also a spiritual, dying. Of the first it is no crime to partake, nor is there any peril in it, inasmuch as there is no blame attached to it, for it is a matter of nature, not of deliberate choice. It had its origin in the transgression of the first-created man, and thenceforward in its issue it passed into a nature, and, at all events, will quickly be brought to a termination; whereas this spiritual dying, being a matter of deliberate choice, has criminality, and has no termination.

Ephesians 2:1-2 — Homily on Ephesians 4

You observe the gentleness of Paul, and how on all occasions he encourages the hearer, not bearing too hard upon him. For whereas he had said, Ye have arrived at the very last degree of wickedness, (for such is the meaning of becoming dead,) that he may not excessively distress them, (because men are put to shame when their former misdeeds are brought forward, cancelled though they be, and no longer attended with danger,) he gives them, as it were, an accomplice, that it may not be supposed that the work is all their own, and that accomplice a powerful one. And who then is this? The Devil.

Ephesians 2:2 — Homily on Ephesians 4

Why does he call the Devil "the prince" of the world? Because nearly the whole human race has surrendered itself to him and all are willingly and of deliberate choice his slaves. And to Christ, though He promises unnumbered blessings, not any one so much as gives any heed; whilst to the Devil, though promising nothing of the sort, but sending them on to hell, all yield themselves. His kingdom then is in this world, and he has, with few exceptions, more subjects and more obedient subjects than God, in consequence of our indolence.

Ephesians 2:3 — Homily on Ephesians 4

"In the lusts of our flesh, doing the desires of the flesh, and of the mind, and were by nature children of wrath, even as the rest." That is, having no spiritual affections. Yet, lest he should slander the flesh, or lest it should be supposed that the transgression was not great, observe how he guards the matter, "Doing," he says, "the desires of the flesh and of the mind." That is, the pleasurable passions. We provoked God to anger, he saith, we provoked Him to wrath, we were wrath, and nothing else. For as he who is a child of man is by nature man, so also were we children of wrath even as others; i. e., no one was free, but we all did things worthy of wrath.

Ephesians 2:4 — Homily on Ephesians 4

"But God, being rich in mercy." Not merely merciful, but rich in mercy; as it is said also in another place; "In the multitude of thy mercies." And again, "Have mercy upon me, according to the multitude of thy tender mercies."

Ephesians 2:5 — Homily on Ephesians 4

"Even when we were dead through our trespasses He quickened us together with Christ." Again is Christ introduced, and it is a matter well worthy of our belief, because if the Firstfruits live, so do we also. He hath quickened both Him, and us. Seest thou that all this is said of Christ incarnate? Beholdest thou "the exceeding greatness of His power to us-ward who believe?" Them that were dead, them that were children of wrath, them hath he quickened. Beholdest thou "the hope of his calling?"

Ephesians 2:6 — Homily on Ephesians 4

"He raised us up with Him and made us sit with Him." Beholdest thou the glory of His inheritance? That "He hath raised us up together," is plain. But that He "hath made us sit with Him in the heavenly places in Christ Jesus," how does this hold? It holds as truly, as that He hath raised us together. For as yet no one is actually raised, excepting that inasmuch as the Head hath risen, we also are raised, just as in the history, when Jacob did obeisance, his wife also did obeisance to Joseph. And so in the same way "hath He also made us to sit with Him." For since the Head sitteth, the body sitteth also with it, and therefore he adds "in Christ Jesus." Or again, if it means, not this, it means that by the layer of Baptism He hath "raised us up with Him." How then in that case hath He made "us to sit with Him?" Because, saith he, "if we suffer we shall also reign with Him," if we be dead with Him we shall also live with Him. Truly there is need of the Spirit and of revelation, in order to understand the depth of these mysteries.

Ephesians 2:7 — Homily on Ephesians 4

"That in the ages to come, He might show the exceeding riches of His grace, in kindness towards us, in Christ Jesus." Whereas he had been speaking of the things which concerned Christ, and these might be nothing to us, (for what, it might be said, is it to us, that He rose) therefore he shows that they do moreover extend to us, inasmuch as He is made one with us. Only that our concern in the matter he states separately. "Us," saith he, "who were dead through our trespasses He raised up with Him, and made us sit with Him." Wherefore, as I was saying, be not unbelieving, take the demonstration he adduces both from former things, and from His Headship, and also from His desire to show forth His goodness. For how will He show it, unless this come to pass? And He will show it in the ages to come. What? that the blessings are both great, and more certain than any other. For now the things which are said may to the unbelievers seem to be foolishness; but then all shall know them. Wouldest thou understand too, how He hath made us sit together with Him? Hear what Christ Himself saith to the disciples, "Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." And again, "But to sit on My right hand and on My left hand is not Mine to give, but it is for them for whom it hath been prepared of My Father." So that it hath been prepared. And well saith he, "in kindness towards us in Christ Jesus," for to sit on His right hand is honor above all honor, it is that beyond which there is none other. This then he saith, that even we shall sit there. Truly this is surpassing riches, truly surpassing is the greatness of His power, to make us sit down with Christ, Yea, hadst thou ten thousand souls, wouldest thou not lose them for His sake? Yea, hadst thou to enter the flames, oughtest thou not readily to endure it?

Ephesians 2:8 — Homily on Ephesians 4

"For by grace," saith he "have ye been saved." In order then that the greatness of the benefits bestowed may not raise thee too high, observe how he brings thee down: "by grace ye have been saved," saith he, "Through faith;" Then, that, on the other hand, our free-will be not impaired, he adds also our part in the work, and yet again cancels it, and adds, "And that not of ourselves." Neither is faith, he means, "of ourselves." Because had He not come, had He not called us, how had we been able to believe? for "how," saith he, "shall they believe, unless they hear?" So that the work of faith itself is not our own. "It is the gift," said he, "of God," it is "not of works." Was faith then, you will say, enough to save us? No; but God, saith he, hath required this, lest He should save us, barren and without work at all. His expression is, that faith saveth, but it is because God so willeth, that faith saveth. Since, how, tell me, doth faith save, without works? This itself is the gift of God.

Ephesians 2:9 — Homily on Ephesians 4

"That no man should glory." That he may excite in us proper feeling touching this gift of grace. "What then?" saith a man, "Hath He Himself hindered our being justified by works?" By no means. But no one, he saith, is justified by works, in order that the grace and loving-kindness of God may be shown. He did not reject us as having works, but as abandoned of works He hath saved us by grace; so that no man henceforth may have whereof to boast. And then, lest when thou hearest that the whole work is accomplished not of works but by faith, thou shouldest become idle, observe how he continues.

Ephesians 2:10 — Homily on Ephesians 4

"For we are His workmanship, created in Christ Jesus for good works, which God afore prepared that we should walk in them." Observe the words he uses. He here alludes to the regeneration, which is in reality a second creation. We have been brought from non-existence into being. As to what we were before, that is, the old man, we are dead. What we are now become, before, we were not. Truly then is this work a creation, yea, and more noble than the first; for from that one, we have our being; but from this last, we have, over and above, our well being.

Ephesians 2:11 — Homily on Ephesians 5

"Who are called Uncircumcision." The honor then of the Jews is in names, their prerogative is in the flesh. For uncircumcision is nothing, and circumcision is nothing.

Ephesians 2:11-12 — Homily on Ephesians 5

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

Ephesians 2:12 — Homily on Ephesians 5

Never think, saith he, that because ye happen not to be circumcised, and are now in uncircumcision, that there is any difference in this. No, the real trouble was this, the being "without Christ," the being "aliens from the commonwealth of Israel." Whereas this circumcision is not "the commonwealth." Again, the being strangers from the covenants of promise, the having no hope to come, the being without God in this world, all these were parts of their condition. He was speaking of heavenly things; he speaks also of those which are upon earth; since the Jews had a great opinion of these. Thus also Christ in comforting His disciples, after saying, "Blessed are they that have been persecuted for righteousness' sake, for theirs is the kingdom of heaven," adds the lesser point of consolation, "for so," saith He, "persecuted they the prophets which were before you." For this, compared with the greatness of the other, is far less, yet in regard to the being nigh, and believing, it is great and sufficient, and has much force. This then was the sharing in the commonwealth. His word is not, "separated," but "alienated from the commonwealth." His word is not, "ye took no interest in," but, "ye had not so much as any part in, and were strangers." The expressions are most emphatic, and indicate the separation to be very wide. Because the Israelites themselves were without this commonwealth, not however as aliens, but as indifferent to it, and they fell from the covenants, not however as strangers, but as unworthy. But what were "the covenants of the promise?" "To thee and to thy seed," saith He, "will I give this land," and whatever else He promised. "Having no hope." he adds, "and without God." Though gods indeed they worshipped, but they were no gods: "for an idol is not any thing."

Ephesians 2:13 — Homily on Ephesians 5

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

Ephesians 2:14 — Homily on Ephesians 5

"For He is our peace, Who made both one." What is this, "both one?" He does not mean this, that He hath raised us to that high descent of theirs, but that he hath raised both us and them to a yet higher. Only that the blessing to us is greater, because to these it had been promised, and they were nearer than we; to us it had not been promised, and we were farther off than they. Therefore it is that he says, "And that the Gentiles might glorify God for His mercy." The promise indeed He gave to the Israelites, but they were unworthy; to us He gave no promise, nay, we were even strangers, we had nothing in common with them; yet hath He made us one, not by knitting us to them, but by knitting both them and us together into one. I will give you an illustration. Let us suppose there to be two statues, the one of silver, the other of lead, and then that both shall be melted down, and that the two shall come out gold. Behold, thus hath He made the two one. Or put the case again in another way. Let the two be, one a slave, the other an adopted son: and let both offend Him, the one as a disinherited child, the other as a fugitive, and one who never knew a father. Then let both be made heirs, both trueborn sons. Behold, they are exalted to one and the same dignity, the two are become one, the one coming from a longer, the other from a nearer distance, and the slave becoming more noble than he was before he offended.

Ephesians 2:14-15 — Homily on Ephesians 5

"And brake down," he proceeds, "the middle wall of partition." What the middle wall of partition is, he interprets by saying, "the enmity having abolished in His flesh, even the law of commandments contained in ordinances." Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls "the enmity in the flesh," a middle wall, in that it is a common barrier, cutting us off alike from God. As the Prophet says, "Your iniquities separate between you and Me;" for that enmity which He had both against Jews and Gentiles was, as it were, a middle wall. And this, whilst the law existed, was not only not abolished, but rather was strengthened; "for the law," saith the Apostle, "worketh wrath." Just in the same way then as when he says in that passage, "the law worketh wrath," he does not ascribe the whole of this effect to the law itself, but it is to be understood, that it is because we have transgressed it; so also in this place he calls it a middle wall, because through being disobeyed it wrought enmity. The law was a hedge, but this it was made for the sake of security, and for this reason was called "a hedge," to the intent that it might form an inclosure. For listen again to the Prophet, where he says, "I made a trench about it." And again, "Thou hast broken down her fences, so that all they which pass by the way do pluck her." Here therefore it means security and so again, "I will take away the hedge thereof, and it shall be trodden down." And again, "He gave them the law for a defence." And again, "The Lord executeth righteous acts and made known His ways unto Israel." It became, however, a middle wall, no longer establishing them in security, but cutting them off from God. Such then is the middle wall of partition formed out of the hedge. And to explain what this is, he subjoins, "the enmity in His flesh having abolished, the law of commandments." How so? In that He was slain and dissolved the enmity therein. And not in this way only but also by keeping it. But what then, if we are released from the former transgression, and yet are again compelled to keep it? Then were the case the same over again, whereas He hath destroyed the very law itself. For he says, "Having abolished the law of commandments contained in ordinances." Oh! amazing loving-kindness! He gave us a law that we should keep it, and when we kept it not, and ought to have been punished, He even abrogated the law itself. As if a man, who, having committed a child to a schoolmaster, if he should turn out disobedient, should set him at liberty even from the schoolmaster, and take him away. How great loving-kindness were this!

Ephesians 2:15 — Homily on Ephesians 5

What is meant by "Having abolished by ordinances?" For he makes a wide distinction between "commandments" and "ordinances." He either then means "faith," calling that an "ordinance," (for by faith alone He saved us,) or he means "precept," such as Christ gave, when He said, "But I say unto you, that ye are not to be angry at all." That is to say, "If thou shalt believe that God raised Him from the dead, thou shalt be saved." And again, "The word is nigh thee, in thy mouth, and in thine heart. Say not, Who shall ascend into heaven, or who shall descend into the abyss?" or, who hath "brought Him again from the dead?" Instead of a certain manner of life, He brought in faith. For that He might not save us to no purpose, He both Himself underwent the penalty, and also required of men the faith that is by doctrines. "That he might create in Himself of the twain, one new man." Observe thou, that it is not that the Gentile is become a Jew, but that both the one and the other are entered into another condition. It was not with a view of merely making this last other than he was, but rather, in order to create the two anew. And well does he on all occasions employ the word "create," and does not say "change," in order to point out the power of what was done, and that even though the creation be invisible, yet it is no less a creation than that is, and that we ought not henceforward start away from this, as from natural things. "That He might in Himself of the twain." That is, by Himself. He gave not this charge to another, but Himself, by Himself, melted both the one and the other, and produced a glorious one, and one greater than the first creation; and that one, first, was Himself. For this is the meaning of "in Himself." He Himself first gave the type and example. Laying hold on the one hand of the Jew, and on the other of the Gentile, and Himself being in the midst, He blended them together, made all the estrangement which existed between them to disappear, and fashioned them anew from above by fire and by water; no longer with water and earth, but with water and fire. He became a Jew by circumcision, He became accursed, He became a Gentile without the law, and was over both Gentiles and Jews. "One new man," saith he, "so making peace." Peace for them both towards God, and towards each other. For so long as they continued still Jews and Gentiles, they could not have been reconciled. And had they not been delivered each from his own peculiar condition, they would not have arrived at another and a higher one. For the Jew is then united to the Gentile when he becomes a believer. It is like persons being in a house, with two chambers below, and one large and grand one above: they would not be able to see each other, till they had got above. "Making peace," more especially towards God; for this the context shows.

Ephesians 2:16 — Homily on Ephesians 5

"And might reconcile them both in one body unto God through the Cross." He saith, not merely "might reconcile," but "might reconcile thoroughly" indicating that heretofore human nature had been easily reconciled, as, e.g., in the case of the saints and before the time of the Law. "In one body," saith he, and that His own, "unto God." How is this effected? By Himself, he means, suffering the due penalty. "Through the cross having slain the enmity thereby." Nothing can be more decisive, nothing more expressive than these words. His death, saith the Apostle, hath "slain" the enmity. He hath "wounded" and "killed" it, not by giving charge to another, nor by what He wrought only, but also by what He suffered. He does not say "having dissolved," he does say "having cancelled," but what is stronger than all, "having slain," so that it never should rise again. How then is it that it does rise again? From our exceeding depravity. For as long as we abide in the body of Christ, as long as we are united, it rises not again, but lies dead; or rather that former enmity never rises again at all. But if we breed another, it is no longer because of Him, who hath destroyed and put to death the former one. It is thou, forsooth, that travailest with a fresh one. "For the mind of the flesh," saith he, "is enmity against God;" if we are in nothing carnally-minded, there will be no fresh enmity produced, but that "peace" shall remain.

Ephesians 2:17 — Homily on Ephesians 6

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

Ephesians 2:18 — Homily on Ephesians 6

"Peace," saith he, that "peace" which is towards God. He hath reconciled us. For the Lord Himself also saith, "Peace I leave with you; my peace I give unto you." And again, "Be of good cheer, I have overcome the world." And again, "Whatsoever ye shall ask in my name that will I do." And again, "For the Father loveth you." These are so many evidences of peace. But how towards the Gentiles? "Because through Him we both have our access in one Spirit unto the Father," not ye less, and they more, but all by one and the same grace. The wrath He appeased by His death, and hath made us meet for the Father's love through the Spirit. Mark again, the "in" means "by" or "through." By Himself and the Spirit that is, He hath brought us unto the Father.

Ephesians 2:19 — Homily on Ephesians 6

Perceive ye that it is not with the Jews simply, no, but with those saintly and great men, such as Abraham, and Moses, and Elias? It is for the self-same city with these we are enrolled, for that we declare ourselves. "For they that say such things," saith he, "make it manifest that they are seeking after a country of their own." No longer are we strangers from the saints, nor foreigners. For they who shall not attain to heavenly blessings, are foreigners. "For the Son," saith Christ, "abideth for ever." "And of the household," he continues, "of God." The very thing which they at the first had, by means of so many toils and troubles, hath been for you accomplished by the grace of God. Behold the hope of your calling.

Ephesians 2:20 — Homily on Ephesians 6

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

Ephesians 2:21 — Homily on Ephesians 6

Mark, how he knits it all together, and represents Him at one time, as holding down the whole body from above, and welding it together; at another time, as supporting the building from below, and being, as it were, a root, or base. And whereas he had used the expression, "He created in Himself of the twain one new man;" by this he clearly shows us, that by Himself Christ knits together the two walls: and again, that in Him it was created. And "He is the first-born," saith he, "of all creation," that is, He Himself supports all things. Whether you speak of the roof, or of the walls, or of any other part whatsoever, He it is supports the whole. Thus he elsewhere calls Him a foundation. "For other foundations," saith he, "can no man lay than that which is laid, which is Jesus Christ." "In whom each several building," he saith, "fitly framed together." Here he displays the perfectness of it, and indicates that one cannot otherwise have place in it, unless by living with great exactness.

Ephesians 2:22 — Homily on Ephesians 6

"It groweth," saith he, "into a holy temple in the Lord, in whom ye also," he adds, "are builded together." He is speaking continuously: "Into a holy temple, for a habitation of God in the Spirit." What then is the object of this building? It is that God may dwell in this temple. For each of you severally is a temple, and all of you together are a temple. And He dwelleth in you as in the body of Christ, and as in a Spiritual temple. He does not use the word which means our coming to God, (prosodos) but which implies God's bringing us to Himself, (prosagoge) for we came not out of ourselves, but we were brought nigh by Him. "No one," saith Christ, "cometh unto the Father but by Me." And again, "I am the way, and the truth, and the life." He joins them with the Saints and again returns to his former image, nowhere suffering them to be disunited from Christ. Doubtless then, this is a building that shall go on until His coming. Doubtless it was for this reason that Paul said, "As a wise master builder, I laid a foundation." And again that Christ is the foundation. What then means all this? You observe that the comparisons have all referred to the subject-matters, and that we must not expound them to the very letter. The Apostle speaks from analogy as Christ does, where He calls the Father an husbandman, and Himself a root.

Ephesians 3:1 — Homily on Ephesians 6

He has mentioned Christ's great and affectionate care; he now passes on to his own, insignificant indeed as it is, and a very nothing in comparison with that, and yet this is enough to engage them to himself. For this cause, saith he, am I also bound. For if my Lord was crucified for your sakes, much more am I bound. He not only was bound Himself, but allows His servants to be bound also,-"for you Gentiles." It is full of emphasis; not only do we no longer loathe you, but we are even bound, saith he, for your sakes and of this exceeding grace am I partaker.

Ephesians 3:1 — Homily on Acts 52

For what could be better than those bonds which always in his Epistles he prefers to all things else, saying, "Paul, a prisoner of Jesus Christ:" and again, "On this account I am bound with this chain, but the word of God is not bound;" and, "Even unto bonds, as an evil-doer." The punishment was twofold. For if indeed he had been so bound, as with a view to his good, the thing would have carried with it some consolation: but now he is bound both "as an evil-doer," and as with a view to very ill consequences; yet for none of these things cared he.

Ephesians 3:2 — Homily on Ephesians 6

He alludes to the prediction addressed to Ananias concerning him at Damascus, when the Lord said, "Go thy way, for he is a chosen vessel unto Me, to bear My name before the Gentiles and Kings." By "dispensation of grace," he means the revelation made to him. As much as to say, "I learned it not from man." He vouchsafed to reveal it even to me, though but an individual for your sakes. For Himself said unto me, saith he, "Depart, for I will send thee forth far hence unto the Gentiles." "If so be that ye have heard" for a dispensation it was, a mighty one; to call one, uninfluenced from any other quarter, immediately from above, and to say, "Saul, Saul, why persecutest thou Me?" and to strike him blind with that ineffable light!

Ephesians 3:3 — Homily on Ephesians 6

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

Ephesians 3:4 — Homily on Ephesians 6

Amazing! So then he wrote not the whole, nor so much as he should have written. But here the nature of the subject prevented it. Elsewhere, as in the case of the Hebrews and the Corinthians, the incapacity of the hearers. "Whereby, when ye read, ye can perceive," saith he, "my understanding in the mystery of Christ," i.e., how I knew, how I understood either such things as God hath spoken, or else, that Christ sitteth at the right hand of God; and then too the dignity, in that God "hath not dealt so with any nation." And then to explain what nation this is with whom God hath thus dealt, he adds.

Ephesians 3:5 — Homily on Ephesians 6

What then, tell me, did not the Prophets know it? How then doth Christ say, that Moses and the Prophets wrote "these things concerning Me?" And again, "If ye believed Moses, ye would believe Me." And again, "Ye search the Scriptures, because ye think that in them ye have eternal life, and these are they which bear witness of me." His meaning is this, either that it was not revealed unto all men, for he adds, "which in other generations was not made known unto the sons of men, as it hath now been revealed;" or else, that it was not thus made known by the very facts and realities themselves, "as it hath now been revealed unto His holy Apostles and Prophets in the Spirit." For reflect. Peter, had he not been instructed by the Spirit, never would have gone to the Gentiles. For hear what he says, "Then hath God given unto them the Holy Ghost, as well as unto us." That it was by the Spirit that God chose that they should receive the grace. The Prophets then spoke, yet they knew it not thus perfectly; so far from it, that not even did the Apostles, after they had heard it. So far did it surpass all human calculation, and the common expectation.

Ephesians 3:6 — Homily on Ephesians 6

What is this; "fellow-heirs, and fellow-partakers of the promise, and fellow-members of the body?" This last is the great thing, that they should be one body; this exceeding closeness of relation to Him. For that they were to be called indeed, that they knew, but that it was so great, as yet they knew not. This therefore he calls the mystery. "Of the promise." The Israelites were partakers, and the Gentiles also were fellow-partakers of the promise of God. "In Christ Jesus through the Gospel." That is, by His being sent unto them also, and by their believing; for it is not said they are fellow-heirs simply, but "through the Gospel." However, this indeed, is nothing so great, it is in fact a small thing, and it discloses to us another and greater thing, that not only men knew not this, but that neither Angels nor Archangels, nor any other created power, knew it. For it was a mystery, and was not revealed. "That ye can perceive," he saith, "my understanding." This alludes, perhaps, to what he said to them in the Acts, that he had some knowledge that the Gentiles also were called. This, he says, is his own knowledge, "the knowledge of the mystery," which he had mentioned, viz., "that Christ will in Himself make of the twain one new man." For by revelation he was instructed, both he and Peter, that they must not spurn the Gentiles; and this he states in his defence.

Ephesians 3:7 — Homily on Ephesians 6

He had said, "I am a prisoner;" but now again he says, that all is of God, as he says, "according to the gift of His grace;" for according to the power of the gift is the dignity of this privilege. But the gift would not have been enough, had it not also implanted in him power. For a work indeed it was of power, of mighty power, and such as no human diligence was equal to. For he brought three qualifications to the preaching of the word, a zeal fervent and venturous, a soul ready to undergo any possible hardship, and knowledge and wisdom combined. For his love of enterprise, his blamelessness of life, had availed nothing, had he not also received the power of the Spirit.

Ephesians 3:8-9 — Homily on Ephesians 7

"To preach unto the Gentiles the unsearchable riches of Christ." If His "riches are unsearchable," and that too after his appearing, much more is His essence. If it is still a mystery, much more was it before it was made known; for a mystery he calls it on this account, because neither did the Angels know it, nor was it manifest to any one else.

Ephesians 3:8 — Homily on Ephesians 7

They who go to the physician's have not merely to go there and nothing further; they have to learn how to treat themselves, and to apply remedies. And so with us then who come here, we must not do this and nothing else, we must learn our lesson, the surpassing lowliness of Paul. What? when he was about to speak of the vastness of the grace of God, hear what he saith, "Unto me, who am less than the least of all saints, was this grace given." Lowliness indeed it was even to bewail his former sins, although blotted out, and to make mention of them, and to hold himself within his true measure as where he calls himself "a blasphemer, and a persecutor, and injurious;" yet nothing was equal to this: for "formerly," saith he, such was I; and again he calls himself, "one born out of due time." But that after so many great and good deeds and at that time he should thus humble himself, and call himself "less than the least of all," this is indeed great and surpassing moderation. "To one who am less than the least of all saints;" he saith not, "than the Apostles." So that that expression is less strong than this before us. There his words are, "I am not meet to be called an Apostle." Here he says that he is even "less than the least of all saints;" "to me," saith he, "who am less than the least of all saints was this grace given." Paul himself was sent to the Gentiles, the other Apostles to the Circumsion. So that the more marvellous and astonishing commission was given, saith he, "to me, who am less than the least." And this too was of grace, that he that was least should have the greatest things entrusted to him; that he should be made the herald of these tidings. For he that is made a herald of the greater tidings, is in this way great.

Ephesians 3:9 — Homily on Ephesians 7

"And to make all men see," saith he, "what is the dispensation of the mystery which from all ages hath been hid in God, who created all things." Angels knew only this, that "The Lord's portion was His people." And again it is said, "The Prince of Persia withstood me." So that it is nothing to be wondered at that they were ignorant of this; for if they were ignorant of the circumstances of the return from the Captivity, much more would they be of these things. For this is the gospel. "It is He that shall save," it saith, "His people." Not a word about the Gentiles. But what concerns the Gentiles the Spirit revealeth. That they were called indeed, the Angels knew, but that it was to the same privileges as Israel, yea, even to sit upon the throne of God, this, who would ever have expected? who would ever have believed? "Which hath been hid," saith he, "in God." This "dispensation," however, he more clearly unfolds in the Epistle to the Romans. "In God," he continues, "who created all things by Jesus Christ." And he does well to say "by Jesus Christ;" forasmuch as He who created all things by Him, revealeth also this by Him; for He hath made nothing without Him; for "without Him," it is said, "was not any thing made."

Ephesians 3:10 — Homily on Ephesians 7

True, to man it was not revealed; and art thou enlightening Angels and Archangels and Principalities and Powers? I am, saith he. For it was "hid in God," even "in God who created all things." And dost thou venture to utter this? I do, saith he. But whence hath this been made manifest to the Angels? By the Church. Again he saith, not merely the manifold but the much-manifold wisdom, that is, "the multiplied and varied." What then is this? Did not Angels know it? No, nothing of it; for if Principalities knew it not, much less could Angels ever have known it. What then? Did not even Archangels know it? No, nor even they. But whence were they going to know it? Who was to reveal it? When we were taught it, then were they also by us. For hear what the Angel saith to Joseph; "Thou shalt call His Name Jesus, for it is He that shall save His people from their sins." In speaking of "principalities" and "powers," he speaks both of those above and those beneath.

Ephesians 3:11 — Homily on Ephesians 7

"According to the eternal purpose." It hath been now, he means, brought to pass, but not now decreed, it had been planned beforehand from the very first. "According to the eternal purpose which He purposed in Christ Jesus our Lord." That is, according to the eternal foreknowledge; foreknowing the things to come, i.e., he means the ages to come; for He knew what was to be, and thus decreed it. According to the purpose of the ages, of those, perhaps, which He hath made by Christ Jesus, because it was by Christ that every thing was made.

Ephesians 3:12 — Homily on Ephesians 7

"In whom we have," saith he, "boldness, and access in confidence through our faith in him." "Have access," not as prisoners, he says, nor yet, as persons candidates for pardon, nor as sinners; for, saith he, we have even "boldness with confidence," that is, accompanied with cheerful trust; arising from what source? through our faith in Him.

Ephesians 3:13 — Homily on Ephesians 7

How is it "for them?" How is it "their glory?" It is because God so loved them, as to give even the Son for them, and to afflict His servants for them: for it was in order that they might attain so many blessings, that Paul was in prison. Surely this was from God's exceeding love towards them: it is what God also saith concerning the Prophets, "I have slain them by the words of my mouth." But how was it that they fainted, when another was afflicted? He means, they were troubled, were distressed. This also he says when writing to the Thessalonians, "that no man be moved by these afflictions." For not only ought we not to grieve, but we ought even to rejoice. If ye find consolation in the forewarning, we tell you beforehand that here we have tribulation. And why pray? Because thus hath the Lord ordered.

Ephesians 3:14-15 — Homily on Ephesians 7

He here shows the spirit of his prayer for them. He does not say simply, "I pray," but manifests the supplication to be heartfelt, by the "bowing of the knees." "From whom every family." That is, no longer, he means, reckoned, according to the number of Angels, but according to Him who hath created the tribes both in heaven above and in earth beneath, not as the Jewish. It seems necessary to state what are meant by "families." Here on earth, indeed there are "families" that is races sprung from one parent stock; but in heaven how can this be, where none is born of another? Surely then, by "families," "the family of Amattari:" or else that it is from Him from whom earthly fathers have their name of father.

Ephesians 3:16-17 — Homily on Ephesians 7

"That He would grant you according to the riches of His glory that ye may be strengthened with power through His Spirit in the inward man; that Christ may dwell in your hearts through faith." Mark with what insatiable earnestness he invokes these blessings upon them, that they may not be tossed about. But how shall this be effected? By the "Holy Spirit in your inward man, that Christ may dwell in your hearts through faith." How again shall this be? However, he does not ask the whole of God, but demands of them also faith and love, and not simply love, but love "rooted and grounded," so that neither any blasts can shake it, nor any thing else overturn it. He had said, that "tribulations" are "glory," and if mine are so to you, he would say, much more will your own be: so that to be afflicted is no token of men being forsaken, for He who hath wrought so great things for us, never would do this. But how doth Christ dwell in the hearts? Hear what Christ Himself saith, "I and my Father will come unto him, and make our abode with him." He dwelleth in those hearts that are faithful, in those that are "rooted" in His love, those that remain firm and unshaken. "That ye may be" thoroughly "strong," saith he; so that there is great strength needed.

Ephesians 3:18-19 — Homily on Ephesians 7

"To the end that ye being rooted and grounded in love, may be strong to apprehend with all the saints, what is the breadth, and length, and height, and depth," Thus is his prayer now again, the very same as when he began. For what were his words in the beginning? "That the God of our Lord Jesus Christ, the Father of glory may give unto you a Spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the saints; and what the exceeding greatness of His power to us-ward who believe." And now again he says the same. "That ye may be strong to apprehend with all the saints what is the breadth, and length, and height, and depth;" i.e., to know perfectly the mystery which hath been providentially ordered in our behalf: "and the breadth, and length, and height, and depth;" that is, too, the immensity of the love of God, and how it extends every where. And he outlines it by the visible dimensions of solid bodies, pointing as it were to a man. He comprehends the upper and under and sides. I have thus spoken indeed, he would say, yet is it not for any words of mine to teach you these things; that must be the work of the Holy Spirit. "By His might," saith he, is it that ye must be "strengthened" against the trials that await you, and in order to remain unshaken; so that there is no other way to be strengthened but by the Holy Ghost, both on account of trials and carnal reasonings. Again, if in order to understand the love of God, it was necessary for Paul to pray, and there was need of the indwelling of the Holy Spirit, who by following mere reasonings shall understand the nature of Christ? And why is it a difficult thing to learn that God loveth us? Beloved, it is extremely difficult. For some know not even this; wherefore, they even say, numberless evils come to be in the world; and others know not the extent of this love. Nor, indeed, is Paul seeking to know its extent, nor with any view to measure it; for how could he? but only to understand this, that it is transcendent, and great. And this very thing, he says, he is able to show, even from the knowledge which hath been vouchsafed to us.

Ephesians 3:19 — Homily on Ephesians 7

"That ye may be filled unto all the fulness of God." What he means is this. Although the love of Christ lies above the reach of all human knowledge, yet shall ye know it, if ye shall have Christ dwelling in you, yea, not only shall know from Him this, but shall even "be filled unto all the fulness of God;" meaning by the "fulness of God," either the knowledge how God is worshipped in the Father, the Son, and the Holy Ghost, or else urging them thus to use every effort, in order to be filled with all virtue, of which God is full.

Ephesians 3:20 — Homily on Ephesians 7

"Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us." That God hath done "abundantly above all that we ask or think," is evident from what the Apostle himself hath written. For I indeed, saith he, pray, but He of Himself, even without any prayer of mine, will do works greater than all we ask, not simply "greater," nor "abundantly greater," but "exceeding abundantly." And this is evident from "the power, that worketh in us:" for neither did we ever ask these things, nor did we expect them. However, what is higher than the being "strengthened with might," in order to have Christ within? Vast are the things we ask, saith he, yet is He able to do above even them, so that not only doth He love us, but doth so intensely. Be it our care therefore, beloved, to understand the love of God. A great thing indeed is this; nothing is so beneficial to us, nothing so deeply touches us: more availing this to convince our souls than the fear of hell itself. Whence then shall we understand it? Both from the sources now mentioned, and from the things which happen every day. For from what motive have these things been done for us? from what necessity on His part? None whatever. Over and over again he lays down love as the cause. But the highest degree of love is that where men receive a benefit, without any prior service on their part to call for it.

Ephesians 3:21 — Homily on Ephesians 7

"Unto Him be the glory," he concludes, "in the Church and in Christ Jesus, unto all generations forever and ever. Amen." Well does he close the discourse with prayer and doxology; for right were it that He, who hath bestowed upon us such vast gifts, should be glorified and blessed, so that this is even a proper part of our amazement at His mercies, to give glory for the things advanced to us at God's hands through Jesus Christ. "The glory in the Church." Well might he say this, forasmuch as the Church alone can last on to eternity.

Ephesians 4:1 — Homily on Ephesians 9

Great has the power of Paul's chain been shown to be, and more glorious than miracles. It is not in vain then, as it should seem, nor without an object, that he here holds it forward, but as the means of all others most likely to touch them. And what saith he? "I therefore, the prisoner in the Lord, beseech you, to walk worthily of the calling wherewith ye were called." And how is that? "with all lowliness and meekness, with long-suffering, forbearing one another in love." It is not the being merely a prisoner that is honorable, but the being so for Christ's sake. Hence he saith, "in the Lord," i.e., the prisoner for Christ's sake. Nothing is equal to this. But now the chain is dragging me away still more from my subject, and pulling me back again, and I cannot bear to resist it, but am drawn along willingly,-yea, rather, with all my heart; and would that it were always my lot to be descanting on Paul's chain.

Ephesians 4:1-2 — Homily on Ephesians 8

It is the virtue of teachers to aim not at praise, nor at esteem from those under their authority, but at their salvation, and to do every thing with this object; since the man who should make the other end his aim, would not be a teacher but a tyrant. Surely it is not for this that God set thee over them, that thou shouldest enjoy greater court and service, but that thine own interests should be disregarded, and every one of theirs built up. This is a teacher's duty: such an one was the blessed Paul, a man who was free from all manner of vanity, and was contented to be one of the many, nay more, to be the very least even of them. Hence he even calls himself their servant, and so generally speaks in a tone of supplication. Observe him then even now writing nothing dictatorial, nothing imperious, but all chastened and subdued. "I therefore," saith he, "the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called." What is it, tell me, thou art beseeching? Is it that thou mayest gain any end for thyself? No, saith he, in no wise; it is that I may save others. And yet surely they who beseech, do so for things which are of importance to themselves. True; and this, saith he, is of importance to myself, according to what he says also elsewhere in his writings, "Now we live, if ye stand fast in the Lord;" for he ever earnestly desired the salvation of those whom he was instructing.

Ephesians 4:1 — Homily on Ephesians 8

Is there any that loveth Christ, he knows the dignity of this title, he knows how great a virtue is this, he knows how great a boon he bestowed upon mankind, even this, to be bound for His sake. More glorious this, perhaps to be bound for His sake, than "to sit at His right hand," more august this, than to "sit upon the twelve thrones." And why speak I of human glories? I am ashamed to compare earthly riches and golden attire to these bonds. But forbearing to speak of those great and heavenly glories, even were the thing attended with no reward at all, this alone were a great reward, this an ample recompense, to suffer these hardships for the sake of the Beloved. They that love, even though it be not God, but man, they know what I am saying, since they are more delighted to suffer for, than to be honored by those they love. But to fully understand these things belongs to the holy company, the Apostles, I mean, and them alone. For hearken to what the blessed Luke saith, "that they departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the Name." To all others indeed it seems to be foolishness, that to suffer dishonor is to be counted worthy, that to suffer dishonor is to rejoice. But to them that understand the love of Christ, this is esteemed of all things the most blessed.

Ephesians 4:2 — Homily on Ephesians 9

But how is it possible to "walk worthily" of it? "With all lowliness." Such an one walks worthily. This is the basis of all virtue. If thou be lowly, and bethink thee what thou art, and how thou wast saved, thou wilt take this recollection as a motive to all virtue. Thou wilt neither be elated with bonds, nor with those very privileges which I mentioned, but as knowing that all is of grace, thou wilt humble thyself. The lowly-minded man is able to be at once a generous and a grateful servant. "For what hast thou," saith he "that thou didst not receive?" And again, hear his words, "I labored more abundantly than they all; yet not I, but the grace of God which was with me." "With all lowliness," saith he; not that which is in words, nor that which is in actions only, but even in one's very bearing and tone of voice: not lowly towards one, and rude towards another; be lowly towards all men, be he friend or foe, be he great or small. This is lowliness. Even in thy good deeds be lowly; for hear what Christ saith, "Blessed are the poor in spirit;" and He places this first in order. Wherefore also the Apostle himself saith, "With all lowliness, and meekness, and long-suffering." For it is possible for a man to be lowly, and yet quick and irritable, and thus all is to no purpose; for oftentimes he will be possessed by his anger, and ruin all.

Ephesians 4:2 — Homily on Ephesians 8

"With all lowliness and meekness." The righteous, when they are in tribulations, are then especially more energetic, and when they are in bonds: for to suffer any thing for Christ's sake is the sweetest of all consolation. Let us learn not to sink under affliction, nor to repine; for look at this blessed saint. He had been scourged, and sorely scourged, for it is said, "When they had laid many stripes upon them." He had been bound too, and that again sorely, for the jailor cast him into the inner ward, and with extraordinary security. And though he was in so many perils, at midnight, when even the most wakeful are asleep with sleep, another and a stronger bond upon them, they chanted and sang praise unto the Lord. What can be more adamantine than these souls? They bethought them how that the holy Children sang even in fire and furnace. Perhaps they thus reasoned with themselves, "we have as yet suffered nothing like that."

Ephesians 4:3 — Homily on Ephesians 9

"Giving diligence," saith he, "to keep the unity of the Spirit in the bond of peace." Bind therefore thy hands with moderation. Again that goodly name of "bond." We had dismissed it, and it has of itself come back on us again. A goodly bond was that, and goodly is this one also, and that other is the fruit of this. Bind thyself to thy brother. They bear all things lightly who are bound together in love. Bind thyself to him and him to thee; thou art lord of both, for whomsoever I may be desirous to make my friend, I can by means of kindliness accomplish it. "Giving diligence," he says; a thing not to be done easily, and not in every one's power.

Ephesians 4:4 — Homily on Ephesians 10

Now what is this one body? The faithful throughout the whole world, both which are, and which have been, and which shall be. And again, they that before Christ's coming pleased God, are "one body." How so? Because they also knew Christ. Whence does this appear? "Your father Abraham," saith He, "rejoiced to see My day, and he saw it, and was glad." And again, "If ye had believed Moses," He saith, "ye would have believed Me, for he wrote of Me." And the prophets too would not have written of One, of whom they knew not what they said; whereas they both knew Him, and worshiped Him. Thus then were they also "one body." The body is not disjoined from the spirit, for then would it not be a body. Thus it is customary also with us, touching things which are united, and which have any great consistency or coherence, to say, they are one body. And thus again, touching union, we take that to be a body which is under one head. If there be one head, then is there one body. The body is composed of members both honorable and dishonorable. Only the greater is not to rise up even against the meanest, nor this latter to envy the other. They do not all indeed contribute the same share, but severally according to the proportion of need. And forasmuch as all are formed for necessary and for different purposes, all are of equal honor. Some indeed there are, which are more especially principal members, others less so: for example, the head is more a principal member than all the rest of the body, as containing within itself all the senses, and the governing principle of the soul. And to live without the head is impossible; whereas many persons have lived for a long time with their feet cut off. So that it is better than they, not only by its position, but also by its very vital energy and its function.

Ephesians 4:4-5 — Homily on Ephesians 10

When the blessed Paul exhorts us to anything of special importance, so truly wise and spiritual as he is, he grounds his exhortation upon things in Heaven: this itself being a lesson he had learned from the Lord. Thus he saith also elsewhere, "Walk in love, even as Christ also hath loved us." And again, "Have this mind in you, which was also in Christ Jesus, who being in the form of God, counted it not a prize to be on an equality with God." This is what he is doing here also, for whenever the examples he is setting before us are great, he is intense in his zeal and feeling. What then does he say, now he is inciting us to unity? "There is one body, and one Spirit, even as ye are called in one hope of your calling: One Lord, one faith, one baptism." Now what is this one body? The faithful throughout the whole world, both which are, and which have been, and which shall be. And again, they that before Christ's coming pleased God, are "one body." How so? Because they also knew Christ. Whence does this appear? "Your father Abraham," saith He, "rejoiced to see My day, and he saw it, and was glad." And again, "If ye had believed Moses," He saith, "ye would have believed Me, for he wrote of Me." And the prophets too would not have written of One, of whom they knew not what they said; whereas they both knew Him, and worshiped Him. Thus then were they also "one body." The body is not disjoined from the spirit, for then would it not be a body. Thus it is customary also with us, touching things which are united, and which have any great consistency or coherence, to say, they are one body. And thus again, touching union, we take that to be a body which is under one head. If there be one head, then is there one body. The body is composed of members both honorable and dishonorable. Only the greater is not to rise up even against the meanest, nor this latter to envy the other. They do not all indeed contribute the same share, but severally according to the proportion of need. And forasmuch as all are formed for necessary and for different purposes, all are of equal honor. Some indeed there are, which are more especially principal members, others less so: for example, the head is more a principal member than all the rest of the body, as containing within itself all the senses, and the governing principle of the soul. And to live without the head is impossible; whereas many persons have lived for a long time with their feet cut off. So that it is better than they, not only by its position, but also by its very vital energy and its function.

Ephesians 4:4 — Homily on Ephesians 11

The love Paul requires of us is no common love, but that which cements us together, and makes us cleave inseparably to one another, and effects as great and as perfect a union as though it were between limb and limb. For this is that love which produces great and glorious fruits. Hence he saith, there is "one body"; one, both by sympathy, and by not opposing the good of others, and by sharing their joy, having expressed all at once by this figure. He then beautifully adds, "and one Spirit," showing that from the one body there will be one Spirit: or, that it is possible that there may be indeed one body, and yet not one Spirit; as, for instance, if any member of it should be a friend of heretics: or else he is, by this expression, shaming them into unanimity, saying, as it were, "Ye who have received one Spirit, and have been made to drink at one fountain, ought not to be divided in mind"; or else by spirit here he means their zeal. Then he adds, "Even as ye were called in one hope of your calling," that is, God hath called you all on the same terms. He hath bestowed nothing upon one more than upon another. To all He hath freely given immortality, to all eternal life, to all immortal glory, to all brotherhood, to all inheritance. He is the common Head of all; "He hath raised all" up, "and made them sit with Him."

Ephesians 4:5-6 — Homily on Ephesians 11

Ye then who in the spiritual world have so great equality of privileges, whence is it that ye are high-minded? Is it that one is wealthy and another strong? How ridiculous must this be? For tell me, if the emperor some day were to take ten persons, and to array them all in purple, and seat them on the royal throne, and to bestow upon all the same honor, would any one of these, think ye, venture to reproach another, as being more wealthy or more illustrious than he? Surely never. And I have not yet said all; for the difference is not so great in heaven as here below we differ. There is "one Lord, one faith, one baptism." Behold "the hope of your calling. One God and Father of all, who is over all, and through all, and in all." For can it be, that thou art called by the name of a greater God, another, of a lesser God? That thou art saved by faith, and another by works? That thou hast received remission in baptism, whilst another has not? "There is one God and Father of all, who is over all, and through all, and in all." "Who is over all," that is, the Lord and above all; and "through all," that is, providing for, ordering all; and "in you all," that is, who dwelleth in you all. Now this they own to be an attribute of the Son; so that were it an argument of inferiority, it never would have been said of the Father.

Ephesians 4:7 — Homily on Ephesians 11

What then? he saith, whence are those diverse spiritual gifts? For this subject was continually carrying away both the Ephesians themselves, and the Corinthians, and many others, some into vain arrogance, and others into despondency or envy. Hence he everywhere takes along with him this illustration of the body. Hence it is that now also he has proposed it, inasmuch as he was about to make mention of diverse gifts. He enters indeed into the subject more fully in the Epistle to the Corinthians, because it was among them that this malady most especially reigned: here however he has only alluded to it. And mark what he says: he does not say, "according to the faith of each," lest he should throw those who have no large attainments into despondency. But what saith he? "According to the measure of the gift of Christ." The chief and principal points of all, he saith,-Baptism, the being saved by faith, the having God for our Father, our all partaking of the same Spirit,-these are common to all. If then this or that man possesses any superiority in any spiritual gift, grieve not at it; since his labor also is greater. He that had received the five talents, had five required of him; whilst he that had received the two, brought only two, and yet received no less a reward than the other. And therefore the Apostle here also encourages the hearer on the same ground, showing that gifts are bestowed not for the honor of one above another, but for the work of the church, even as he says further on: "For the perfecting of the saints unto the work of ministering unto the building up of the body of Christ." What is meant by, "according to the measure"? It means, "not according to our merit," for then would no one have received what he has received: but of the free gift we have all received. And why then one more, and another less? There is nothing to cause this, he would say, but the matter itself is indifferent; for every one contributes towards "the building." And by this too he shows, that it is not of his own intrinsic merit that one has received more and another less, but that it is for the sake of others, as God Himself hath measured it; since he saith also elsewhere, "But now hath God set the members each one of them in the body, even as it pleased Him." And he mentions not the reason, lest he should deject or dispirit the hearers.

Ephesians 4:8-9 — Homily 38 on First Corinthians

But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, "As Jonah was three days and three nights in the whale's belly, so shall also the Son of Man be three days and three nights in the heart of the earth." [Matthew 12:40] By the bush in the desert. For even as that burned, yet was not consumed, [Exodus 3:2] so also that body died indeed, but was not holden of death continually. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.

Ephesians 4:8 — Homily on Ephesians 11

As though he had said, Why art thou high-minded? The whole is of God. The Prophet saith in the Psalm, "Thou hast received gifts among men" whereas the Apostle saith, "He gave gifts unto men." The one is the same as the other.

Ephesians 4:8-9 — Homily on Ephesians 11

As though he had said, Why art thou high-minded? The whole is of God. The Prophet saith in the Psalm, "Thou hast received gifts among men" whereas the Apostle saith, "He gave gifts unto men." The one is the same as the other.

Ephesians 4:9-10 — Homily on Ephesians 11

When thou hearest these words, think not of a mere removal from one place to another; for what Paul establishes in the Epistle to the Philippians, that very argument is he also insisting upon here. In the same way as there, when exhorting them concerning lowliness, he brings forward Christ as an example, so does he here also, saying, "He descended into the lower parts of the earth." For were not this so, this expression which he uses, "He became obedient even unto death," were superfluous; whereas from His ascending, he implies His descent, and by "the lower parts of the earth," he means "death," according to the notions of men; as Jacob also said, "Then shall ye bring down my gray hairs with sorrow to the grave." And again as it is in the Psalm, "Lest I become like them that go down into the pit," that is like the dead. Why does he descant upon this region here? And of what captivity does he speak? Of that of the devil; for He took the tyrant captive, the devil, I mean, and death, and the curse, and sin. Behold His spoils and His trophies. "Now this, He ascended, what is it but that He also descended?" This strikes at Paul of Samosata and his school. "He that descended, is the same also that ascended far above all the Heavens, that He might fill all things." He descended, saith he, into the lower parts of the earth, beyond which there are none other: and He ascended up far above all things, to that place, beyond which there is none other. This is to show His divine energy, and supreme dominion. For indeed even of old had all things been filled.

Ephesians 4:11-12 — Homily on Ephesians 11

What he said elsewhere, "Wherefore also God hath highly exalted Him," that saith he also here. "He that descended, is the same also that ascended." It did Him no injury that He came down into the lower parts of the earth, nor was it any hindrance to His becoming far higher than the Heavens. So that the more a man is humbled, so much the more is he exalted. For as in the case of water, the more a man presses it downwards, the more he forces it up; and the further a man retires to hurl a javelin, the surer his aim; so is it also with humility. However, when we speak of ascents with reference to God, we must needs conceive a descent first; but when with reference to man, not at all so. Then he goes on to show further His providential care, and His wisdom, for He who hath wrought such things as these, who had such might, and who refused not to go down even to those lower parts for our sakes, never would He have made these distributions of spiritual gifts without a purpose. Now elsewhere he tells us that this was the work of the Spirit, in the words, "In the which the Holy Ghost hath made you bishops to feed the Church of God." And here he saith that it is the Son; and elsewhere that it is God. "And He gave to the Church some apostles, and some prophets." But in the Epistle to the Corinthians, he saith, "I planted, Apollos watered; but God gave the increase." And again, "Now he that planteth and he that watereth are one: but each shall receive his own reward according to his own labor." So is it also here; for what if thou bring in but little? Thou hast received so much. First, he says, "apostles"; for these had all gifts; secondarily, "prophets," for there were some who were not indeed apostles, but prophets, as Agabus; thirdly, "evangelists," who did not go about everywhere, but only preached the Gospel, as Priscilla and Aquila; "pastors and teachers," those who were entrusted with the charge of a whole nation. What then? are the pastors and the teachers inferior? Yes, surely; those who were settled and employed about one spot, as Timothy and Titus, were inferior to those who went about the world and preached the Gospel. However, it is not possible from this passage to frame the subordination and precedence, but from another Epistle. "He gave," saith he; thou must not say a word to gainsay it. Or perhaps by "evangelists" he means those who wrote the Gospel. "For the perfecting of the saints unto the work of ministering, unto the building up of the body of Christ." Perceive ye the dignity of the office? Each one edifies, each one perfects, each one ministers.

Ephesians 4:13 — Homily on Ephesians 11

By "stature" here he means perfect "knowledge"; for as a man will stand firmly, whereas children are carried about and waver in mind, so is it also with believers. "To the unity," saith he, "of the faith." That is, until we shall be shown to have all one faith: for this is unity of faith, when we all are one, when we shall all alike acknowledge the common bond. Till then thou must labor to this end. If for this thou hast received a gift, that thou mightest edify others, look well that thou overturn not thyself, by envying another. God hath honored thee, and ordained thee, that thou shouldest build up another. Yea, for about this was the Apostle also engaged; and for this was the prophet prophesying and persuading, and the Evangelist preaching the Gospel, and for this was the pastor and teacher; all had undertaken one common work. For tell me not of the difference of the spiritual gifts; but that all had one work. Now when we shall all believe alike then shall there be unity; for that this is what he calls "a perfect man," is plain. And yet he elsewhere calls us "babes," even when we are of mature age; but he is there looking to another comparison, for there it is in comparison with our future knowledge that he there calls us babes. For having said, "We know in part," he adds also the word "darkly," and the like: whereas here he speaks with reference to another thing, with reference to changeableness, as he saith also elsewhere, "But solid food is for full-grown men." Do you see then also in what sense he there calls them full-grown? Observe also in what sense he calls men "perfect" here, by the words next added, where he says, "that we may be no longer children." That we keep, he means to say, that little measure, which we may have received, with all diligence, with firmness and steadfastness.

Ephesians 4:14 — Homily on Ephesians 11

"That we may be no longer."-The word, "no longer," shows that they had of old been in this case, and he reckons himself moreover as a subject for correction, and corrects himself. For this cause, he would say, are there so many workmen, that the building may not be shaken, may not be "carried about," that the stones may be firmly fixed. For this is the character of children, to be tossed to and fro, to be carried about and shaken. "That we may be no longer," saith he, "children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error." "And carried about," saith he, "with every wind." He comes to this figure of speech, to point out in how great peril doubting souls are. "With every wind," saith he, "by the sleight of men, in craftiness, after the wiles of error." The word "sleight" means the art of gamesters. Such are the "crafty," whenever they lay hold on the simpler sort. For they also change and shift about everything. He here glances also at human life.

Ephesians 4:15-16 — Homily on Ephesians 11

He expresses himself with great obscurity, from his desire to utter everything at once. What he means, however, is this. In the same way as the spirit, or vital principle, which descends from the brain, communicates the sensitive faculty which is conveyed through the nerves, not simply to all the members, but according to the proportion of each member, to that which is capable of receiving more, more, to that which is capable of less, less, (for the spirit is the root or source;) so also is Christ. For the souls of men being dependent upon Him as members, His provident care, and supply of the spiritual gifts according to a due proportion in the measure of every single member, effects their increase. But what is the meaning of this, "by the touch of the supply"? that is to say, by the sensitive faculty. For that spirit which is supplied to the members from the head, "touches," each single member, and thus actuates it. As though one should say, "the body receiving the supply according to the proportion of its several members, thus maketh the increase"; or, in other words, "the members receiving the supply according to the proportion of their proper measure, thus make increase"; or otherwise again thus, "the spirit flowing plenteously from above, and touching all the members, and supplying them as each is capable of receiving it, thus maketh increase." But wherefore doth he add, "in love"? Because in no other way is it possible for that Spirit to descend. For as, in case a hand should happen to be torn from the body, the spirit which proceeds from the brain seeks the limb, and if it finds it not, does not leap forth from the body, and fly about and go to the hand, but if it finds it not in its place, does not touch it; so also will it be here, if we be not bound together in love. All these expressions he uses as tending to humility. For what, he seems to say, if this or that man receives more than another? He has received the same Spirit, sent forth from the same Head, effectually working in all alike, communicating itself to all alike. "Fitly framed and knit together." That is, having great care bestowed upon it; for the body must not be put together anyhow, but with exceeding art and nicety, since if it gets out of place, it is no longer. So that each must not only be united to the body, but also occupy his proper place, since if thou shalt go beyond this, thou art not united to it, neither dost thou receive the Spirit. Dost thou not see, that in those dislocations of the bones which take place in any accident, when a bone gets out of its proper place and occupies that of another, how it injures the whole body, and oftentimes will produce death? So that sometimes it will be found to be no longer worth preserving. For many in many cases will cut it off, and leave a void in its place; because everywhere what is in excess is an evil. And so again with the elements, if they lose their proper proportion and be in excess, they impair the whole system. This is the meaning of the being "fitly framed and knit together." Consider then of how vast importance it is, that each should remain in his own proper place, and not encroach on another which in nowise appertains to him. Thou puttest the members together, He supplieth them from above. For as there are in the body such recipient organs, as we have seen, so is it also with the Spirit, the whole root or source being from above. For example, the heart is the recipient of the breath, the liver of the blood, the spleen of the bile, and the other organs, some of one thing, others of another, but all these have their source from the brain. So also hath God done, highly honoring man, and being unwilling to be far from him, He hath made Himself indeed the source of his dependence, and hath constituted them fellow-workers with Himself; and some He hath appointed to one office, and others to another. For example, the Apostle is the most vital vessel of the whole body, receiving everything from…

Ephesians 4:17 — Homily on Ephesians 12

It is the duty of the teacher to build up and restore the souls of his disciples, not only by counseling and instructing them, but also by alarming them, and delivering them up to God. For when the words spoken by men as coming from fellow-servants are not sufficient to kindle the soul, it then becomes necessary to make over the case to God. This accordingly Paul does also; for having discoursed concerning lowliness, and concerning unity, and concerning our duty not to rise up one against another, hear what he says. "This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk." He does not say, "That ye henceforth walk not as ye are now walking," for that expression would have struck too hard. But he plainly indicates the same thing, only he brings his example from others. And so in writing to the Thessalonians, he does this very same thing, where he says, "Not in the passion of lust, even as the Gentiles which know not God." Ye differ from them, he means to say, in doctrine, but that is wholly God's work: what I require on your path is the life and the course of behavior that is after God. This is your own. And I call the Lord to witness what I have said, that I have not shrunk, but have told you how ye ought to walk. "In the vanity," saith he, "of their mind." What is vanity of mind? It is the being busied about vain things. And what are those vain things, but all things in the present life? Of which the Preacher saith, "Vanity of vanities, all is vanity." But a man will say, If they be vain and vanity, wherefore were they made? If they are God's works, how are they vain? And great is the dispute concerning these things. But hearken, beloved: it is not the works of God which he calls vain; God forbid! The Heaven is not vain, the earth is not vain,-God forbid!-nor the sun, nor the moon and stars, nor our own body. No, all these are "very good." But what is vain? Let us hear the Preacher himself, what he saith; "I planted me vineyards, I gat me men singers and women singers, I made me pools of water, I had great possession of herds and flocks, I gathered me also silver and gold, and I saw that these are vanity." And again, "Vanity of vanities, all things are vanity." Hear also what the Prophet saith, "He heapeth up riches, and knoweth not who shall gather them." Such is "vanity of vanities," your splendid buildings, your vast and overflowing riches, the herds of slaves that bustle along the public square, your pomp and vainglory, your high thoughts, and your ostentation. For all these are vain; they came not from the hand of God, but are of our own creating. But why then are they vain? Because they have no useful end. Riches are vain when they are spent upon luxury; but they cease to be vain when they are "dispersed and given to the needy." But when thou hast spent them upon luxury, let us look at the end of them, what it is;-grossness of body, flatulence, pantings, fullness of belly, heaviness of head, softness of flesh, feverishness, enervation; for as a man who shall draw into a leaking vessel labors in vain, so also does the one who lives in luxury and self-indulgence draw into a leaking vessel. But again, that is called "vain," which is expected indeed to contain something, but contains it not;-that which men call empty, as when they speak of "empty hopes." And generally that is called "vain," which is bare and purposeless, which is of no use. Let us see then whether all human things are not of this sort. "Let us eat and drink, for tomorrow we die?" What then, tell me, is the end? Corruption. Let us put on clothing and raiment. And what is the result? Nothing. Such are the lives of the Greeks. They philosophized, but in vain. They made a show of a life of hardship, but of mere hardship, not looking to any beneficial end, but to vainglory, and to honor from the many. But what is the honor of the many? It is nothing, for if they themselves which render the honor perish, much more does t…

Ephesians 4:17 — Homily on Ephesians 13

These words are not addressed to the Ephesians only, but are now addressed also to you; and that, not from me, but from Paul; or rather, neither from me nor from Paul, but from the grace of the Spirit. And we then ought so to feel, as though that grace itself were uttering them. And now hear what it saith. "This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind, being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of their heart." If then it is ignorance, if it is hardening, why blame it? if a man is ignorant, it were just, not that he should be ill-treated for it, nor be blamed, but that he should be informed of those things of which he is ignorant. But mark how at once he cuts them off from all excuse. "Who being past feeling" saith he, "gave themselves up to lasciviousness, to work all uncleanness with greediness; but ye did not so learn Christ." Here he shows us, that the cause of their hardening was their way of life, and that their life was the consequence of their own indolence and want of feeling.

Ephesians 4:18 — Homily on Ephesians 13

There is such a thing as being in the dark, even while the light is shining, when the eyes are weak; and weak they become, either by the influx of ill humors, or by superabundance of rheum. And so surely is it also here; when the strong current of the affairs of this life overwhelms the perceptive power of the understanding, it is thrown into a state of darkness. And in the same way as if we were placed in the depths under water, we should be unable to see the sun through the quantity of water lying, like a sort of barrier, above us, so surely, in the eyes of the understanding also a blindness of the heart takes place, that is, an insensibility, whenever there is no fear to agitate the soul. "There is no fear of God," it saith, "before his eyes"; and again, "The fool hath said in his heart, There is no God." Now blindness arises from no other cause than from want of feeling; this clogs the channel; for whenever the fluids are curdled and collected into one place, the limb becomes dead and void of feeling; and though thou burn it, or cut it, or do what thou wilt with it, still it feels not. So is it also with those persons, when they have once given themselves over to lasciviousness: though thou apply the word to them like fire, or steel, yet noting touches, nothing reaches them; their limb is utterly dead. And unless thou canst remove the insensibility, so as to touch the healthy members, everything thou doest is vain.

Ephesians 4:19 — Homily on Ephesians 13

"Who being past feeling," saith he, "gave themselves up." Whenever then ye hear, that "God gave them up unto a reprobate mind," remember this expression, that "they gave themselves up." If then they gave themselves over, how did God give them over? and if again God gave them over, how did they give themselves over? Thou seest the seeming contradiction. The word, "gave them over," then, means this, He permitted them to be given over. Seest thou, that the impure life is the ground for like doctrines also? "Every one," saith the Lord, "that doeth ill hateth the light, and cometh not to the light." For how could a profligate man, one more immersed in the practice of indiscriminate lewdness than the swine that wallow in the mire, and who is a lover of money, and has not so much as any desire after temperance, enter upon a life like this? They made the thing, saith he, their "work." Hence their "hardening," hence the "darkness of their understanding." There is such a thing as being in the dark, even while the light is shining, when the eyes are weak; and weak they become, either by the influx of ill humors, or by superabundance of rheum. And so surely is it also here; when the strong current of the affairs of this life overwhelms the perceptive power of the understanding, it is thrown into a state of darkness. And in the same way as if we were placed in the depths under water, we should be unable to see the sun through the quantity of water lying, like a sort of barrier, above us, so surely, in the eyes of the understanding also a blindness of the heart takes place, that is, an insensibility, whenever there is no fear to agitate the soul. "There is no fear of God," it saith, "before his eyes"; and again, "The fool hath said in his heart, There is no God." Now blindness arises from no other cause than from want of feeling; this clogs the channel; for whenever the fluids are curdled and collected into one place, the limb becomes dead and void of feeling; and though thou burn it, or cut it, or do what thou wilt with it, still it feels not. So is it also with those persons, when they have once given themselves over to lasciviousness: though thou apply the word to them like fire, or steel, yet nothing touches, nothing reaches them; their limb is utterly dead. And unless thou canst remove the insensibility, so as to touch the healthy members, everything thou doest is vain.

Ephesians 4:20-21 — Homily on Ephesians 13

"But ye did not so learn Christ," he continues, "if so be that ye heard Him, and were taught in Him even as truth is in Jesus." The expression, "If so be that ye heard Him," is not that of one doubting, but of one even strongly affirming: as he also speaks elsewhere, "If so be that it is a righteous thing with God to recompense affliction to them that afflict you." That is to say, It was not for these purposes that "ye learned Christ."

Ephesians 4:22 — Homily on Ephesians 13

"That ye put away as concerning your former manner of life, the old man." That is to say, It was not on these terms that thou enteredst into covenant. What is found among us is not vanity, but truth. As the doctrines are true, so is the life also. Sin is vanity and falsehood; but a right life is truth. For temperance is indeed truth, for it has a great end; whereas profligacy ends in nothing. "Which waxeth corrupt," saith he, "after the lusts of deceit." As his lusts became corrupt, so himself also. How then do his lusts become corrupt? By death all things are dissolved; for hear the Prophet, how he saith, "In that very day his thoughts perish." And not by death only, but by many things besides; for instance, beauty, at the advance of either disease or old age, withdraws and dies away, and suffers corruption. Bodily vigor again is destroyed by the same means; nor does luxury itself afford the same pleasure in old age, as is evident from the case of Barzillai: the history, no doubt, ye know. Or again, in another sense, lust corrupts and destroys the old man; for as wool is destroyed by the very same means by which it is produced, so likewise is the old man. For love of glory destroys him, and pleasures will often destroy him, and "lust" will utterly "deceive" him. For this is not really pleasure but bitterness and deceit, all pretense and outward show. The surface, indeed, of the things is bright, but the things themselves are only full of misery and extreme wretchedness, and loathsomeness, and utter poverty. Take off the mask, and lay bare the true face, and thou shalt see the cheat, for cheat it is, when that which is, appears not, and that which is not, is displayed. And it is thus that impositions are effected. The Apostle delineates for us four men. Of these I shall give an explanation. In this place he mentions two, speaking thus, "Putting away the old man, be ye renewed in the spirit of your mind, and put on the new man." And in the Epistle to the Romans, two more, as where he saith, "But I see a different law in my members warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members." And these latter bear affinity to those former two, the "new man" to the "inner man," and the "old man" to the "outer man." However, three of these four were subject to corruption. Or rather there are three, the new man, the old, and this, man in his substance and nature.

Ephesians 4:23 — Homily on Ephesians 13

"And that ye be renewed," saith he, "in the spirit of your mind." In order that no one may suppose that, whereas he speaks of old and new, he is introducing a different person, observe his expression, "That ye be renewed." To be renewed is, when the selfsame thing which has grown old is renewed, changed from one thing into the other. So that the subject indeed is the same, but the change is in that which is accidental. Just as the body indeed is the same, and the change in that which is accidental, so is it here. How then is the renewal to take place? "In the spirit of your mind," saith he. Whosoever therefore has the Spirit, will perform no old deed, for the Spirit will not endure old deeds. "In the spirit," saith he, "of your mind," that is, in the spirit which is in your mind.

Ephesians 4:24 — Homily on Ephesians 13

"And put on the new man." Seest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? "The new man," he continues, "which after God hath been created in righteousness and holiness of truth." Now wherefore does he call virtue a man? And wherefore vice, a man? Because a man cannot be shown without acting; so that these things, no less than nature, show a man, whether he be good or evil. Now as to undress one's self and to dress one's self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. The young man wavers not, nor is he easily taken with diseases, therefore neither should we be. Observe here how he calls this realizing of virtue, this bringing of it into being from nothing, a "creation." But what? was not that other former creation after God? No, in nowise, but after the devil. He is the sole creator of sin. How is this? For man is created henceforth, not of water, nor of earth, but "in righteousness and holiness of truth." What is this? He straightway created him, he means, to be a son: for this takes place from Baptism. This it is which is the reality, "in righteousness and holiness of truth." There was of old a righteousness, there was likewise a holiness with the Jews. Yet was that righteousness not in truth, but in figure. For the being clean in body was a type of purity, not the truth of purity; was a type of righteousness, not the truth of righteousness. "In righteousness," saith he, "and holiness," which are "of truth." And this expression is used with reference to falsehood; for many there are, who to them that are without, seem to be righteous, yet are false. Now by righteousness is meant universal virtue. For hearken to Christ, how He saith, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in nowise enter into the kingdom of heaven." And again, he is called righteous, who has no charge against him; for so even in courts of justice we say that that man is righteous, who has been unrighteously treated, and has not done unrighteously in return. If therefore we also before the terrible Tribunal shall be able to appear righteous one towards another, we may meet with some lovingkindness. Toward God indeed it is impossible we should appear so, whatever we may have to show. For everywhere He overcometh in what is righteous, as the Prophet also saith, "That Thou mightest prevail when Thou comest into judgment." But if we violate not what is righteous towards each other, then shall we be righteous. If we shall be able to show that we have been treated unrighteously, then shall we be righteous. How does he say to them who are already clothed, "put on"? He is now speaking of that clothing which is from life and good works. Before, the clothing was from Baptism, whereas now it is from the daily life and from works; no longer "after the lusts of deceit," but "after God." But what means the word "holy"? It is that which is pure, that which is due; hence also we use the word of the last duty in the case of the departed, as much as to say, "I owe them nothing further, I have nothing else to answer for." Thus it is usual for us to say, "I have acquitted myself of all obligations," and the like, meaning, "I owe nothing more."

Ephesians 4:25 — Homily on Ephesians 14

Having spoken of the "old man" generally, he next draws him also in detail; for this kind of teaching is more easily learned when we learn by particulars. And what saith he? "Wherefore, putting away falsehood." What sort of falsehood? Idols does he mean? Surely not; not indeed but that they are falsehood also. However, he is not now speaking of them, because these persons had nothing to do with them; but he is speaking of that which passes between one man and another, meaning that which is deceitful and false. "Speak ye truth, each one," saith he, "with his neighbor"; then what is more touching to the conscience still, "because we are members one of another." Let no man deceive his neighbor. As the Psalmist says here and there; "With flattering lip and with a double heart do they speak." (Ps. xii. 2.) For there is nothing, no, nothing so productive of enmity as deceit and guile. Observe how everywhere he shames them by this similitude of the body. Let not the eye, saith he, lie to the foot, nor the foot to the eye. For example, if there shall be a deep pit, and then by having reeds laid across upon the mouth of it upon the earth, and yet concealed under earth, it shall by its appearance furnish to the eye an expectation of solid ground, will not the eye use the foot, and discover whether it yields and is hollow underneath, or whether it is firm and resists? Will the foot tell a lie, and not report the truth as it is? And what again? If the eye were to spy a serpent or a wild beast, will it lie to the foot? Will it not at once inform it, and the foot thus informed by it refrain from going on? And what again, when neither the foot nor the eye shall know how to distinguish, but all shall depend upon the smelling, as, for example, whether a drug be deadly or not; will the smelling lie to the mouth? And why not? Because it will be destroying itself also. But it tells the truth as it appears to itself. And what again? Will the tongue lie to the stomach? Does it not, when a thing is bitter, reject it, and, if it is sweet, pass it on? Observe ministration, and interchange of service; observe a provident care arising from truth, and, as one might say, spontaneously from the heart. So surely should it be with us also; let us not lie, since we are "members one of another." This is a sure token of friendship; whereas the contrary is of enmity. What then, thou wilt ask, if a man shall use treachery against thee? Hearken to the truth. If he use treachery, he is not a member; whereas he saith, "lie not towards the members."

Ephesians 4:26 — Homily on Ephesians 14

Observe his wisdom. He both speaks to prevent our sinning, and, if we do not listen, still does not forsake us; for his fatherly compassion does not desert him. For just as the physician prescribes to the sick what he must do, and if he does not submit to it, still does not treat him with contempt, but proceeding to add what advice he can by persuasion, again goes on with the cure; so also does Paul. For he indeed who does otherwise, aims only at reputation, and is annoyed at being disregarded; whereas he who on all occasions aims at the recovery of the patient, has this single object in view, how he may restore the patient, and raise him up again. This then is what Paul is doing. He has said, "Lie not." Yet if ever lying should produce anger, he goes on again to cure this also. For what saith he? "Be ye angry, and sin not." It were good indeed never to be angry. Yet if ever any one should fall into passion, still let him not fall into so great a degree. "For let not the sun," saith he, "go down upon your wrath." Wouldest thou have thy fill of anger? One hour, or two, or three, is enough for thee; let not the sun depart, and leave you both at enmity. It was of God's goodness that he rose: let him not depart, having shone on unworthy men. For if the Lord of His great goodness sent him, and hath Himself forgiven thee thy sins, and yet thou forgivest not thy neighbor, look, how great an evil is this! And there is yet another besides this. The blessed Paul dreads the night, lest overtaking in solitude him that was wronged, still burning with anger, it should again kindle up the fire. For as long as there are many things in the daytime to banish it, thou art free to indulge it; but as soon as ever the evening comes on, be reconciled, extinguish the evil whilst it is yet fresh; for should night overtake it, the morrow will not avail to extinguish the further evil which will have been collected in the night. Nay, even though thou shouldest cut off the greater portion, and yet not be able to cut off the whole, it will again supply from what is left for the following night, to make the blaze more violent. And just as, should the sun be unable by the heat of the day to soften and disperse that part of the air which has been during the night condensed into cloud, it affords material for a tempest, night overtaking the remainder, and feeding it again with fresh vapors: so also is it in the case of anger.

Ephesians 4:27 — Homily on Ephesians 14

So then to be at war with one another, is "to give place to the devil"; for, whereas we had need to be all in close array, and to make our stand against him, we have relaxed our enmity against him, and are giving the signal for turning against each other; for never has the devil such place as in our enmities. Numberless are the evils thence produced. And as stones in a building, so long as they are closely fitted together and leave no interstice, will stand firm, while if there is but a single needle's passage through, or a crevice no broader than a hair, this destroys and ruins all; so is it with the devil. So long indeed as we are closely set and compacted together, he cannot introduce one of his wiles; but when he causes us to relax a little, he rushes in like a torrent. In every case he needs only a beginning, and this is the thing which it is difficult to accomplish; but this done, he makes room on all sides for himself. For henceforth he opens the ear to slanders, and they who speak lies are the more trusted: they have enmity which plays the advocate, not truth which judges justly. And as, where friendship is, even those evils which are true appear false, so where there is enmity, even the false appear true. There is a different mind, a different tribunal, which does not hear fairly, but with great bias and partiality. As, in a balance, if lead is cast into the scale, it will drag down the whole; so is it also here, only that the weight of enmity is far heavier than any lead. Wherefore, let us, I beseech you, do all we can to extinguish our enmities before the going down of the sun. For if you fail to master it on the very first day, both on the following, and oftentimes even for a year, you will be protracting it, and the enmity will thenceforward augment itself, and require nothing to aid it. For by causing us to suspect that words spoken in one sense were meant in another, and gestures also, and everything, it infuriates and exasperates us, and makes us more distempered than madmen, not enduring either to utter a name, or to hear it, but saying everything in invective and abuse. How then are we to allay this passion? How shall we extinguish the flame? By reflecting on our own sins, and how much we have to answer for to God; by reflecting that we are wreaking vengeance, not on an enemy, but on ourselves; by reflecting that we are delighting the devil, that we are strengthening our enemy, our real enemy, and that for him we are doing wrong to our own members. Wouldest thou be revengeful and be at enmity? Be at enmity, but be so with the devil, and not with a member of thine own. For this purpose it is that God hath armed us with anger, not that we should thrust the sword against our own bodies, but that we should baptize the whole blade in the devil's breast. There bury the sword up to the hilt; yea, if thou wilt, hilt and all, and never draw it out again, but add yet another and another. And this actually comes to pass when we are merciful to those of our own spiritual family and peaceably disposed one towards another. Perish money, perish glory and reputation; mine own member is dearer to me than they all. Thus let us say to ourselves; let us not do violence to our own nature to gain wealth, to obtain glory.

Ephesians 4:28 — Homily on Ephesians 14

Seest thou what are the members of the old man? Falsehood, revenge, theft. Why said he not, "Let him that stole" be punished, be tortured, be racked; but, "let him steal no more"? "But rather let him labor, working with his hands the thing that is good, that he may have whereof to give to him that hath need." Where are they which are called pure; they that are full of all defilement, and yet dare to give themselves a name like this? For it is possible, very possible, to put off the reproach, not only by ceasing from the sin, but by working some good thing also. Perceive ye how we ought to get quit of the sin? "They stole." This is the sin. "They steal no more." This is not to do away the sin. But how shall they? If they labor, and charitably communicate to others, thus will they do away the sin. He does not simply desire that we should work, but so "work" as to "labor," so as that we may "communicate" to others. For the thief indeed works, but it is that which is evil.

Ephesians 4:29 — Homily on Ephesians 14

What is "corrupt speech"? That which is said elsewhere to be also "idle, backbiting, filthy communication, jesting, foolish talking." See ye how he is cutting up the very roots of anger? Lying, theft, unseasonable conversation. The words, however, "Let him steal no more," he does not say so much excusing them, as to pacify the injured parties, and to recommend them to be content, if they never suffer the like again. And well too does he give advice concerning conversation; inasmuch as we shall pay the penalty, not for our deeds only, but also for our words. "But such as is good," he proceeds, "for edifying, as the need may be, that it may give grace to them that hear." That is to say, What edifies thy neighbor, that only speak, not a word more. For to this end God gave thee a mouth and a tongue, that thou mightest give thanks to Him, that thou mightest build up thy neighbor. So that if thou destroy that building, better were it to be silent, and never to speak at all. For indeed the hands of the workmen, if instead of raising the walls, they should learn to pull them down, would justly deserve to be cut off. For so also saith the Psalmist; "The Lord shall cut off all flattering lips." (Ps. xii. 3.) The mouth,-this is the cause of all evil; or rather not the mouth, but they that make an evil use of it. From thence proceed insults, revilings, blasphemies, incentives to lusts, murders, adulteries, thefts, all have their origin from this. And how, you will say, do murders? Because from insult thou wilt go on to anger, from anger to blows, from blows to murder. And how, again, adultery? "Such a woman," one will say, "loves thee, she said something nice about thee." This at once unstrings thy firmness, and thus are thy passions kindled within thee. Therefore Paul said, "such as is good." Since then there is so vast a flow of words, he with good reason speaks indefinitely, charging us to use expressions of that kind, and giving us a pattern of communication. What then is this? By saying, "for edifying," either he means this, that he who hears thee may be grateful to thee: as, for instance, a brother has committed fornication; do not make a display of the offense, nor revel in it; thou wilt be doing no good to him that hears thee; rather, it is likely, thou wilt hurt him, by giving him a stimulus. Whereas, advise him what to do, and thou art conferring on him a great obligation. Discipline him how to keep silence, teach him to revile no man, and thou hast taught him his best lesson, thou wilt have conferred upon him the highest obligation. Discourse with him on contrition, on piety, on almsgiving; all these things will soften his soul, for all these things he will own his obligation. Whereas by exciting his laughter, or by filthy communication, thou wilt rather be inflaming him. Applaud the wickedness, and thou wilt overturn and ruin him. Or else he means thus, "that it may make them, the hearers, full of grace." For as sweet ointment gives grace to them that partake of it, so also does good speech. Hence it was moreover that one said, "Thy name is as ointment poured forth." (Cant. i. 3.) It caused them to exhale that sweet perfume. Thou seest that what he continually recommends, he is saying now also, charging every one according to his several ability to edify his neighbors. Thou then that givest such advice to others, how much more to thyself!

Ephesians 4:30 — Homily on Ephesians 14

A matter this more terrible and startling, as he also says in the Epistle to the Thessalonians; for there too he uses an expression of this sort. "He that rejecteth, rejecteth not man, but God." (1 Thess. iv. 8.) So also here. If thou utter a reproachful word, if thou strike thy brother, thou art not striking him, thou art "grieving the Holy Spirit." And then is added further the benefit bestowed, in order to heighten the rebuke. "And grieve not the Holy Spirit," saith He, "in whom ye were sealed unto the day of redemption." He it is who marks us as a royal flock; He, who separates us from all former things; He, who suffers us not to lie amongst them that are exposed to the wrath of God,-and dost thou grieve Him? Look how startling are his words there; "For he that rejecteth," saith he, "rejecteth not man, but God:" and how cutting they are here, "Grieve not the Holy Spirit," saith he, "in whom ye were sealed." Let this seal then abide upon thy mouth, and never destroy the impression. A spiritual mouth never utters a thing of the kind. Say not, "It is nothing, if I do utter an unseemly word, if I do insult such an one." For this very reason is it a great evil, because it seems to be nothing. For things which seem to be nothing are thus easily thought lightly of; and those which are thought lightly of go on increasing; and those which go on increasing become incurable. Thou hast a spiritual mouth. Think what words thou didst utter immediately upon being born, -what words are worthy of thy mouth. Thou callest God, "Father," and dost thou straightway revile thy brother? Think, whence is it thou callest God, "Father"? Is it from nature? No, thou couldest never say so. Is it from thy goodness? No, nor is it thus. But whence then is it? It is from pure lovingkindness, from tenderness, from His great mercy. Whenever then thou callest God, "Father," consider not only this, that by reviling thou art committing things unworthy of that, thy high birth, but also that it is of lovingkindness that thou hast that high birth. Disgrace it not then, after receiving it from pure lovingkindness, by showing cruelty towards thy brethren. Dost thou call God "Father," and yet revile? No, these are not the works of the Son of God. These are very far from Him. The work of the Son of God was to forgive His enemies, to pray for them that crucified Him, to shed His blood for them that hated Him. These are works worthy of the Son of God, to make His enemies,-the ungrateful, the dishonest, the reckless, the treacherous,-to make these brethren and heirs: not to treat them that are become brethren with ignominy like slaves. Think what words thy mouth uttered,-of what table these words are worthy. Think what thy mouth touches, what it tastes, of what manner of food it partakes! Dost thou deem thyself to be doing nothing grievous in railing at thy brother? How then dost thou call him brother? And yet if he be not a brother, how sayest thou, "Our Father"? For the word "Our" is indicative of many persons. Think with whom thou standest at the time of the mysteries! With the Cherubim, with the Seraphim! The Seraphim revile not: no, their mouth fulfills this one only duty, to sing the Hymn of praise, to glorify God. And how then shalt thou be able to say with them, "Holy, Holy, Holy," if thou use thy mouth for reviling? Tell me, I pray. Suppose there were a royal vessel, and that always full of royal dainties, and set apart for that purpose, and then that any one of the servants were to take and use it for holding dung. Would he ever venture again, after it had been filled with dung, to store it away with those other vessels, set apart for those other uses? Surely not. Now railing is like this, reviling is like this. "Our Father!" But what? is this all? Hear also the words, which follow, "which art in Heaven." The moment thou sayest, "Our Father, which art in Heaven," the word raises thee up, it gives wings to thy mind, it points out to thee that thou hast a Fa…

Ephesians 4:31 — Homily on Ephesians 15

As bees will never settle down in an unclean vessel, and this is the reason why those who are skilled in these matters sprinkle the spot with perfumes, and scented ointments, and sweet odors; and the wicker baskets also, in which they will have to settle as soon as they come out of the hives they sprinkle with fragrant wines, and all other sweets, that there may be no noisome smell to annoy them, and drive them away again, so in truth is it also with the Holy Spirit. Our soul is a sort of vessel or basket, capable of receiving the swarms of spiritual gifts; but if there shall be within it gall, and "bitterness, and wrath," the swarms will fly away. Hence this blessed and wise husbandman well and thoroughly cleanses our vessels, withholding neither knife nor any other instrument of iron, and invites us to this spiritual swarm; and as he gathers it, he cleanses us with prayers, and labors, and all the rest. Let us then distinctly understand what this bitterness is. Take, for example, the hollow-hearted man, the crafty, the man who is on the watch to do mischief, the man of evil suspicion. From him then "wrath" and "anger" are ever produced; for it is not possible for a soul like this to be in tranquillity, but the very root of "anger" and "wrath" is "bitterness." The man of this character is both sullen, and never unbends his soul; he is always moody, always gloomy. For as I was saying, they themselves are the first to reap the fruit of their own evil ways.

Ephesians 4:31 — Homily on Ephesians 16

He who is not our enemy, is not necessarily our friend; but there is an intermediate state, neither of enmity nor of friendship, which is perhaps that in which the greater part of mankind stand toward us. He that is not crying is not therefore necessarily also laughing, but there is a state between the two. And so, I say, is the case here. He that is not "bitter" is not necessarily "kind," neither is he that is not "wrathful" necessarily "tender-hearted"; but there is need of a distinct effort, in order to acquire this excellence.

Ephesians 4:31-32 — Homily on Ephesians 16

If we are to attain to the kingdom of Heaven, it is not enough to abandon wickedness, but there must be abundant practice of that which is good also. To be delivered indeed from hell we must abstain from wickedness; but to attain to the kingdom we must cleave fast to virtue.

Ephesians 4:32 — Homily on Ephesians 17

The events which are past have greater force than those which are yet to come, and appear to be both more wonderful and more convincing. And hence accordingly Paul founds his exhortation upon the things which have already been done for us, inasmuch as they, on Christ's account, have a greater force. For to say, "Forgive, and ye shall be forgiven," and "if ye forgive not, ye shall in nowise be forgiven,"-this addressed to men of understanding, and men who believe in the things to come, is of great weight; but Paul appeals to the conscience not by these arguments only, but also by things already done for us. In the former way we may escape punishment, whereas in this latter we may have our share of some positive good. Thou imitatest Christ. This alone is enough to recommend virtue, that it is "to imitate God." This is a higher principle than the other, "for He maketh His sun to rise on the evil and the good, and sendeth rain on the just and the unjust." Because he does not merely say that we are "imitating God," but that we do so in those things wherein we receive ourselves such benefits. He would have us cherish the tender heart of fathers towards each other. For by heart, here, is meant lovingkindness and compassion. For inasmuch as it cannot be that, being men, we shall avoid either giving pain or suffering it, he does the next thing, he devises a remedy,-that we should forgive one another. And yet there is no comparison. For if thou indeed shouldest at this moment forgive any one, he will forgive thee again in return; whereas to God thou hast neither given nor forgiven anything. And thou indeed art forgiving a fellow-servant; whereas God is forgiving a servant, and an enemy, and one that hates Him.

Ephesians 4:32 — Homily on Ephesians 16

For the expression, "forgiving one another," is this; be disposed, he means, to forgive one another. And this forgiveness is greater than that which is shown in money-matters. For he indeed who forgives a debt of money to him that has borrowed of him, does, it is true, a noble and admirable deed, but then the kindness is confined to the body, though to himself indeed he repays a full recompense by that benefit which is spiritual and concerns the soul; whereas he who forgives trespasses will be benefiting alike his own soul, and the soul of him who receives the forgiveness. For by this way of acting, he not only renders himself, but the other also, more charitable.

Ephesians 5:1 — Homily on Ephesians 17

That thou mayest not then think it an act of necessity, hear how He saith, that "He gave Himself up." As thy Master loved thee, love thou thy friend. Nay, but neither wilt thou be able so to love; yet still do so as far as thou art able. Oh, what can be more blessed than a sound like this! Tell me of royalty or whatever else thou wilt, there is no comparison. Forgive another, and thou art "imitating God," thou art made like unto God. It is more our duty to forgive trespasses than debts of money; for if thou forgive debts, thou hast not "imitated God"; whereas if thou shalt forgive trespasses, thou art "imitating God." And yet how shalt thou be able to say, "I am poor, and am not able to forgive it," that is, a debt, when thou forgivest not that which thou art able to forgive, that is, a trespass? And surely thou dost not deem that in this case there is any loss. Yea, is it not rather wealth, is it not abundance, is it not a plentiful store?

Ephesians 5:2 — Homily on Ephesians 17

"Walk in love." Behold, here, the groundwork of all! So then where this is, there is no "wrath, no anger, no clamor, no railing," but all are done away. Accordingly he puts the chief point last. Whence wast thou made a child? Because thou wast forgiven. On the same ground on which thou hast had so vast a privilege vouchsafed thee, on that selfsame ground forgive thy neighbor. Tell me, I say, if thou wert in prison, and hadst ten thousand misdeeds to answer for, and some one were to bring thee into the palace; or rather to pass over this argument, suppose thou wert in a fever and in the agonies of death, and some one were to benefit thee by some medicine, wouldest thou not value him more than all, yea and the very name of the medicine? For if we thus regard occasions and places by which we are benefited, even as our own souls, much more shall we the things themselves. Be a lover then of love; for by this art thou saved, by this hast thou been made a son. And if thou shalt have it in thy power to save another, wilt thou not use the same remedy, and give the advice to all, "Forgive, that ye may be forgiven"? Thus to incite one another, were the part of grateful, of generous, and noble spirits.

Ephesians 5:3 — Homily on Ephesians 17

He has spoken of the bitter passion, of wrath; he now comes to the lesser evil: for that lust is the lesser evil, hear how Moses also in the law says, first, "Thou shalt do no murder," which is the work of wrath, and then, "Thou shalt not commit adultery," which is of lust. For as "bitterness," and "clamor," and "all malice," and "railing," and the like, are the works of the passionate man, so likewise are "fornication, uncleanness, covetousness," those of the lustful; since avarice and sensuality spring from the same passion. But just as in the former case he took away "clamor" as being the vehicle of "anger," so now does he "filthy talking" and "jesting" as being the vehicle of lust.

Ephesians 5:4 — Homily on Ephesians 17

"Nor filthiness, nor foolish talking, or jesting, which are not befitting; but rather giving of thanks." Have no witticisms, no obscenities, either in word or in deed, and thou wilt quench the flame-"let them not even be named," saith he, "among you," that is, let them not anywhere even make their appearance. This he says also in writing to the Corinthians. "It is actually reported that there is fornication among you"; as much as to say, Be ye all pure. For words are the way to acts. Then, that he may not appear a forbidding kind of person and austere, and a destroyer of playfulness, he goes on to add the reason, by saying, "which are not befitting," which have nothing to do with us-"but rather giving of thanks." What good is there in uttering a witticism? thou only raisest a laugh. Tell me, will the shoemaker ever busy himself about anything which does not belong to or befit his trade? or will he purchase any tool of that kind? No, never. Because the things we do not need, are nothing to us.

Ephesians 5:5-6 — Homily on Ephesians 18

There were, it is likely, in the time of our forefathers also, some who "weakened the hands of the people" (Jer. xxxviii. 4), and brought into practice that which is mentioned by Ezekiel,-or rather who did the works of the false prophets, who "profaned God among His people for handfuls of barley" (Ezek. xiii. 19); a thing, by the way, done methinks by some even at this day. When, for example, we say that he who calleth his brother a fool shall depart into hell-fire, others say, "What? Is he that calls his brother a fool to depart into hell-fire? Impossible," say they. And again, when we say that "the covetous man is an idolater," in this too again they make abatements, and say the expression is hyperbolical. And in this manner they underrate and explain away all the commandments. It was in allusion then to these that the blessed Paul, at this time when he wrote to the Ephesians, spoke thus, "For this ye know, that no fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God"; adding, "let no man deceive you with empty words." Now "empty words" are those which for a while are gratifying, but are in nowise borne out in facts; because the whole case is a deception. Because of "fornication," he means, because of "covetousness," because of "uncleanness," or both because of these things, and because of the "deceit," inasmuch as there are deceivers. "Sons of disobedience"; he thus calls those who are utterly disobedient, those who disobey Him.

Ephesians 5:7-8 — Homily on Ephesians 18

Observe how wisely he urges them forward; first, from the thought of Christ, that ye love one another, and do injury to no man; then, on the other hand, from the thought of punishment and hell-fire. "For ye were once darkness," says he, "but are now light in the Lord." Which is what he says also in the Epistle to the Romans; "What fruit then had ye at that time in the things whereof ye are now ashamed?" (Rom. vi. 21), and reminds them of their former wickedness. That is to say, thinking what ye once were, and what ye are now become, do not run back into your former wickedness, nor do "despite to the grace" (Heb. x. 29) of God. "Ye were once darkness, but are now light in the Lord!" Not, he says, by your own virtue, but through the grace of God has this accrued to you. That is to say, ye also were sometime worthy of the same punishments, but now are so no more. "Walk" therefore "as children of light." What is meant however by "children of light," he adds afterwards.

Ephesians 5:9-10 — Homily on Ephesians 18

"In all goodness," he says: this is opposed to the angry, and the bitter: "and righteousness"; this to the covetous: "and truth"; this to false pleasure: not those former things, he says, which I was mentioning, but their opposites. "In all"; that is, the fruit of the Spirit ought to be evinced in everything. "Proving what is well-pleasing unto the Lord"; so that those things are tokens of a childish and imperfect mind.

Ephesians 5:11-13 — Homily on Ephesians 18

He had said, "ye are light." Now the light reproves by exposing the things which take place in the darkness. So that if ye, says he, are virtuous, and conspicuous, the wicked will be unable to lie hidden. For just as when a candle is set, all are brought to light, and the thief cannot enter; so if your light shine, the wicked being discovered shall be caught. So then it is our duty to expose them. How then does our Lord say, "Judge not, that ye be not judged"? (Matt. vii. 1, 3.) Paul did not say "judge," he said "reprove," that is, correct. And the words, "Judge not, that ye be not judged," He spoke with reference to very small errors. Indeed, He added, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" But what Paul is saying is of this sort. As a wound, so long as it is imbedded and concealed outwardly, and runs beneath the surface, receives no attention, so also sin, as long as it is concealed, being as it were in darkness, is daringly committed in full security; but as soon as "it is made manifest," becomes "light"; not indeed the sin itself, (for how could that be?) but the sinner. For when he has been brought out to light, when he has been admonished, when he has repented, when he has obtained pardon, hast thou not cleared away all his darkness? Hast thou not then healed his wound? Hast thou not called his unfruitfulness into fruit? Either this is his meaning, or else what I said above, that your life "being manifest, is light." For no one hides an irreproachable life; whereas things which are hidden, are hidden by darkness covering them.

Ephesians 5:11 — Homily on Ephesians 18

"And have no fellowship," he adds, "with the unfruitful works of darkness, but rather even reprove them; for the things which are done by them in secret, it is a shame even to speak of; but all things when they are reproved are made manifest by the light." Hearken, I entreat you, all, as many of you as like not to be hated for nothing, but to be loved. "What need is there to be hated?" one says. A man commits a robbery, and dost thou not reprove him, but art afraid of his hatred? though this, however, is not being hated for nothing. But dost thou justly convict him, and yet fear the hatred? Convict thy brother, incur enmity for the love's sake which thou owest to Christ, for the love's sake which thou owest to thy brother. Arrest him as he is on his road to the pit of destruction. For to admit him to our table, to treat him with civil speeches, with salutations, and with entertainments, these are no signal proofs of friendship. No, those I have mentioned are the boons which we must bestow upon our friends, that we may rescue their souls from the wrath of God. When we see them lying prostrate in the furnace of wickedness, let us raise them up. "But," they say, "it is of no use, he is incorrigible." However, do thou thy duty, and then thou hast excused thyself to God. Hide not thy talent. It is for this that thou hast speech, it is for this thou hast a mouth and a tongue, that thou mayest correct thy neighbor. It is dumb and reasonless creatures only that have no care for their neighbor, and take no account of others. But dost thou while calling God, "Father," and thy neighbor, "brother," when thou seest him committing unnumbered wickednesses, dost thou prefer his good-will to his welfare? No, do not so, I entreat you. There is no evidence of friendship so true as never to overlook the sins of our brethren. Didst thou see them at enmity? Reconcile them. Didst thou see them guilty of covetousness? Check them. Didst thou see them wronged? Stand up in their defense. It is not on them, it is on thyself thou art conferring the chief benefit. It is for this we are friends, that we may be of use one to another. A man will listen in a different spirit to a friend, and to any other chance person. A chance person he will regard perhaps with suspicion, and so in like manner will he a teacher, but not so a friend.

Ephesians 5:12-13 — Homily on Ephesians 18

"For," he says, "the things which are done by them in secret it is a shame even to speak of: but all things when they are reproved are made manifest by the light." What is it he means to say here? He means this. That some sins in this world are done in secret, and some also openly; but in the other it shall not be so. Now there is no one who is not conscious to himself of some sin. This is why he says, "But all the things when they are reproved are made manifest by the light." What then? Is this again, it will be said, meant concerning idolatry? It is not; the argument is about our life and our sins. "For everything that is made manifest," says he, "is light."

Ephesians 5:14 — Homily on Ephesians 18

By the "sleeper" and the "dead," he means the man that is in sin; for he both exhales noisome odors like the dead, and is inactive like one that is asleep, and like him he sees nothing, but is dreaming, and forming fancies and illusions. Some indeed read, "And thou shalt touch Christ"; but others, "And Christ shall shine Upon thee"; and it is rather this latter. Depart from sin, and thou shalt be able to behold Christ. "For every one that doeth ill, hateth the light, and cometh not to the light." (John iii. 20.) He therefore that doeth it not, cometh to the light. Now he is not saying this with reference to the unbelievers only, for many of the faithful, no less than unbelievers, hold fast by wickedness; nay, some far more. Therefore to these also it is necessary to exclaim, "Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee." To these it is fitting to say this also, "God is not the God of the dead, but of the living." (Matt. xxii. 32.) If then he is not the God of the dead, let us live.

Ephesians 5:15-16 — Homily on Ephesians 19

It is not from any wish that you should be artful, and versatile, that he gives this advice. But what he means is this. The time is not yours. At present ye are strangers, and sojourners, and foreigners, and aliens; seek not honors, seek not glory, seek not authority, nor revenge; bear all things, and in this way, "redeem the time"; give up many things, anything they may require. Imagine now, I say, a man had a magnificent house, and persons were to make their way in, on purpose to murder him, and he were to give a large sum, and thus to rescue himself. Then we should say, he has redeemed himself. So also hast thou a large house, and a true faith in thy keeping. They will come to take all away. Give whatever they may demand, only preserve the principal thing, I mean the faith.

Ephesians 5:15 — Homily on Ephesians 19

He is still cleansing away the root of bitterness, still cutting off the very groundwork of anger. For what is he saying? "Look carefully how ye walk." "They are sheep in the midst of wolves," and he charges them to be also "as doves." For "ye shall be harmless," saith he, "as doves." (Matt. x. 16) Forasmuch then as they were both amongst wolves, and were besides commanded not to defend themselves, but to suffer evil, they needed this admonition. Not indeed but that the former was sufficient to render them stronger; but now that there is besides the addition of the two, reflect how exceedingly it is heightened. Observe then here also, how carefully he secures them, by saying, "Look how ye walk." Whole cities were at war with them; yea, this war made its way also into houses. They were divided, father against son, and son against father, mother against daughter, and daughter against mother. What then? Whence these divisions? They heard Christ say, "He that loveth father or mother more than me, is not worthy of me." (Matt. x. 37.) Lest therefore they should think that he was without reason introducing wars and fightings, (since there was likely to be much anger produced, if they on their part were to retaliate,) to prevent this, he says, "See carefully how ye walk." That is to say, "Except the Gospel message, give no other handle on any score whatever, for the hatred which you will incur." Let this be the only ground of hatred. Let no one have any other charge to make against you; but show all deference and obedience, whenever it does not harm to the message, whenever it does not stand in the way of godliness. For it is said, "Render to all their dues, tribute to whom tribute, custom to whom custom." (Rom. xiii. 7.) For when amongst the rest of the world they shall see us forbearing, they will be put to shame.

Ephesians 5:16 — Homily on Ephesians 19

What is the evil of the day? The evil of the day ought to belong to the day. What is the evil of a body? Disease. And what again the evil of the soul? Wickedness. What is the evil of water? Bitterness. And the evil of each particular thing, is with reference to that nature of it which is affected by the evil. If then there is an evil in the day, it ought to belong to the day, to the hours, to the day-light. So also Christ saith, "Sufficient unto the day is the evil thereof." (Matt. vi. 34.) And from this expression we shall understand the other. In what sense then does he call "the days evil"? In what sense the "time" evil? It is not the essence of the thing, not the things as so created, but it is the things transacted in them. In the same way as we are in the habit of saying, "I have passed a disagreeable and wretched day." And yet how could it be disagreeable, except from the circumstances which took place in it? Now the events which take place in it are, good things from God, but evil things from bad men. So then of the evils which happen in the times, men are the creators, and hence it is that the times are said to be evil. And thus we also call the times evil.

Ephesians 5:17-18 — Homily on Ephesians 19

For indeed intemperance in this renders men passionate and violent, and hot-headed, and irritable and savage. Wine has been given us for cheerfulness, not for drunkenness. Whereas now it appears to be an unmanly and contemptible thing for a man not to get drunk. And what sort of hope then is there of salvation? What? contemptible, tell me, not to get drunk, where to get drunk ought of all things in the world to be most contemptible? For it is of all things right for even a private individual to keep himself far from drunkenness; but how much more so for a soldier, a man who lives amongst swords, and bloodshed, and slaughter: much more, I say, for the soldier, when his temper is sharpened by other causes also, by power, by authority, by being constantly in the midst of stratagems and battles. Wouldest thou know where wine is good? Hear what the Scripture saith, "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul." (Prov. xxxi. 6.) And justly, because it can mitigate asperity and gloominess, and drive away clouds from the brow. "Wine maketh glad the heart of man" (Ps. civ. 15), says the Psalmist. How then does wine produce drunkenness? For it cannot be that one and the same thing should work opposite effects. Drunkenness then surely does not arise from wine, but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose also is thwarted by immoderate use. But hear moreover what our blessed Apostle writes and says to Timothy, "Use a little wine for thy stomach's sake, and thine often infirmities." This is the reason why God has formed our bodies in moderate proportions, and so as to be satisfied with a little, from thence at once instructing us that He has made us adapted to another life. And that life He would fain have bestowed upon us even from the very beginning; but since we rendered ourselves unworthy of it, He deferred it; and in the time during which He deferred it, not even in that does He allow us immoderate indulgence; for a little cup of wine and a single loaf is enough to satisfy a man's hunger. And man the lord of all the brute creation has He formed so as to require less food in proportion than they, and his body small; thereby declaring to us nothing else than this, that we are hastening onward to another life. "Be not drunk," says he, "with wine, wherein is riot"; for it does not save but it destroys; and that, not the body only, but the soul also.

Ephesians 5:18-19 — Homily on Ephesians 19

Dost thou wish, he says, to be cheerful, dost thou wish to employ the day? I give thee spiritual drink; for drunkenness even cuts off the articulate sound of our tongue; it makes us lisp and stammer, and distorts the eyes, and the whole frame together. Learn to sing psalms, and thou shall see the delightfulness of the employment. For they who sing psalms are filled with the Holy Spirit, as they who sing satanic songs are filled with an unclean spirit.

Ephesians 5:18 — Homily on Ephesians 19

And is then this Spirit within us? Yes, indeed, within us. For when we have driven away lying, and bitterness, and fornication, and uncleanness, and covetousness, from our souls, when we are become kind, tender-hearted, forgiving one another, when there is no jesting, when we have rendered ourselves worthy of it, what is there to hinder the Holy Spirit from coming and lighting upon us? And not only will He come unto us, but He will fill our hearts; and when we have so great a light kindled within us, then will the way of virtue be no longer difficult to attain, but will be easy and simple.

Ephesians 5:19 — Homily on Ephesians 19

What is meant by "with your hearts to the Lord"? It means, with close attention and understanding. For they who do not attend closely, merely sing, uttering the words, whilst their heart is roaming elsewhere.

Ephesians 5:20 — Homily on Ephesians 19

That is, "let your requests be made known unto God, with thanksgiving" (Phil. iv. 6); for there is nothing so pleasing to God, as for a man to be thankful. But we shall be best able to give thanks unto God, by withdrawing our souls from the things before mentioned, and by thoroughly cleansing them by the means he has told us. What then? Are we to give thanks for everything that befalls us? Yes; be it even disease, be it even penury. For if a certain wise man gave this advice in the Old Testament, and said, "Whatsoever is brought upon thee take cheerfully, and be patient when thou art changed to a low estate" (Ecclus. ii, 4); much more ought this to be the case in the New. Yes, even though thou know not the word, give thanks. For this is thanksgiving. But if thou give thanks when thou art in comfort and in affluence, in success and in prosperity, there is nothing great, nothing wonderful in that. What is required is, for a man to give thanks when he is in afflictions, in anguish, in discouragements. Utter no word in preference to this, "Lord, I thank thee." And why do I speak of the afflictions of this world? It is our duty to give God thanks, even for hell itself, for the torments and punishments of the next world. For surely it is a thing beneficial to those who attend to it, when the dread of hell is laid like a bridle on our hearts. Let us therefore give thanks not only for blessings which we see, but also for those which we see not, and for those which we receive against our will. For many are the blessings He bestows upon us, without our desire, without our knowledge. And if ye believe me not, I will at once proceed to make the case clear to you. For consider, I pray, do not the impious and unbelieving Gentiles ascribe everything to the sun and to their idols? But what then? Doth He not bestow blessings even upon them? Is it not the work of His providence, that they both have life, and health, and children, and the like? And again they that are called Marcionites, and the Manichees, do they not even blaspheme Him? But what then? Does He not bestow blessings on them every day? Now if He bestows blessings on them that know them not, much more does he bestow them upon us. For what else is the peculiar work of God if it be not this, to do good to all mankind, alike by chastisements and by enjoyments? Let us not then give thanks only when we are in prosperity, for there is nothing great in this. And this the devil also well knows, and therefore he said, "Doth Job fear God for nought? Hast Thou not made an hedge about him and about all that he hath on every side? Touch all that he hath; no doubt, he will renounce Thee to Thy face!" (Job i. 10, 11) However, that cursed one gained no advantage; and God forbid he should gain any advantage of us either; but whenever we are either in penury, or in sicknesses, or in disasters, then let us increase our thanksgiving; thanksgiving, I mean, not in words, nor in tongue, but in deeds and works, in mind and in heart. Let us give thanks unto Him with all our souls. For He loves us more than our parents; and wide as is the difference between evil and goodness, so great is the difference between the love of God and that of our fathers. And these are not my words, but those of Christ Himself Who loveth us. And hear what He Himself saith, "What man is there of you, who, if his son shall ask him for a loaf, will give him a stone? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in Heaven give good things to them that ask Him?" (Matt. vii. 9, 11.) And again, bear what He saith also elsewhere: "Can a woman forget her sucking child that she should not have compassion on the son of her womb? Yea, they may forget, yet will not I forget thee, saith the Lord." (Isa. xlix. 15.) For if He loveth us not, wherefore did He create us? Had He any necessity? Do we supply to Him any ministry and service? Needeth He anything that we can render? Hear…

Ephesians 5:21 — Homily on Ephesians 19

For if thou submit thyself for a ruler's sake, or for money's sake, or from respectfulness, much more from the fear of Christ. Let there be an interchange of service and submission. For then will there be no such thing as slavish service. Let not one sit down in the rank of a freeman, and the other in the rank of a slave; rather it were better that both masters and slaves be servants to one another;-far better to be a slave in this way than free in any other; as will be evident from hence. Suppose the case of a man who should have an hundred slaves, and he should in no way serve them; and suppose again a different case, of an hundred friends, all waiting upon one another. Which will lead the happier life? Which with the greater pleasure, with the more enjoyment? In the one case there is no anger, no provocation, no wrath, nor anything else of the kind whatever; in the other all is fear and apprehension. In the one case too the whole is forced, in the other is of free choice. In the one case they serve one another because they are forced to do so, in the other with mutual gratification. Thus does God will it to be; for this He washed His disciples' feet. Nay more, if thou hast a mind to examine the matter nicely, there is indeed on the part of masters a return of service. For what if pride suffer not that return of service to appear? Yet if the slave on the one hand render his bodily service, and thou maintain that body, and supply it with food and clothing and shoes, this is an exchange of service: because unless thou render thy service as well, neither will he render his, but will be free, and no law will compel him to do it if he is not supported. If this then is the case with servants, where is the absurdity, if it should also become the case with free men. "Subjecting yourselves in the fear," saith he, "of Christ." How great then the obligation, when we shall also have a reward. But he does not choose to submit himself to thee? However do thou submit thyself; not simply yield, but submit thyself. Entertain this feeling towards all, as if all were thy masters. For thou wilt then more surely make them thine, when without receiving anything of theirs, thou of thyself renderest them of thine own. This is "subjecting yourselves one to another in the fear of Christ," in order that we may subdue all the passions, be servants of God, and preserve the love we owe to one another.

Ephesians 5:22 — Homily on Ephesians 20

A Certain wise man, setting down a number of things in the rank of blessings, set down this also in the rank of a blessing, "A wife agreeing with her husband." And elsewhere again he sets it down among blessings, that a woman should dwell in harmony with her husband. And indeed from the beginning, God appears to have made special provision for this union; and discoursing of the twain as one, He said thus, "Male and female created He them"; and again, "There is neither male nor female." For there is no relationship between man and man so close as that between man and wife, if they be joined together as they should be. And therefore a certain blessed man too, when he would express surpassing love, and was mourning for one that was dear to him, and of one soul with him, did not mention father, nor mother, nor child, nor brother, nor friend, but what? "Thy love to me was wonderful," saith he, "passing the love of women." (2 Sam. i. 26) For indeed, in very deed, this love is more despotic than any despotism: for others indeed may be strong, but this passion is not only strong, but unfading. For there is a certain love deeply seated in our nature, which imperceptibly to ourselves knits together these bodies of ours. Thus even from the very beginning woman sprang from man, and afterwards from man and woman sprang both man and woman. Perceivest thou the close bond and connection? And how that God suffered not a different kind of nature to enter in from without? And mark, how many providential arrangements He made. He permitted the man to marry his own sister; or rather not his sister, but his daughter; nay, nor yet his daughter, but something more than his daughter, even his own flesh. And thus the whole He framed from one beginning, gathering all together, like stones in a building, into one. For neither on the one hand did He form her from without, and this was that the man might not feel towards her as towards an alien; nor again did He confine marriage to her, that she might not, by contracting herself, and making all center in herself, be cut off from the rest. Thus as in the case of plants, they are of all others the best, which have but a single stem, and spread out into a number of branches; (since were all confined to the root alone, all would be to no purpose, whereas again had it a number of roots, the tree would be no longer worthy of admiration;) so, I say, is the case here also. From one, namely Adam, He made the whole race to spring, preventing them by the strongest necessity from being ever torn asunder, or separated; and afterwards, making it more restricted, He no longer allowed sisters and daughters to be wives, lest we should on the other hand contract our love to one point, and thus in another manner be cut off from one another. Hence Christ said, "He which made them from the beginning, made them male and female." (Matt. xix. 4) For great evils are hence produced, and great benefits, both to families and to states. For there is nothing which so welds our life together as the love of man and wife. For this many will lay aside even their arms, for this they will give up life itself. And Paul would never without a reason and without an object have spent so much pains on this subject, as when he says here, "Wives, be in subjection unto your own husbands, as unto the Lord." And why so? Because when they are in harmony, the children are well brought up, and the domestics are in good order, and neighbors, and friends, and relations enjoy the fragrance. But if it be otherwise, all is turned upside down, and thrown into confusion. And just as when the generals of an army are at peace one with another, all things are in due subordination, whereas on the other hand, if they are at variance, everything is turned upside down; so, I say, is it also here. Wherefore, saith he, "Wives, be in subjection unto your own husbands, as unto the Lord." Yet how strange! for how then is it, that it is said elsewhere, "If one bid not farew…

Ephesians 5:23-24 — Homily on Ephesians 20

Then, he proceeds with arguments and says that "the husband is the head of the wife, as Christ also is the head of the Church, being Himself the Saviour of the body. But as the Church is subject to Christ, so let the wives be to their husbands in everything." Then after saying, "The husband is the head of the wife, as Christ also is of the Church," he further adds, "and He is the Saviour of the body." For indeed the head is the saving health of the body. He had already laid down beforehand for man and wife, the ground and provision of their love, assigning to each their proper place, to the one that of authority and forethought, to the other that of submission. As then "the Church," that is, both husbands and wives, "is subject unto Christ, so also ye wives submit yourselves to your husbands, as unto God."

Ephesians 5:25 — Homily on Ephesians 20

Thou hast heard how great the submission; thou hast extolled and marvelled at Paul, how, like an admirable and spiritual man, he welds together our whole life. Thou didst well. But now hear what he also requires at thy hands; for again he employs the same example. "Husbands," saith he, "love your wives, even as Christ also loved the Church." Thou hast seen the measure of obedience, hear also the measure of love. Wouldest thou have thy wife obedient unto thee, as the Church is to Christ? Take then thyself the same provident care for her, as Christ takes for the Church. Yea, even if it shall be needful for thee to give thy life for her, yea, and to be cut into pieces ten thousand times, yea, and to endure and undergo any suffering whatever, refuse it not. Though thou shouldest undergo all this, yet wilt thou not, no, not even then, have done anything like Christ. For thou indeed art doing it for one to whom thou art already knit; but He for one who turned her back on Him and hated Him. In the same way then as He laid at His feet her who turned her back on Him, who hated, and spurned, and disdained Him, not by menaces, nor by violence, nor by terror, nor by anything else of the kind, but by his unwearied affection; so also do thou behave thyself toward thy wife. Yea, though thou see her looking down upon thee, and disdaining, and scorning thee, yet by thy great thoughtfulness for her, by affection, by kindness, thou wilt be able to lay her at thy feet. For there is nothing more powerful to sway than these bonds, and especially for husband and wife. A servant, indeed, one will be able, perhaps, to bind down by fear; nay not even him, for he will soon start away and be gone. But the partner of one's life, the mother of one's children, the foundation of one's every joy, one ought never to chain down by fear and menaces, but with love and good temper. For what sort of union is that, where the wife trembles at her husband? And what sort of pleasure will the husband himself enjoy, if he dwells with his wife as with a slave, and not as with a free-woman? Yea, though thou shouldest suffer anything on her account, do not upbraid her; for neither did Christ do this.

Ephesians 5:26-27 — Homily on Ephesians 20

"That He might sanctify it having cleansed it," he proceeds, "by the washing of water with the word; that He might present the Church to Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish." "By the washing or layer" He washeth her uncleanness. "By the word," saith he. What word? "In the Name of the Father, and of the Son, and of the Holy Ghost." And not simply hath He adorned her, but hath made her "glorious, not having spot, or wrinkle, or any such thing." Let us then also seek after this beauty ourselves, and we shall be able to create it. Seek not thou at thy wife's hand, things which she is not able to possess. Seest thou that the Church had all things at her Lord's hands? By Him was made glorious, by Him was made pure, by Him made without blemish? Turn not thy back on thy wife because of her deformity. Hear the Scripture that saith, "The bee is little among such as fly, but her fruit is the chief of sweet things." She is of God's fashioning. Thou reproachest not her, but Him that made her; what can the woman do? Praise her not for her beauty. Praise and hatred and love based on personal beauty belong to unchastened souls. Seek thou for beauty of soul. Imitate the Bridegroom of the Church. Outward beauty is full of conceit and great license, and throws men into jealousy, and the thing often makes thee suspect monstrous things. But has it any pleasure? For the first or second month, perhaps, or at most for the year: but then no longer; the admiration by familiarity wastes away. Meanwhile the evils which arose from the beauty still abide, the pride, the folly, the contemptuousness. Whereas in one who is not such, there is nothing of this kind. But the love having begun on just grounds, still continues ardent, since its object is beauty of soul, and not of body. What better, tell me, than heaven? What better than the stars? Tell me of what body you will, yet is there none so fair. Tell me of what eyes you will, yet are there none so sparkling. When these were created, the very Angels gazed with wonder, and we gaze with wonder now; yet not in the same degree as at first. Such is familiarity; things do not strike us in the same degree. How much more in the case of a wife! And if moreover disease come too, all is at once fled. Let us seek in a wife affectionateness, modest-mindedness, gentleness; these are the characteristics of beauty. But loveliness of person let us not seek, nor upbraid her upon these points, over which she has no power, nay, rather, let us not upbraid at all, (it were rudeness,) nor let us be impatient, nor sullen. Do ye not see how many, after living with beautiful wives, have ended their lives pitiably, and how many, who have lived with those of no great beauty, have run on to extreme old age with great enjoyment. Let us wipe off the "spot" that is within, let us smooth the "wrinkles" that are within, let us do away the "blemishes" that are on the soul. Such is the beauty God requires. Let us make her fair in God's sight, not in our own. Let us not look for wealth, nor for that high-birth which is outward, but for that true nobility which is in the soul. Let no one endure to get rich by a wife; for such riches are base and disgraceful; no, by no means let any one seek to get rich from this source. "For they that desire to be rich, fall into a temptation and a snare, and many foolish and hurtful lusts, and into destruction and perdition." Seek not therefore in thy wife abundance of wealth, and thou shall find everything else go well. Who, tell me, would overlook the most important things, to attend to those which are less so? And yet, alas! this is in every case our feeling. Yes, if we have a son, we concern ourselves not how he may be made virtuous, but how we may get him a rich wife; not how he may be well-mannered, but well-monied: if we follow a business, we enquire not how it may be clear of sin, but how it may bring us in most pro…

Ephesians 5:26 — Homily on Ephesians 20

"And gave Himself up," he says, "for it, that He might sanctify and cleanse it." So then she was unclean! So then she had blemishes, so then she was unsightly, so then she was worthless! Whatsoever kind of wife thou shalt take, yet shalt thou never take such a bride as the Church, when Christ took her, nor one so far removed from thee as the Church was from Christ, And yet for all that, He did not abhor her, nor loathe her for her surpassing deformity. Wouldest thou hear her deformity described? Hear what Paul saith, "For ye were once darkness." Didst thou see the blackness of her hue? What blacker than darkness? But look again at her boldness, "living," saith he, "in malice and envy." Look again at her impurity; "disobedient, foolish." But what am I saying? She was both foolish, and of an evil tongue; and yet notwithstanding, though so many were her blemishes, yet did He give Himself up for her in her deformity, as for one in the bloom of youth, as for one dearly beloved, as for one of wonderful beauty. And it was in admiration of this that Paul said, "For scarcely for a righteous man will one die"; and again, "in that while we were yet sinners, Christ died for us." And though such as this, He took her, He arrayed her in beauty, and washed her, and refused not even this, to give Himself for her.

Ephesians 5:28 — Homily on Ephesians 20

"Even so ought husbands to love their own wives," saith he, "as their own bodies." What, again, means this? To how much greater a similitude, and stronger example has he come; and not only so, but also to one how much nearer and clearer, and to a fresh obligation. For that other one was of no very constraining force, for He was Christ, and was God, and gave Himself. He now manages his argument on a different ground, saying, "so ought men"; because the thing is not a favor, but a debt. Then, "as their own bodies." And why?

Ephesians 5:29 — Homily on Ephesians 20

"For no man ever hated his own flesh, but nourisheth and cherisheth it." That is, tends it with exceeding care. And how is she his flesh? Hearken; "This now is bone of my bones," saith Adam, "and flesh of my flesh." For she is made of matter taken from us. And not only so, but also, "they shall be," saith God, "one flesh." "Even as Christ also the Church." Here he returns to the former example.

Ephesians 5:30 — Homily on Ephesians 20

"Because we are members of His body, of His flesh and of His bones." Tell me not that such and such things are so. Seest thou not that we have in our own flesh itself many defects? For one man, for instance, is lame, another has his feet distorted, another his hands withered, another some other member weak; and yet nevertheless he does not grieve at it, nor cut it off, but oftentimes prefers it even to the other. Naturally enough; for it is part of himself. As great love as each entertains towards himself, so great he would have us entertain towards a wife. Not because we partake of the same nature; no, this ground of duty towards a wife is far greater than that; it is that there are not two bodies but one; he the head, she the body. And how saith he elsewhere "and the Head of Christ is God"? This I too say, that as we are one body, so also are Christ and the Father One. And thus then is the Father also found to be our Head. He sets down two examples, that of the natural body and that of Christ's body.

Ephesians 5:31 — Homily on Ephesians 20

"For this cause shall a man leave his father and mother, and shall cleave to his wife, and the twain shall become one flesh." Behold again a third ground of obligation; for he shows that a man leaving them that begat him, and from whom he was born, is knit to his wife; and that then the one flesh is, father, and mother, and the child, from the substance of the two commingled. For indeed by the commingling of their seeds is the child produced, so that the three are one flesh. Thus then are we in relation to Christ; we become one flesh by participation, and we much more than the child. And why and how so? Because so it has been from the beginning. Now why did he not say of the wife also, She shall be joined unto her husband? Why, I say, is this? Because he was discoursing concerning love, and was discoursing to the husband. For to her indeed he discourses concerning reverence, and says, "the husband is the head of the wife", and again, "Christ is the Head of the Church." Whereas to him he discourses concerning love, and commits to him this province of love, and declares to him that which pertains to love, thus binding him and cementing him to her. For the man that leaves his father for the sake of his wife, and then again, leaves this very wife herself and abandons her, what forbearance can he deserve?

Ephesians 5:32 — Homily on Ephesians 20

"This is great mystery: but I speak in regard of Christ and of the Church." Why does he call it a great mystery? That it was something great and wonderful, the blessed Moses, or rather God, intimated. For the present, however, saith he, I speak regarding Christ, that having left the Father, He came down, and came to the Bride, and became one Spirit. "For he that is joined unto the Lord is one Spirit." (1 Cor. vi. 17) And well saith he, "it is a great mystery." And then as though he were saying, "But still nevertheless the allegory does not destroy affection," he adds, For indeed, in very deed, a mystery it is, yea, a great mystery, that a man should leave him that gave him being, him that begat him, and that brought him up, and her that travailed with him and had sorrow, those that have bestowed upon him so many and great benefits, those with whom he has been in familiar intercourse, and be joined to one who was never even seen by him and who has nothing in common with him, and should honor her before all others. A mystery it is indeed. And yet are parents not distressed when these events take place, but rather, when they do not take place; and are delighted when their wealth is spent and lavished upon it.-A great mystery indeed! and one that contains some hidden wisdom. Such Moses prophetically showed it to be from the very first; such now also Paul proclaims it, where he saith, "concerning Christ and the Church." This then is marriage when it takes place according to Christ, spiritual marriage, and spiritual birth, not of blood, nor of travail, nor of the will of the flesh. Such was the birth of Christ, not of blood, nor of travail. Such also was that of Isaac. Hear how the Scripture saith, "And it ceased to be with Sarah after the manner of women." (Gen. xviii. 11) Yea, a marriage it is, not of passion, nor of the flesh, but wholly spiritual, the soul being united to God by a union unspeakable, and which He alone knoweth. Therefore he saith, "He that is joined unto the Lord is one spirit." (1 Cor. vi. 17) Mark how earnestly he endeavors to unite both flesh with flesh, and spirit with spirit. And where are the heretics? Never surely, if marriage were a thing to be condemned, would he have called Christ and the Church a bride and bridegroom; never would he have brought forward by way of exhortation the words, "A man shall leave his father and his mother"; and again have added, that it was "spoken in regard of Christ and of the Church." For of her it is that the Psalmist also saith, "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house. So shall the king desire thy beauty." (Ps. xlv. 10, 11) Therefore also Christ saith, "I came out from the Father, and am come." (John xvi. 28) But when I say, that He left the Father, imagine not such a thing as happens among men, a change of place; for just in the same way as the word "go forth" is used, not because He literally came forth, but because of His incarnation, so also is the expression, "He left the Father."

Ephesians 5:33 — Homily on Ephesians 20

"Nevertheless do ye also severally love each one his own wife even as himself; and let the wife see that she fear her husband." For indeed, in very deed, a mystery it is, yea, a great mystery, that a man should leave him that gave him being, him that begat him, and that brought him up, and her that travailed with him and had sorrow, those that have bestowed upon him so many and great benefits, those with whom he has been in familiar intercourse, and be joined to one who was never even seen by him and who has nothing in common with him, and should honor her before all others. A mystery it is indeed. And yet are parents not distressed when these events take place, but rather, when they do not take place; and are delighted when their wealth is spent and lavished upon it. However not for the husband's sake alone it is thus said, but for the wife's sake also, that "he cherish her as his own flesh, as Christ also the Church," and, "that the wife fear her husband." He is no longer setting down the duties of love only, but what? "That she fear her husband." The wife is a second authority; let not her then demand equality, for she is under the head; nor let him despise her as being in subjection, for she is the body; and if the head despise the body, it will itself also perish. But let him bring in love on his part as a counterpoise to obedience on her part. For example, let the hands and the feet, and all the rest of the members be given up for service to the head, but let the head provide for the body, seeing it contains every sense in itself. Nothing can be better than this union. And yet how can there ever be love, one may say, where there is fear? It will exist there, I say, preeminently. For she that fears and reverences, loves also; and she that loves, fears and reverences him as being the head, and loves him as being a member, since the head itself is a member of the body at large. Hence he places the one in subjection, and the other in authority, that there may be peace; for where there is equal authority there can never be peace; neither where a house is a democracy, nor where all are rulers; but the ruling power must of necessity be one. And this is universally the case with matters referring to the body, inasmuch as when men are spiritual, there will be peace. There were "five thousand souls," and not one of them said, "that aught of the things which he possessed was his own", but they were subject one to another; an indication this of wisdom, and of the fear of God. The principle of love, however, he explains; that of fear he does not. And mark, how on that of love he enlarges, stating the arguments relating to Christ and those relating to one's own flesh, the words, "For this cause shall a man leave his father and mother." Whereas upon those drawn from fear he forbears to enlarge. And why so? Because he would rather that this principle prevail, this, namely, of love; for where this exists, everything else follows of course, but where the other exists, not necessarily. For the man who loves his wife, even though she be not a very obedient one, still will bear with everything. So difficult and impracticable is unanimity, where persons are not bound together by that love which is founded in supreme authority; at all events, fear will not necessarily effect this. Accordingly, he dwells the more upon this, which is the strong tie. And the wife though seeming to be the loser in that she was charged to fear, is the gainer, because the principal duty, love, is charged upon the husband. "But what," one may say, "if a wife reverence me not?" Never mind, thou art to love, fulfill thine own duty. For though that which is due from others may not follow, we ought of course to do our duty. This is an example of what I mean. He says, "submitting yourselves one to another in the fear of Christ." And what then if another submit not himself? Still obey thou the law of God. Just so, I say, is it also here. Let the wife at least, though sh…

Ephesians 6:1-3 — Homily on Ephesians 21

As a man in forming a body, places the head first, after that the neck, then the feet, so does the blessed Paul proceed in his discourse. He has spoken of the husband, he has spoken of the wife, who is second in authority, he now goes on by gradual advances to the third rank-which is that of children. For the husband has authority over the wife, and the husband and the wife over the children. Here he has not a word of discourse concerning Christ, not a word on high subjects, for he is as yet addressing his discourse to tender understandings. And it is for this reason, moreover, that he makes his exhortation short, inasmuch as children cannot follow up a long argument. For this reason also he does not discourse at all about a kingdom, (because it does not belong to the tender age of childhood to understand these subjects,) but what a child's soul most especially longs to hear, that he says, namely, that it shall "live long." For if any one shall enquire why it is that he omitted to discourse concerning a kingdom, but set before them the commandment laid down in the law, he does this because he speaks to them as infantile, and because he is well aware that if the husband and the wife are thus disposed according to the law which he has laid down, there will be but little trouble in securing the submission of the children. For whenever any matter has a good and sound and orderly principle and foundation, everything will thenceforward go on with method and regularity, with much facility: the more difficult thing is to settle the foundation, to lay down a firm basis. "Children," saith he, "obey your parents in the Lord," that is, according to the Lord. This, he means to say, is what God commands you. But what then if they shall command foolish things? Generally a father, however foolish he may be himself, does not command foolish things. However, even in that case, the Apostle has guarded the matter, by saying, "in the Lord"; that is, wherever you will not be offending against God. So that if the father be a gentile or a heretic, we ought no longer to obey, because the command is not then, "in the Lord." But how is it that he says, "Which is the first commandment"? For the first is, "Thou shalt not commit adultery;-Thou shalt not kill." He does not speak of it then as first in rank, but in respect of the promise. For upon those others there is no reward annexed, as being enacted with reference to evil things, and to departure from evil things. Whereas in these others, where there is the practice of good, there is further a promise held out. And observe how admirable a foundation he has laid for the path of virtue, that is, honor and reverence towards parents. When he would lead us away from wicked practices, and is just about to enter upon virtuous ones, this is the first thing he enjoins, honor towards parents; inasmuch as they before all others are, after God, the authors of our being, so that it is reasonable they should be the first to reap the fruits of our right actions; and then all the rest of mankind. For if a man have not this honor for parents he will never be gentle toward those unconnected with him.

Ephesians 6:4 — Homily on Ephesians 21

He does not say, "love them," because to this nature draws them even against their own will, and it were superfluous to lay down a law on such subjects. But what does he say? "Provoke not your children to wrath," as many do by disinheriting them, and disowning them, and treating them overbearingly, not as free, but as slaves. This is why he says, "Provoke not your children to wrath." Then, which is the chief thing of all, he shows how they will be led to obedience, referring the whole source of it to the head and chief authority. And in the same way as he has shown the husband to be the cause of the wife's obedience, (which is the reason also why he addresses the greater part of his arguments to him, advising him to attach her to himself by the power of love,) so, I say, here also, he refers the efficiency to him, by saying, "But bring them up in the chastening and admonition of the Lord." Thou seest that where there are spiritual ties, the natural ties will follow. Do you wish your son to be obedient? From the very first "Bring him up in the chastening and admonition of the Lord." Never deem it an unnecessary thing that he should be a diligent hearer of the divine Scriptures. For there the first thing he hears will be this, "Honor thy father and thy mother"; so that this makes for thee. Never say, this is the business of monks. Am I making a monk of him? No. There is no need he should become a monk. Why be so afraid of a thing so replete with so much advantage? Make him a Christian. For it is of all things necessary for laymen to be acquainted with the lessons derived from this source; but especially for children. For theirs is an age full of folly; and to this folly are superadded the bad examples derived from the heathen tales, where they are made acquainted with those heroes so admired amongst them, slaves of their passions, and cowards with regard to death; as, for example, Achilles, when he relents, when he dies for his concubine, when another gets drunk, and many other things of the sort. He requires therefore the remedies against these things. How is it not absurd to send children out to trades, and to school, and to do all you can for these objects, and yet, not to "bring them up in the chastening and admonition of the Lord"? And for this reason truly we are the first to reap the fruits, because we bring up our children to be insolent and profligate, disobedient, and mere vulgar fellows. Let us not then do this; no, let us listen to this blessed Apostle's admonition. "Let us bring them up in the chastening and admonition of the Lord." Let us give them a pattern. Let us make them from the earliest age apply themselves to the reading of the Scriptures. Why, tell me, do ye not imitate them of old? Ye women, especially, emulate those admirable women. Has a child been born to any one? Imitate Hannah's example; look at what she did. She brought him up at once to the temple. Who amongst you would not rather that his son should become a Samuel than that he should be king of the whole world ten thousand times over? "And how," you will say, "is it possible he should become such a one?" Why is it not possible? It is because thou dost not choose it thyself, nor committest him to the care of those who are able to make him such a one. "And who," it will be said, "is such a one as this?" God. Since she put him into the hands of God. For not even Eli himself was one of those in any great degree qualified to form him; (how could he be, he who was not able to form even his own children?) No, it was the faith of the mother and her earnest zeal that wrought the whole. He was her first child, and her only one, and she knew not whether she should ever have others besides. Yet she did not say, "I will wait till the child is grown up, that he may have a taste of the things of this life, I will allow him to have his pastime in them a little in his childish years." No, all these thoughts the woman repudiated, she was absorbed in one object, h…

Ephesians 6:5 — Homily on Ephesians 22

"Servants," saith he, "be obedient to them that, according to the flesh, are your masters." Thus at once he raises up, at once soothes the wounded soul. Be not grieved, he seems to say, that you are inferior to the wife and the children. Slavery is nothing but a name. The mastership is "according to the flesh," brief and temporary; for whatever is of the flesh, is transitory. "With fear," he adds, "and trembling." Thou seest that he does not require the same fear from slaves as from wives: for in that case he simply said, "and let the wife see that she fear her husband"; whereas in this case he heightens the expression, "with fear," he saith, "and trembling, in singleness of your heart, as unto Christ." This is what he constantly says. What meanest thou, blessed Paul? He is a brother, or rather he has become a brother, he enjoys the same privileges, he belongs to the same body. Yea, more, he is the brother, not of his own master only, but also of the Son of God, he is partaker of all the same privileges; yet sayest thou, "obey your masters according to the flesh, with fear and trembling"? Yes, for this very reason, he would say, I say it. For if I charge free men to submit themselves one to another in the fear of God,-as he said above, "submitting yourselves one to another in the fear of Christ";-if I charge moreover the wife to fear and reverence her husband, although she is his equal; much more must I so speak to the servant. It is no sign of low birth, rather it is the truest nobility, to understand how to lower ourselves, to be modest and unassuming, and to give way to our neighbor. And the free have served the free with much fear and trembling. "In singleness of heart," he says. And it is well said, since it is possible to serve with fear and trembling, and yet not of good will, but in just any way that may be possible. Many servants in many instances secretly cheat their masters. And this cheating accordingly he does away, by saying, "in singleness of your heart as unto Christ, not in the way of eye-service as men-pleasers, but as servants of Christ, doing the will of God from the heart; with good-will doing service, as unto the Lord, and not unto men." Seest thou how many words he requires, in order to implant this good principle, "with goodwill," I mean, and "from the heart"? That other service, "with fear and trembling" I mean, we see many rendering to their masters, and the master's threat goes far to secure that. But show, saith he, that thou servest as "the servant of Christ," not of man. Make the right action your own, not one of compulsion. Just as in the words which follow, he persuades and instructs the man who is ill-treated by another to make the right action his own, and the work of his own free choice. Because inasmuch as the man that smites the cheek, is not supposed to come to that act in consequence of any intention in the person struck, but only of his own individual malice, what saith He? "Turn to him the other also"; to show him that in submitting to the first thou wert not unwilling. For he that is lavish in suffering wrong, makes that his own which is not his own act, by suffering himself to be smitten on the other cheek also, and not merely by enduring the first blow. For this latter will have perhaps the appearance even of cowardice; but that of a high philosophy.-Thus thou wilt show that it was for the sake of wisdom that thou didst bear the first blow also. And so in the present case, show here too, that thou bearest this slavery also willingly. The man-pleaser then is no servant of Christ. The servant of Christ is not a man-pleaser. For who that is the servant of God, makes it his object to please men? And who that pleases men, can be a servant of God? "From the heart," saith he, "with good-will doing service." For since it is possible to do service even with singleness of heart and not wrongfully, and yet not with all one's might, but only so far as fulfilling one's bounden duty, therefo…

Ephesians 6:5-8 — Homily on Ephesians 22

Thus then it is not husband only, nor wife, nor children, but virtuous servants also that contribute to the organization and protection of a house. Therefore the blessed Paul has not overlooked this department even. He comes to it, however, in the last place, because it is last in dignity and rank. Still he addresses much discourse also to them, no longer in the same tone as to children, but in a far more advanced way, inasmuch as he does not hold out to these the promise in this world, but in that which is to come. "Knowing," saith he, "that whatsoever good or evil thing each one doeth, the same shall he receive of the Lord," and thus at once instructs them to love wisdom. For though they be inferior to the children in dignity, still in mind they are superior to them.

Ephesians 6:9 — Homily on Ephesians 22

"And ye masters," he continues, "do the same things unto them." The same things. What are these? "With good-will do service." However he does not actually say, "do service," though by saying, "the same things," he plainly shows this to be his meaning. For the master himself is a servant. "Not as men-pleasers," he means, "and with fear and trembling": that is, toward God, fearing lest He one day accuse you for your negligence toward your slaves. "And forbear threatening;" be not irritating, he means, nor oppressive. "Knowing that both their Master and yours is in Heaven." Ah! How mighty a Master does he hint at here! How startling the suggestion! It is this. "With what measure thou metest, it shall be measured unto thee again"; lest thou hear the sentence, "Thou wicked servant. I forgave thee all that debt." "And there is no respect of persons," he saith, "with Him." Think not, he would say, that what is done towards a servant, He will therefore forgive, because done to a servant. Heathen laws indeed as being the laws of men, recognize a difference between these kinds of offenses. But the law of the common Lord and Master of all, as doing good to all alike, and dispensing the same rights to all, knows no such difference. But should any one ask, whence is slavery, and why it has found entrance into human life, (and many I know are both glad to ask such questions, and desirous to be informed of them,) I will tell you. Slavery is the fruit of covetousness, of degradation, of savagery; since Noah, we know, had no servant, nor had Abel, nor Seth, no, nor they who came after them. The thing was the fruit of sin, of rebellion against parents. Let children hearken to this, that whenever they are undutiful to their parents, they deserve to be servants. Such a child strips himself of his nobility of birth; for he who rebels against his father is no longer a son; and if he who rebels against his father is not a son, how shall he be a son who rebels against our true Father? He has departed from his nobility of birth, he has done outrage to nature. Then come also wars, and battles, and take their prisoners. Well, but Abraham, you will say, had servants. Yes, but he used them not as servants. Observe how everything depends upon the head; the wife, by telling him "to love her"; the children, by telling him "to bring them up in the chastening and admonition of the Lord"; the servants, by the words, "knowing that both their Master and yours is in Heaven." So, saith he, ye also in like manner, as being yourselves servants, shall be kind and indulgent.

Ephesians 6:10 — Homily on Ephesians 22

"Finally," saith he, "be strong in the Lord." Whenever the discourse is about to conclude, he always employs this turn. Said I not well from the first, that every man's house is a camp in itself? For look, having disposed of the several offices, he proceeds to arm them, and to lead them out to war. If no one usurps the other's office, but every one remains at his post, all will be well ordered. "Be strong," saith he, "in the Lord, and in the strength of His might." That is, in the hope which we have in Him, by means of His aid. For as he had enjoined many duties, which were necessary to be done, fear not, he seems to say, cast your hope upon the Lord, and He will make all easy. But now, when any one is going to the theater, or going off to the bath, he drags all his servants after him; but when he goes to church, not for a moment; nor does he compel them to attend and hear. Now how shall thy servant listen, when thou his master art attending to other things? Hast thou purchased, hast thou bought thy slave? Before all things enjoin him what God would have him do, to be gentle towards his fellow-servants, and to make much account of virtue. Every one's house is a city; and every man is a prince in his own house. That the house of the rich is of this character, is plain enough, where there are both lands, and stewards, and rulers over rulers. But I say that the house of the poor also is a city. Because here too there are offices of authority; for instance, the husband has authority over the wife, the wife over the servants, the servants again over their own wives; again the wives and the husbands over the children. Does he not seem to you to be, as it were, a sort of king, having so many authorities under his own authority? and that it were meet that he should be more skilled both in domestic and general government than all the rest? For he who knows how to manage these in their several relations, will know how to select the fittest men for offices, yes, and will choose excellent ones. And thus the wife will be a second king in the house, lacking only the diadem; and be who knows how to choose this king, will excellently regulate all the rest.

Ephesians 6:11 — Homily on Ephesians 22

"Put on the whole armor of God, that ye may be able to stand against the wiles of the devil." He saith not, against the fightings, nor against the hostilities, but against the "wiles." For this enemy is at war with us, not simply, nor openly, but by "wiles." What is meant by wiles? To use "wiles," is to deceive and to take by artifice or contrivance; a thing which takes place both in the case of the arts, and by words, and actions, and stratagems, in the case of those who seduce us. I mean something like this. The Devil never proposes to us sins in their proper colors; he does not speak of idolatry, but he sets it off in another dress, using "wiles," that is, making his discourse plausible, employing disguises. Now therefore the Apostle is by this means both rousing the soldiers, and making them vigilant, by persuading and instructing them, that our conflict is with one skilled in the arts of war, and with one who wars not simply, nor directly, but with much wiliness. And first then he arouses the disciples from the consideration of the Devil's skill; but in the second place, from his nature, and the number of his forces. It is not from any desire to dispirit the soldiers that stand under him, but to arouse, and to awaken them, that he mentions these stratagems, and prepares them to be vigilant; for had he merely detailed their power, and there stopped his discourse, he must have dispirited them. But now, whereas both before and after this, he shows that it is possible to overcome such an enemy, he rather raises their courage; for the more clearly the strength of our adversaries is stated on our part to our own people, so much the more earnest will it render our soldiers. "Let us put on the whole armor of God." Seest thou how he banishes all fear? For if it be possible "to do all, and to stand," his describing in detail the power of the enemy does not create cowardice and fear, but it shakes off indolence. "That ye may be able," he saith, "to withstand in the evil day." And he further gives them encouragement too from the time; the time, he seems to say, is short; so that ye must needs stand; faint not when the slaughter is achieved.

Ephesians 6:12 — Homily on Ephesians 22

"For our wrestling is not," saith he, "against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness, in the heavenly places." Having stimulated them by the character of the conflict, he next goes on to arouse them also by the prizes set before them. For what is his argument? Having said that the enemies are fierce, he adds further, that they despoil us of vast blessings. What are these? The conflict lies "in the heavenlies"; the struggle is not about riches, not about glory, but about our being enslaved. And thus is the enmity irreconcilable. The strife and the conflict are fiercer when for vast interests at stake; for the expression "in the heavenlies" is equivalent to, "for the heavenly things." It is not that they may gain anything by the conquest, but that they may despoil us. As if one were to say, "In what does the contract lie?" In gold. The word "in," means, "in behalf of"; the word "in," also means, "on account of." Observe how the power of the enemy startles us; how it makes us all circumspection, to know that the hazard is on behalf of vast interests, and the victory for the sake of great rewards. For he is doing his best to cast us out of Heaven. He speaks of certain "principalities, and powers, and world-rulers of this darkness." What darkness? Is it that of night? No, but of wickedness. "For ye were," saith he, "once darkness"; so naming that wickedness which is in this present life; for beyond it, it will have no place, not in Heaven, nor in the world to come. "World-rulers" he calls them, not as having the mastery over the world, but the Scripture is wont to call wicked practices "the world," as, for example, where Christ saith, "They are not of this world, even as I am not of the world." What then, were they not of the world? Were they not clothed with flesh? Were they not of those who are in the world? And again; "The world hateth Me, but you it cannot hate." Where again He calls wicked practices by this name. Thus the Apostle here by the world means wicked men, and the evil spirits have more especial power over them. "Against the spiritual hosts of wickedness," saith he, "in the heavenly places." "Principalities, and powers," he speaks of; just as in the heavenly places there are "thrones and dominions, principalities and powers." If then it is a warfare, if such are the forces arrayed against us, if "the principalities" are incorporeal, if they are "rulers of the world," if they are "the spiritual hosts of wickedness," how, tell me, canst thou live in self-indulgence? How canst thou be dissolute? How if we are unarmed, shall we be able to overcome? These words let every one repeat to himself every day, whenever he is under the influence of anger, or of lust, whenever he is aiming, and all to no profit, after this languid life. Let him hearken to the blessed Paul, saying to him, "Our wrestling is not against flesh and blood, but against the principalities, against the powers." A harder warfare this than that which is matter of sense, a fiercer conflict. Think how long time this enemy is wrestling, for what it is that he is fighting, and be more guarded than ever. "Nay," a man will say, "but as he is the devil, he ought to have been removed out of the way, and then all had been saved." These are the pretenses to which some of your indolent ones in self-defense give utterance. When thou oughtest to be thankful, O man, that, if thou hast a mind, thou hast the victory over such a foe, thou art on the contrary even discontented, and givest utterance to the words of some sluggish and sleepy soldier. Thou knowest the points of attack, if thou choosest. Reconnoiter on all sides, fortify thyself. Not against the devil alone is the conflict, but also against his powers. How then, you may say, are we to wrestle with the darkness? By becoming light. How with the "spiritual hosts of wickedness"? By becoming good. For…

Ephesians 6:13 — Homily on Ephesians 23

He discourses much concerning standing, saying also elsewhere, "Watch ye, stand fast." And again, "So stand fast in the Lord." And again, "Let him that thinketh he standeth, take heed lest he fall." And again, "That ye may be able, having done all, to stand." Doubtless then he does not mean merely any way of standing, but a correct way, and as many as have had experience in wars know how great a point it is to know how to stand. For if in the case of boxers and wrestlers, the trainer recommends this before anything else, namely, to stand firm, much more will it be the first thing in warfare, and military matters. The man who, in a true sense, stands, is upright; he stands not in a lazy attitude, not leaning upon anything. Exact uprightness discovers itself by the way of standing, so that they who are perfectly upright, they stand. But they who do not stand, cannot be upright, but are unstrung and disjointed. The luxurious man does not stand upright, but is bent; so is the lewd man, and the lover of money. He who knows how to stand will from his very standing, as from a sort of foundation, find every part of the conflict easy to him.

Ephesians 6:13 — Homily on Ephesians 22

"Wherefore," saith he, "take up the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand." By "evil day" he means the present life, and calls it too "this present evil world", from the evils which are done in it. It is as much as to say, Always be armed. And again, "having done all," saith he; that is, both passions, and vile lusts, and all things else that trouble us. He speaks not merely of doing the deed, but of completing it, so as not only to slay, but to stand also after we have slain. For many who have gained this victory, have fallen again. "Having done," saith he, "all"; not having done one, but not the other. For even after the victory, we must stand. An enemy may be struck, but things that are struck revive again if we do not stand. But if after having fallen they rise up again, so long as we stand, they are fallen. So long as we waver not, the adversary rises not again.

Ephesians 6:14 — Homily on Ephesians 23

Having drawn up this army, and roused their zeal,-for both these things were requisite, both that they should be drawn up in array and subject to each other, and that their spirit should be aroused,-and having inspired them with courage, for this was requisite also, he next proceeds also to arm them. For arms had been of no use, had they not been first posted each in his own place, and had not the spirit of the soldier's soul been roused; for we must first arm him within, and then without. Now if this is the case with soldiers, much more is it with spiritual soldiers. Or rather in their case, there is no such thing as arming them without, but everything is within. He hath roused their ardor, and set it on fire, he hath added confidence. He hath set them in due array. Observe how he also puts on the armor. "Stand therefore," saith he. The very first feature in tactics is, to know how to stand well, and many things will depend upon that. Hence he discourses much concerning standing, saying also elsewhere, "Watch ye, stand fast." And again, "So stand fast in the Lord." And again, "Let him that thinketh he standeth, take heed lest he fall." And again, "That ye may be able, having done all, to stand." Doubtless then he does not mean merely any way of standing, but a correct way, and as many as have had experience in wars know how great a point it is to know how to stand. For if in the case of boxers and wrestlers, the trainer recommends this before anything else, namely, to stand firm, much more will it be the first thing in warfare, and military matters. The man who, in a true sense, stands, is upright; he stands not in a lazy attitude, not leaning upon anything. Exact uprightness discovers itself by the way of standing, so that they who are perfectly upright, they stand. But they who do not stand, cannot be upright, but are unstrung and disjointed. The luxurious man does not stand upright, but is bent; so is the lewd man, and the lover of money. He who knows how to stand will from his very standing, as from a sort of foundation, find every part of the conflict easy to him. "Stand therefore," saith he, "having girded your loins with truth." He is not speaking of a literal, physical girdle, for all the language in this passage he employs in a spiritual sense. And observe how methodically he proceeds. First he girds up his soldier. What then is the meaning of this? The man that is loose in his life, and is dissolved in his lusts, and that has his thoughts trailing on the ground, him he braces up by means of this girdle, not suffering him to be impeded by the garments entangling his legs, but leaving him to run with his feet well at liberty. "Stand therefore, having girded your loins," saith he. By the "loins" here he means this; just what the keel is in ships, the same are the loins with us, the basis or groundwork of the whole body: for they are, as it were, a foundation, and upon them as the schools of the physicians tell you, the whole frame is built. So then in "girding up the loins" he compacts the foundation of our soul; for he is not of course speaking of these loins of our body, but is discoursing spiritually: and as the loins are the foundation alike of the parts both above and below, so is it also in the case of these spiritual loins. Oftentimes, we know, when persons are fatigued, they put their hands there as if upon a sort of foundation, and in that manner support themselves; and for this reason it is that the girdle is used in war, that it may bind and hold together this foundation, as it were, in our frame; for this reason too it is that when we run we gird ourselves. It is this which guards our strength. Let this then, saith he, be done also with respect to the soul, and then in doing anything whatsoever we shall be strong; and it is a thing most especially becoming to soldiers. True, you may say, but these our natural loins we gird with a leathern band; but we, spiritual soldiers, with what? I answer, with that…

Ephesians 6:14 — Homily on Ephesians 24

"Having girded your loins," saith he, "with truth." What can be the meaning of this? I have stated in the preceding discourse, that he ought to be lightly accoutered, in order that there should be no impediment whatever to his running. "And having on," he continues, "the breastplate of righteousness." As the breastplate is impenetrable, so also is righteousness, and by righteousness here he means a life of universal virtue. Such a life no one shall ever be able to overthrow; it is true, many wound him, but no one cuts through him, no, not the devil himself. It is as though one were to say, "having righteous deeds fixed in the breast"; of these it is that Christ saith, "Blessed are they that hunger and thirst after righteousness; for they shall be filled." (Matt. v. 6.) Thus is he firm and strong like a breastplate. Such a man will never be put out of temper.

Ephesians 6:15 — Homily on Ephesians 24

"And having shod your feet with the preparation of the gospel of peace." It is more uncertain in what sense this was said. What then is its meaning? They are noble greaves, doubtless, with which he invests us. Either then he means this, that we should be prepared for the gospel, and should make use of our feet for this, and should prepare and make ready its way before it; or if not this, at least that we ourselves should be prepared for our departure. "The preparation," then, "of the gospel of peace," is nothing else than a most virtuous life; according to what the Prophet saith. "Thou wilt prepare their heart, thou wilt cause thine ear to hear." (Ps. x. 17.) "Of the gospel," he says, "of peace," and with reason; for inasmuch as he had made mention of warfare and fighting, he shows us that this conflict with the evil spirits we must needs have: for the gospel is "the gospel of peace"; this war which we have against them, puts an end to another war, that, namely, which is between us and God; if we are at war with the devil, we are at peace with God. Fear not therefore, beloved; it is a "gospel," that is, a word of good news; already is the victory won. But what is the "preparation of the Gospel"? Let us hearken to what John saith, "Make ye ready the way of the Lord, make His paths straight." (Matt. iii. 3.) But again there is need also of another "preparation" after baptism, so that we may do nothing unworthy of "peace." And then, since the feet are usually a token of the way of life, hence he is constantly exhorting in this language, "Look, therefore, carefully how ye walk." (Eph. v. 15.) On this account, he would say, let us exhibit a practice and example worthy of the Gospel; that is, make our life and conduct pure. The good tidings of peace have been proclaimed to you, give to these good tidings a ready way; since if ye again become enemies, there is no more "preparation of peace." Be ready, be not backward to embrace this peace. As ye were ready and disposed for peace and faith, so also continue. The shield is that which first receives the assaults of the adversary, and preserves the armor uninjured. So long then as faith be right and the life be right, the armor remains uninjured.

Ephesians 6:16 — Homily on Ephesians 24

"Withal taking up the shield of faith." By "faith" in this place, he means, not knowledge, (for that he never would have ranged last,) but that gift by which miracles are wrought. And with reason does he term this "faith" a shield; for as the shield is put before the whole body, as if it were a sort of rampart, just so is this faith; for all things yield to it. "Wherewith ye shall be able," saith he, "to quench all the fiery darts of the evil one." For this shield nothing shall be able to resist; for hearken to what Christ saith to His disciples, "If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove." (Matt. xvii. 20.) But how are we to have this faith? When we have rightly performed all those duties. "By the darts of the evil one," he means, both temptations, and vile desires; and "fiery," he says, for such is the character of these desires. Yet if faith can command the evil spirits, much more can it also the passions of the soul. He discourses, however, much concerning faith, but most especially in writing to the Hebrews, as he does also concerning hope. Believe, saith he, in the good things to come, and none of this armor shall be injured. In dangers, in toils, by holding out thy hope and thy faith to protect thee, thou wilt preserve thy armor uninjured. "He that cometh to God must believe that He is, and that He is a rewarder of them that seek after Him." (Heb. xi. 6.) Faith is a shield; but wherever there are quibbles, and reasonings, and scrutinizings, then is it no longer a shield, but it impedes us. Let this our faith be such as shall cover and screen the whole frame. Let it not then be scanty, so as to leave the feet or any other part exposed, but let the shield be commensurate with the whole body. "Fiery darts." For many doubtful reasonings there are, which set the soul, as it were, on fire, many difficulties, many perplexities, but all of them faith sets entirely at rest; many things does the devil dart in, to inflame our soul and bring us into uncertainty; as, for example, when some persons say, "Is there then a resurrection?" "Is there a judgment?" "Is there a retribution?" "But is there faith?" the apostle would say, "thou shalt with it quench the darts of the devil. Has any base lust assaulted thee? Hold before thee thy faith in the good things to come, and it will not even show itself, yea, it will perish." "All the darts"; not some quenched, and others not. Hearken to what Paul saith, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed to us-ward." (Rom. viii. 18.) Seest thou how many darts the righteous quenched in those days? Seemeth it not to thee to be "fiery darts," when the patriarch burned with inward fire, as he was offering up his son? Yea, and other righteous men also have quenched "all his darts." Whether then they be reasonings that assault us, let us hold out this; or whether they be base desires, let us use this; or whether again labors and distresses, upon this let us repose. Of all the other armor, this is the safeguard; if we have not this, they will be quickly pierced through. "Withal," saith he, "taking up the shield of faith." What is the meaning of "withal"? It means both "in truth," and "in righteousness," and "in the preparation of the gospel"; that is to say, all these have need of the aid of faith.

Ephesians 6:17 — Homily on Ephesians 24

"And take the helmet," he continues, "of salvation," that is, of your salvation. For he is casing them in armor. And therefore he adds further, "and take the helmet of salvation"; that is to say, finally by this shall ye be able to be in security. To receive the helmet of salvation is to escape the peril. For as the helmet covers the head perfectly in every part, and suffers it not to sustain any injury, but preserves it, so also does faith supply alike the place of a shield, and of a helmet to preserve us. For if we quench his darts, quickly shall we receive also those saving thoughts that suffer not our governing principle to sustain any harm; for if these, the thoughts that are adverse to our salvation, are quenched, those which are not so, but which contribute to our salvation, and inspire us with good hopes, will be generated within us, and will rest upon our governing principle, as a helmet does upon the head. "And the sword of the Spirit, which is the word of God." He either means the Spirit, or else, "the spiritual sword": for by this all things are severed, by this all things are cleft asunder, by this we cut off even the serpent's head. And not only this, but we shall take also "the sword of the Spirit," and thus not only ward off his missiles, but smite the devil himself. For a soul that does not despair of herself, and is proof against those fiery darts, will stand with all intrepidity to face the enemy, and will cleave open his breastplate with this very sword with which Paul also burst through it, and "brought into captivity his devices" (2 Cor. x. 5); he will cut off and behead the serpent. "Which is the word of God." By the "word of God" in this place, he means on the one hand the ordinance of God, or the word of command; or on the other that it is in the Name of Christ. For if we keep his commandments, by these we shall kill and slay the dragon himself, "the crooked serpent." (Isa. xxvii. 1.) And as he said, "Ye shall be able to quench the fiery darts of the evil one"; that he might not puff them up, he shows them, that above all things they stand in need of God; for what does he say?

Ephesians 6:18 — Homily on Ephesians 24

"With all prayer and supplication," he says, these things shall be done, and ye shall accomplish all by praying. But when thou drawest near, never ask for thyself only: thus shalt thou have God favorable to thee. "With all prayer and supplication, praying at all seasons in the Spirit, and watching thereunto in all perseverance for all the saints." Limit it not, I say, to certain times of the day, for hear what he is saying; approach at all times; "pray," saith he, "without ceasing." (1 Thess. v. 17.) Hast thou never heard of that widow, how by her importunity she prevailed? (Luke xviii. 1-7.) Hast thou never heard of that friend, who at midnight shamed his friend into yielding by his perseverance? (Luke xi. 5-8.) Hast thou not heard of the Syrophoenician woman (Mark vii. 25-30), how by the constancy of her entreaty she called forth the Lord's compassion? These all of them gained their object by their importunity. "Praying at all seasons," saith he, "in the Spirit." That is to say, let us seek for the things which are according to God, nothing of this world, nothing pertaining to this life. Therefore, is there need not only that we "pray without ceasing," but also, that we should do so "watching;-and watching," saith he, "thereunto." Whether he is here speaking of vigils; or of the wakefulness of the soul, I admit both meanings. Seest thou how that Canaanitish woman watched unto prayer? and though the Lord gave her no answer, nay, even shook her off, and called her a dog, she said, "Yea, Lord: for even the dogs eat of the crumbs which fall from their masters' table" (Matt. xv. 27), and desisted not until she obtained her request. How, too, did that widow cry, and persist so long, until she was able to shame into yielding that ruler, that neither feared God, nor regarded man (Luke xviii. 1-7)? And how, again, did the friend persist, remaining before the door in the dead of night, till he shamed the other into yielding by his importunity, and made him arise. (Luke xi. 5-8.) This is to be watchful. Wouldest thou understand what watchfulness in prayer is? Go to Hannah, hearken to her very words, "Adonai Eloi Sabaoth." (1 Sam. i. 11.) Nay, rather, hear what preceded those words; "they all rose up," says the history, "from the table" (1 Sam. i. 9), and she, forthwith, did not betake herself to sleep, nor to repose. Whence she appears to me even when she was sitting at the table to have partaken lightly, and not to have been made heavy with viands. Otherwise never could she have shed so many tears; for if we, when we are fasting and foodless, hardly pray thus, or rather never pray thus, much more would not she ever have prayed thus after a meal, unless even at the meal she had been as they that eat not. Let us be ashamed, us that are men, at the example of this woman; let us be ashamed, that are suing and gasping for a kingdom, at her, praying and weeping for a little child. "And she stood," it says, "before the Lord" (1 Sam. i. 10); and what are her words? "Adonai, Lord, Eloi Sabaoth!" and this is, being interpreted, "O Lord, the God of Hosts." Her tears went before her tongue; by these she hoped to prevail with God to bend to her request. Where tears are, there is always affliction also: where affliction is, there is great wisdom and heedfulness. "If thou wilt indeed," she continues, "look on the affliction of thine handmaid, and wilt give unto thine handmaid a man child, then will I give him unto the Lord all the days of his life." (1 Sam. i. 11.) She said not, "for one year," or, "for two," as we do;-nor said she, "if thou wilt give me a child, I will give thee money"; but, "I give back to Thee the very gift itself entire, my first-born, the son of my prayer." Truly here was a daughter of Abraham. He gave when it was demanded of him. She offers even before it is demanded. But observe even after this her deep reverence. "Only her lips moved, but her voice," it saith, "was not heard." (1 Sam. i. 13.) And thus does he who would…

Ephesians 6:19 — Homily on Ephesians 24

As the word of God has power to do all things, so also has he who has the spiritual gift. "For the word of God," saith he, "is living, and active and sharper than any two-edged sword." (Heb. iv. 12.) Now mark the wisdom of this blessed Apostle. He hath armed them with all security. What then is necessary after that? To call upon the King, that He may stretch forth His hand. "With all prayer, and supplication, praying at all seasons in the Spirit"; for it is possible "to pray" not "in the Spirit," when one "uses vain repetitions" (Matt. vi. 7); "and watching thereunto," he adds, that is, keeping sober; for such ought the armed warrior, he that stands at the King's side, to be; wakeful and temperate:-"in all perseverance and supplication for all the saints; and on my behalf that utterance may be given unto me in opening my mouth." What sayest thou, blessed Paul? Hast thou, then, need of thy disciples? And well does he say, "in opening my mouth." He did not then study what he used to say, but according to what Christ said, "When they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak" (Matt. x. 19): so truly did he do everything by faith, everything by grace. "With boldness," he proceeds, "to make known the mystery of the Gospel"; that is, that I may answer for myself in its defense, as I ought. And art thou bound in thy chain, and still needest the aid of others? Yea, saith he, for so was Peter also bound in his chain, and yet nevertheless "was prayer made earnestly for him." (Acts xii. 5.)

Ephesians 6:20 — Homily on Ephesians 24

"For which I am an ambassador in chains, that in it I may speak boldly, as I ought to speak"; that is, that I may answer with confidence, with courage, with great prudence.

Ephesians 6:20 — Homily on Ephesians 8

Nothing can be more blessed than that soul. In what does he glory? In bonds, in afflictions, in chains, in scars; "I bear branded on my body," saith he, "the marks of Jesus," as though they were some great trophy. And again, "For because of the hope of Israel," saith he, "I am bound with this chain." And again, "For which I am an ambassador in chains." What is this? Art thou not ashamed, art thou not afraid going about the world as a prisoner? Dost thou not fear lest any one should charge thy God with weakness? lest any one should on this account refuse to come near thee and to join the fold? No, saith he, not such are my bonds. They can shine brightly even in kings' palaces. "So that my bonds," saith he, "became manifest in Christ, throughout the whole praetorian guard: and most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear." Behold ye a force in bonds stronger than the raising of the dead. They beheld me bound, and they are the more courageous. For where bonds are, there of necessity is something great also. Where affliction is, there verily is salvation also, there verily is solace, there verily are great achievements. For when the devil kicks, then is he, doubtless, hit. When he binds God's servants, then most of all does the word gain ground.

Ephesians 6:21 — Homily on Ephesians 24

"But that ye also may know my affairs, how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things." As soon as he had mentioned his chains, he leaves something for Tychicus also to relate to them of his own accord. For whatever topics there were of doctrine and of exhortation, all these he explained by his letter: but what were matters of bare recital, these he entrusted to the bearer of the letter. "That ye may know my affairs," that is, may be informed of them. This manifests both the love which he entertained towards them, and their love towards him.

Ephesians 6:22 — Homily on Ephesians 24

"Whom I have sent unto you," saith he, "for this very purpose, that ye may know our state, and that he may comfort your hearts." This language he employs, not without a purpose, but in consequence of what he had been saying previously; "having girded your loins, having on the breastplate," &c., which are a token of a constant and unceasing advance; for hear what the Prophet saith, "Let it be unto him as the raiment wherewith he covereth himself, and for the girdle wherewith he is girded continually" (Ps. cix. 19); and the Prophet Isaiah again saith, that God hath "put on righteousness as a breastplate" (Isa. lix. 17); by these expressions instructing us that these are things which we must have, not for a short time only, but continually, inasmuch as there is continual need of warfare. "For it is said the righteous are bold as a lion." (Prov. xxviii. 1.) For he that is armed with such a breastplate, it cannot be that he should fear the array that is against him, but he will leap into the midst of the enemy. And again Isaiah saith, "How beautiful are the feet of him that bringeth good tidings." (Isa. lii. 7.) Who would not run, who would not serve in such a cause; to publish the good tidings of peace, peace between God and man, peace, where men have toiled not, but where God hath wrought all? If "faithful," he will tell no falsehood, he will in everything speak the truth:-"whom I have sent unto you for this very purpose, that ye might know our state, and that he may comfort your hearts." Amazing, transcendent affection! "that it may not be in the power," he means, "of them that would, to affright you." For it is probable that they were in tribulation; for the expression, "may comfort your hearts," intimates as much; that is, "may not suffer you to sink under it."

Ephesians 6:23 — Homily on Ephesians 24

"Peace be to the brethren and love with faith from God the Father, and the Lord Jesus Christ." He invokes upon them, "peace and love with faith." He saith well: for he would not that they should have regard to love by itself, and mingle themselves with those of a different faith. Either he means this, or that above described, namely, that they should have faith also, so as to have a cheerful confidence of the good things to come. The "peace" which is towards God, and the "love." And if there be peace, there will also be love; if love, there will be peace also. "With faith," because without faith, love amounts to nothing; or rather love could not exist at all without it.

Ephesians 6:24 — Homily on Ephesians 24

"Grace be with all them that love our Lord Jesus Christ in uncorruptness." Why does he separate the two here, placing "peace" by itself, and "grace" by itself? "In uncorruptness," he concludes. What is this, "in uncorruptness"? It either means, "in purity"; or else, "for the sake of those things which are incorruptible," as, for example, not in riches, nor in glory, but in those treasures which are incorruptible. The "in" means, "through." "Through uncorruptness," that is, "through virtue." Because all sin is corruption. And in the same way as we say a virgin is corrupted, so also do we speak of the soul. Hence Paul says, "Lest by any means your minds should be corrupted." (2 Cor. xi. 3.) And again elsewhere, he says, "In doctrine, showing uncorruptness." For what, tell me, is corruption of the body? Is it not the dissolution of the whole frame, and of its union? This then is what takes place also in the soul when sin enters. The beauty of the soul is temperance, and righteousness; the health of the soul is courage, and prudence; for the base man is hideous in our eyes, so is the covetous, so is the man who gives himself up to evil practices, and so the coward and unmanly man is sick, and the foolish man is out of health. Now that sins work corruption, is evident from this, that they render men base, and weak, and cause them to be sick and diseased. Nay, and when we say that a virgin is corrupted, we say so, strictly speaking, on this account also, not only because the body is defiled, but because of the transgression. For the mere act is natural; and if in that consisted the "corruption," then were marriage corruption. Hence is it not the act that is corruption, but the sin, for it dishonors and puts her to shame. And again, what would be corruption in the case of a house? Its dissolution. And so, universally, corruption is a change which takes place for the worse, a change into another state, to the utter extinction of the former one. For hear what the Scripture saith, "All flesh had corrupted his way" (Gen. vi. 12); and again, "In intolerable corruption" (Ex. xviii. 18); and again, "Men corrupted in mind." (2 Tim. iii. 8.) Our body is corruptible, but our soul is incorruptible. Oh then, let us not make that corruptible also. This, the corruption of the body, was the work of former sin; but sin which is after the Laver, has the power also to render the soul corruptible, and to make it an easy prey to "the worm that dieth not." For never had that worm touched it, had it not found the soul corruptible. The worm touches not adamant, and even if he touches it, he can do it no harm. Oh then, corrupt not the soul; for that which is corrupted is full of foul stench; for hearken to the Prophet who saith, "My wounds stink and are corrupt because of my foolishness." (Ps. xxxviii. 5.) However, "this corruption" of the body "shall put on incorruption" (1 Cor. xv. 53), but the other of the soul, never; for where incorruption is, there is no corruption. Thus is it a corruption which is incorruptible, which hath no end, a deathless death; which would have been, had the body remained deathless. Now if we shall depart into the next world having not corruption, we have that corruption incorruptible and endless; for to be ever burning, and not burnt up, ever wasted by the worm, is corruption incorruptible; like as was the case with the blessed Job. He was corrupted, and died not, and that through a lengthened period, and "wasted continually, scraping the clods of dust from his sore." Some such torment as this shall it undergo, when the worms surround and devour it, not for two years nor for three, nor for ten, nor for ten thousand, but for years without end; for "their worm," saith He, "dieth not."

Exodus 1:21-22 — HOMILIES ON ACTS 54, AT ACTS 20:17

And that you may learn this—Pharaoh commanded the infants to be cast into the river. Unless the infants had been cast forth, Moses would not have been saved, he would not have been brought up in the palace. When he was safe, he was not in honor; when he was exposed, then he was in honor. But God did this, to show His riches of resource and contrivance.

Exodus 2:14 — HOMILIES ON HEBREWS 26.5

"By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing Him who is Invisible." What dost thou say? That he did not fear? And yet the Scripture says, that when he heard, he "was afraid," and for this cause provided for safety by flight, and stole away, and secretly withdrew himself; and afterwards he was exceedingly afraid. Observe the expressions with care: he said, "not fearing the wrath of the king," with reference to his even presenting himself again. For it would have been [the part] of one who was afraid, not to undertake again his championship, nor to have any hand in the matter. That he did however again undertake it, was [the part] of one who committed all to God: for he did not say, `He is seeking me, and is busy [in the search], and I cannot bear again to engage in this matter.' So that even flight was [an act of] faith. Why then did he not remain (you say)? That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers, and say, `Let us see whether God will save me.' And this the devil said to Christ, "Cast Thyself down." Seest thou that it is a diabolical thing, to throw ourselves into danger without cause and for no purpose, and to try whether God will save us? For he [Moses] could no longer be their champion when they who were receiving benefits were so ungrateful. It would therefore have been a foolish and senseless thing to remain there. But all these things were done, because, "he endured as seeing Him who is Invisible."

Exodus 2:14 — HOMILIES ON 2 CORINTHIANS 15.4

For so Moses for the sake of those he ruled left so great riches and treasures untold, "choosing to suffer affliction with the people of God," and before his appointment was leader of the people by his actions. Wherefore also very foolishly did that Hebrew say to him, "Who made thee a ruler and a judge over us?" What sayest thou? Thou seest the actions and doubtest of the title? Just as if one seeing a physician using the knife excellently well, and succoring that limb in the body which was diseased, should say, `Who made thee a physician and ordered thee to use the knife?' `Art, my good Sir, and thine own ailment.' So too did his knowledge make him (i.e., Moses,) what he claimed to be. For ruling is an art, not merely a dignity, and an art above all arts.

Exodus 3:14 — HOMILIES ON THE GOSPEL OF JOHN 15

Wouldest thou learn also His eternity? Hear what Moses saith concerning the Father. When he asked what he was commanded to answer should the Jews enquire of him, "Who it was that had sent him," he heard these words: "Say, I AM hath sent me." Now the expression "I AM," is significative of Being ever, and Being without beginning, of Being really and absolutely.

Exodus 5:2 — HOMILIES ON THE GOSPEL OF MATTHEW 65

Let us then become lowly, that we may be high. For most utterly doth arrogance abase. This abased Pharaoh. For, "I know not," he saith, "the Lord," and he became inferior to flies and frogs, and the locusts, and after that with his very arms and horses was he drowned in the sea. In direct opposition to him, Abraham saith, "I am dust and ashes," and prevailed over countless barbarians, and having fallen into the midst of Egyptians, returned, bearing a trophy more glorious than the former, and, cleaving to this virtue, grew ever more high. Therefore he is celebrated everywhere, therefore he is crowned and proclaimed; but Pharaoh is both earth and ashes. For nothing doth God so abhor as arrogance.

Exodus 12:7 — HOMILIES ON THE GOSPEL OF JOHN 46

This blood cleansed the secret place, and the Holy of Holies. And if the type of it had such great power in the temple of the Hebrews, and in the midst of Egypt, when smeared on the door-posts, much more the reality. This blood sanctified the golden altar; without it the high priest dared not enter into the secret place. This blood consecrated priests, this in types cleansed sins. But if it had such power in the types, if death so shuddered at the shadow, tell me how would it not have dreaded the very reality?

Exodus 12:21 — BAPTISMAL INSTRUCTIONS 3.14

What then did Moses do? "Sacrifice an unblemished lamb," he said, "and smear your doors with its blood." What do you mean? Can the blood of an irrational animal save one who expresses reason? "Yes," he says. "Not because it is blood but because it prefigures the Master's blood." Although statues of the emperor have neither life nor perception, they can save the men endowed with perception and life who flee to them for refuge, not because they are bronze but because they are images of the emperor. So too that blood which lacked life and perception saved the men who had life, not because it was blood but because it was an anticipatory type of the Master's blood.

Exodus 12:46 — HOMILIES ON THE GOSPEL OF JOHN 85

And that prophecy also is fulfilled, "A bone of Him shall not be broken." (Ex. xii. 46; Num. ix. 12.) For even if this was said with reference to the lamb of the Jews, still it was for the sake of the reality that the type preceded, and in Him the prophecy was more fully accomplished. On this account the Evangelist brought forward the Prophet. For since by continually producing himself as witness he would have seemed unworthy of credit, he brings Moses to help him, and saith, that neither did this come to pass without a purpose, but was written before of old. And this is the meaning of the words, "A bone of Him shall not be broken."

Exodus 14:21 — HOMILIES ON THE GOSPEL OF JOHN 43

The Jews under the guidance of Moses passed over the Red Sea, but that case is widely different from this. He did all with prayer and as a servant, but Christ with absolute power. There when the south wind blew, the water yielded so as to make them pass over on dry land, but here the miracle was greater. For the sea retaining its proper nature so bare its Lord upon its surface, thus testifying to the Scripture which saith, "Who walketh upon the sea as upon a pavement."

Exodus 15:11 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5.3.3

The Old Testament … says, "Who is like to you among the gods, O Lord?" What do you mean, Moses? Is there any comparison at all between the true God and false gods? Moses would reply, "I did not say this to make a comparison; but since I was talking to the Jews, who had a lofty opinion of demons, I condescended to their weakness and brought in the lesson I was teaching in this way." Let me also say that since my discussion is with the Jews, who consider that Christ is mere man and one who violated their law, I compared him with those whom the pagan Greeks admire.

Exodus 16:20 — HOMILIES ON 1 CORINTHIANS 40.5

But if any endure not what I have said, but still cleave to the poverty of worldly things, snatching at the things which endure diminution: even in respect of those again, let him call to mind the food of manna and tremble at the example of that punishment. For what happened in that instance, this same result may one now also see in the case of covetous men. But what then happened? Worms were bred from their covetousness. This also now happens in their case. For the measure of the food is the same for all; we having but one stomach to fill; only thou who feedest luxuriously hast more to get rid of. And as in that case they who in their houses gathered more than the lawful quantity, gathered not manna, but more worms and rottenness; just so both in luxury and in covetousness, the gluttonous and drunken gather not more dainties but more corruption.

Exodus 17:12 — HOMILIES ON THE GOSPEL OF JOHN 14

See how the type was "given by Moses," but the "Truth came by Jesus Christ." Again, when the Amalekites warred in Mount Sinai, the hands of Moses were supported, being stayed up by Aaron and Hur standing on either side of him; but when Christ came, He of Himself stretched forth His Hands upon the Cross. Hast thou observed how the type "was given," but "the Truth came"?

Exodus 18:24 — HOMILIES ON 1 CORINTHIANS 1.4

For nothing was ever more humble than he; who, being leader of so great a people, and having overwhelmed in the sea the king and the host of all the Egyptians, as if they had been flies; and having wrought so many wonders both in Egypt and by the Red Sea and in the wilderness, and received such high testimony, yet felt exactly as if he had been an ordinary person, and as a son-in-law was humbler than his father-in-law, and took advice from him, and was not indignant, nor did he say, "What is this? After such and so great achievements, art thou come to us with thy counsel?" This is what most people feel; though a man bring the best advice, despising it, because of the lowliness of the person. But not so did he: rather through lowliness of mind he wrought all things well.

Exodus 20:10 — HOMILIES CONCERNING THE STATUES 12.9

Wherefore when He speaks to us of another commandment, not known to us by the dictate of conscience, He not only prohibits, but adds the reason. When, for instance, He gave commandment respecting the Sabbath; "On the seventh day thou shalt do no work;" He subjoined also the reason for this cessation. What was this? "Because on the seventh day God rested from all His works which He had begun to make." And again; "Because thou wert a servant in the land of Egypt." For what purpose then I ask did He add a reason respecting the Sabbath, but did no such thing in regard to murder? Because this commandment was not one of the leading ones. It was not one of those which were accurately defined of our conscience, but a kind of partial and temporary one; and for this reason it was abolished afterwards.

Exodus 20:13 — HOMILIES CONCERNING THE STATUES 12.9

And that you may learn that we know this from the first, the Lawgiver, when He afterwards gave laws, and said, "Thou shalt not kill," did not add, "since murder is an evil thing," but simply said, "Thou shalt not kill;" for He merely prohibited the sin, without teaching. How was it then when He said, "Thou shalt not kill," that He did not add, "because murder is a wicked thing." The reason was, that conscience had taught this beforehand; and He speaks thus, as to those who know and understand the point.

Exodus 21:17 — HOMILY 6.1

One who speaks ill of his mother or father will die the death. One who speaks well of them will have full enjoyment of the rewards of life. If our parents in the flesh should enjoy such good will from us, so much the more would this hold true for our parents in the spirit.

Exodus 22:1 — HOMILIES ON THE GOSPEL OF MATTHEW 52.6

Therefore the thief being taken pays fourfold, but he that spoils by violence is worse than he that steals. And if this last ought to give fourfold what he stole, the extortioner should give tenfold and much more; and it is much if even so he can make atonement for his injustice; for of almsgiving not even then will he receive the reward. Therefore saith Zacchaeus, "I will restore what I have taken by false accusation fourfold, and the half of my goods I will give to the poor." And if under the law one ought to give fourfold, much more under grace; if he that steals, much more he that spoils by violence. For besides the damage, in this case the in-suit too is great. So that even if thou give an hundredfold, thou hast not yet given the whole.

Exodus 23:3 — HOMILIES ON THE GOSPEL OF JOHN 49

"Thou shalt not pity," It saith, "the poor in judgment." (Ex. xxiii. 3.) What is meant? "Be not broken down, nor bent," It saith, "if he that doth the wrong be a poor man." Now if you may not favor a poor man, much less a rich. And this I say not only to you who are judges, but to all men, that they nowhere pervert justice, but preserve it everywhere pure.

Exodus 23:15 — HOMILY TO THOSE WHO HAD NOT ATTENDED THE ASSEMBLY 4

The law said "Thou shalt not appear before the Lord empty;" that is, enter not into the temple without sacrifices. Now if it is not right to go into the house of God without sacrifices, much more ought we to enter the assembly accompanied by our brethren: for this sacrifice and offering is better than that, when thou bringest a soul with thee into the Church.

Exodus 24:18 — HOMILIES ON GENESIS 1:7

Do you now recognize the harm caused by intemperance? Look in turn at the instances of good behavior due to fasting. The great Moses, after keeping his fast for forty days, was able to get the tables of the law. When he came down from the mountain and saw the people's sin, the tablets which he had been successful in obtaining through such intercession he threw down and smashed, thinking it was preposterous that an indulgent and sinful people should receive laws of the Lord's own making.

Exodus 32:19 — HOMILIES ON COLOSSIANS 4

And Moses broke their tablet, having written for them, as it were, certain words; just as a schoolmaster would do, who having taken up the writing tablet, and found it badly written, throws away the tablet itself, desiring to show great anger; and if he have broken it, the father is not angry. For he indeed was busy writing, but they not attending to him, but turning themselves other ways, were committing disorder. And as in school, they strike each other, so also, on that occasion, he bade them strike and slay each other.

Exodus 32:32 — HOMILIES CONCERNING THE STATUES 3.2

And being well skilled in the divine laws, he will say to him as Moses said to God, "Yet now, if thou wilt forgive their sin;—and if not, slay me together with them." For such are the bowels of the saints, that they think death with their children sweeter than life without them. He will also make the special season his advocate and shelter himself behind the sacred festival of the Passover; and will remind the Emperor of the season when Christ remitted the sins of the whole world. He will exhort him to imitate his Lord.

Ezekiel 1:2-3 — AGAINST THE ANOMOEANS 3:25

Whenever God is going to reveal some sight beyond all expectation to his servants, he leads them out of the cities to a place free from tumult.

Ezekiel 2:5 — HOMILIES ON THE GOSPEL OF MATTHEW 68:1

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

Ezekiel 2:6 — AGAINST THE ANOMOEANS 12:54

The soul that enjoys the watering that comes from the words of God produces in abundance, flourishes and teems with the fruit of the Spirit. But when a soul has become dry, is left uncared for and needs such watering, it becomes desert, its vines grow wild, it produces an abundance of thorns. And these thorns have the natural characteristics of sin. For where there are thorns, there will you find snakes, serpents, scorpions and every power of the devil.

Ezekiel 3:12 — AGAINST THE ANOMOEANS 1:36

Did you see how great is the holy dread in heaven and how great the arrogant presumption here below? The angels in heaven give him glory; these heretics on earth carry on meddlesome investigations. In heaven they honor and praise him; on earth we find curious busybodies. In heaven they veil their eyes; on earth the busybodies are obstinate and shamelessly try to hold their eyes fixed on his ineffable glory. Who would not groan, who would not weep for them because of this ultimate madness and folly of theirs?

Ezekiel 3:19 — Homily on the Gospel of John 13

For even though the soil which we cultivate bring forth no fruit, if we have shown all industry, the Lord of it and of us will not suffer us to depart with disappointed hopes, but will give us a recompense; for, says St. Paul, "Every man shall receive his own reward according to his own labor," not according to the event of things. And that it is so, hearken: "And Thou," he saith, "Son of man, testify unto this people, if they will hear, and if they will understand." And Ezekiel says, "If the watchman give warning what it behooves to flee from, and what to choose, he hath delivered his own soul, although there be none that will take heed."

Ezekiel 9:4 — Concerning the Statues, Homily 18

And I have heard many, after such experience, blame themselves, and say, What advantage is it that I have grieved? I have not recovered my money, and I have injured myself. But if thou hast grieved on account of sin, thou hast blotted it out, and hast reaped the greatest pleasure. If thou hast grieved for thy brethren who have fallen, thou hast both encouraged and comforted thyself, and hast also restored them; and even if thou wert not to profit them, thou hast an abundant recompense. And that thou mayest learn that this grieving for those who have fallen, though we should not at all benefit them, still brings us a large reward, hear what Ezekiel says; or rather, what God Himself speaks through him. For when He had sent certain messengers to overturn the city, and to consume all the dwellings with sword and fire, along with their inhabitants, He thus charges one of them: "Set a mark upon the forehead of the men that groan, and are in anguish." And after charging the others, and saying, "Begin ye from mine holy ones," He goes on to add, "But upon whomsoever the sign is, touch them not." For what reason, tell me? Because although they avail nothing, they nevertheless lament the things which are done, and deplore them.

Ezekiel 9:8 — HOMILIES ON GENESIS 25:12

You see, even if it is the wicked who perish, nevertheless the souls of good people are likely to show compassion when they see people being punished; and you will find each of the good people and the inspired writers making earnest supplication for them.

Ezekiel 9:8 — HOMILIES ON GENESIS 29:7

It is, after all, the practice of the prophets and the just to grieve not only for themselves but for the rest of humanity. If you are inclined to check that, you will find them all giving evidence of this compassion—for example, you can listen to Isaiah's words, "Don't put yourself out to comfort me for the destruction of the daughter of my people"; or Jeremiah, … "Who will pour water on my head and provide a fountain of tears for my eyes?" or Ezekiel, "Alas, Lord, will you destroy what remains of Israel?"

Ezekiel 13:19 — HOMILIES ON EPHESIANS 18

There were, it is likely, in the time of our forefathers also, some who "weakened the hands of the people," and brought into practice that which is mentioned by Ezekiel,—or rather who did the works of the false prophets, who "profaned God among His people for handfuls of barley"; a thing, by the way, done methinks by some even at this day. When, for example, we say that he who calleth his brother a fool shall depart into hell-fire, others say, "What? Is he that calls his brother a fool to depart into hell-fire? Impossible," say they. And again, when we say that "the covetous man is an idolater," in this too again they make abatements, and say the expression is hyperbolical. And in this manner they underrate and explain away all the commandments.

Ezekiel 14:14 — HOMILIES ON THE GOSPEL OF MATTHEW 20:6

Considering then all these things, let us betake ourselves unto the preparation for our departure hence. For even if the common day of the consummation never overtake us, the end of each one is at the doors, whether he be old or young; and it is not possible for men after they have gone hence, either to buy oil any more, or to obtain pardon by prayers, though he that entreats be Abraham, or Noah, or Job, or Daniel. While then we have opportunity, let us store up for ourselves beforehand much confidence, let us gather oil in abundance, let us remove all into Heaven, that in the fitting time, and when we most need them, we may enjoy all: by the grace and love towards man of our Lord Jesus Christ.

Ezekiel 14:14 — HOMILIES ON THE GOSPEL OF MATTHEW 5:7

That no one may despair of himself, though hitherto he have been careless, that he may set his hopes on nothing else, after God's mercy, but on his own virtue. For if these were nothing the better for such a kindred, though they were of the same house and lineage with Christ, until they gave proof of virtue; what favor can we possibly receive, when we plead righteous kinsmen and brethren, unless we be exceeding dutiful, and have lived in virtue? As the prophet too said, intimating the selfsame thing, "A brother redeemeth not, shall a man redeem?"… Yea, if it be Ezekiel who entreats, he will be told, "Though Noah stand forth, and Job, and Daniel, they shall deliver neither sons nor daughters." Though the patriarch Abraham be supplicating for them that are most incurably diseased, and change not, God will leave him and go His way, that he may not receive his cry in their behalf.… For it is true, the prayers of the saints have the greatest power; on condition however of our repentance and amendment.

Ezekiel 14:20 — HOMILIES ON GENESIS 43:6-7

There will be no one then, the text is saying, able to rescue from there a victim of his own indifference, whether brother or father or mother. Why do I say brother or father or mother? Not even the just themselves, who have good grounds for confidence, will be of any assistance to us then if we have now been guilty of indifference.… See the magnitude of the threat and the kind of just people he brought forward as examples. These men, you see, at a critical time proved a source of salvation even to others: Noah saved his wife and sons when that terrible deluge overwhelmed the world; Job likewise proved a source of salvation even to others; and Daniel rescued many from death when that awful barbarian in his quest for things beyond human nature wanted to do away with the Chaldeans, the magi and Gazarenes.… Rather, we should make this alone the object of attention: if we have virtuous forebears, to imitate their virtue; if the contrary is true and we come from disreputable forebears, not to think any handicap results from this but to fall to the labors virtue involves, no harm ensuing from this, to be sure.

Ezekiel 16:2 — HOMILIES ON THE ACTS OF THE APOSTLES 43

And again, Ezekiel makes this an accusation against them, that they did not grieve for the afflicted. What sayest thou, O Prophet? God punisheth, and shall I grieve for those that He is punishing? Yea verily: for God Himself that punisheth wisheth this: since neither does He Himself wish to punish, nay, even Himself grieves when punishing. Then be not thou glad at it. You will say, "If they are justly punished, we ought not to grieve." Why, the thing we ought to grieve for is this—that they were found worthy of punishment. Say, when thou seest thy son undergoing cautery or the knife, dost thou not grieve? and sayest thou not to thyself, "What is this? It is for health this cutting, to quicken his recovery; it is for his deliverance, this burning?" but for all that, when thou hearest him crying out, and not able to [bear it], the hope of health being restored is not enough to carry off the shock to nature. So also in the case of these, though it be in order to their health that they are punished, nevertheless let us show a brotherly feeling, a fatherly disposition. They are cuttings and cauteries, the punishments sent by God: but it is for this we ought to weep, that they were sick, that they needed such a mode of cure.

Ezekiel 16:3 — HOMILIES ON GENESIS 29:23

If we are on the alert, these evils that came into life as a result of the sins of our forebears will in no way be able to harm us, because in fact they go no further than the level of terminology. It was the first formed human being who through the fall brought on the punishment of death and was responsible for spending his life in pain and distress, and it was he who was the cause of servitude. But Christ the Lord came and permitted all these evils to occur only at the level of terminology, provided we are of the right mind. You see, death is now not death but only carries the name of death—or, rather, even the very name has been abolished.

Ezekiel 16:8 — HOMILIES ON THE GOSPEL OF MATTHEW 43:5

But from hence infer not thy punishment only, but also the boundless longsuffering of God. How often at least have we put our hands to the same evil deeds, and yet He suffers long! But let us not be sanguine, but fear; since Pharaoh too, had he been taught by the first plague, would not have experienced the later ones; he would not afterwards have been drowned, his host and all together.

Ezekiel 16:23 — HOMILIES ON THE GOSPEL OF MATTHEW 43:1

For what saith He? "An evil and adulterous generation seeketh after a sign." Now what He saith is to this effect: What marvel if ye behave so to me who have been hitherto unknown to you when even to the Father, of whom ye have had so much experience, ye have done the very same? forsaking Him, ye have run unto the devils, drawing to yourselves wicked lovers. With this Ezekiel too was continually upbraiding them.

Ezekiel 16:49 — HOMILIES ON THE GOSPEL OF MATTHEW 6:9

But for all this, some are of so senseless a disposition, as even after these words to say, "Nay, far be it from me to weep at any time, but may God grant me to laugh and to play all my days." And what can be more childish than this mind? For it is not God that grants to play, but the devil. At least hear, what was the portion of them that played. "The people," it is said, "sat down to eat and drink, and rose up to play." Such were they at Sodom, such were they at the time of the deluge. For touching them of Sodom likewise it is said, that "in pride, and in plenty, and in fullness of bread, they waxed wanton." And they who were in Noah's time, seeing the ark a preparing for so many years, lived on in senseless mirth, foreseeing nought of what was coming. For this cause also the flood came and swept them all away, and wrought in that instant the common shipwreck of the world. Ask not then of God these things, which thou receivest of the devil. For it is God's part to give a contrite and humbled heart, sober, self-possessed, and awestruck, full of repentance and compunction. These are His gifts, forasmuch as it is also of these things that we are most in need.

Ezekiel 17:6 — HOMILIES CONCERNING THE STATUES 19:9

Afterwards, intending to speak of the oaths and treaties, "He took," saith he, "of the seed of the land, and planted it in a fruitful field, that it might take root by great waters. He placed it to be looked upon; and it grew, and became a weak vine, and of small stature, and it stretched out its branches towards him, and its roots were under him." Here he calls the city of Jerusalem a vine; but in saying that it stretched out its branches towards the eagle, and that its roots were under him, he refers to the treaties and alliances made with him; and that it cast itself upon him.

Ezekiel 18:1-2 — HOMILIES ON THE GOSPEL OF JOHN 56

For both this man hath sinned and his parents, but his blindness proceedeth not from that. And this He said, not signifying that though this man indeed was not in such case, yet that others had been made blind from such a cause, the sins of their parents, since it cannot be that when one sinneth another should be punished. For if we allow this, we must also allow that he sinned before his birth. As therefore when He declared, "neither hath this man sinned," He said not that it is possible to sin from one's very birth, and be punished for it; so when He said, "nor his parents," He said not that one may be punished for his parents' sake. This supposition He removeth by the mouth of Ezekiel; "As I live saith the Lord, this proverb shall not be, that is used, The fathers have eaten sour grapes, and the children's teeth are set on edge." And Moses saith, "The father shall not die for the child, neither shall the child die for the father."

Ezekiel 18:23 — HOMILIES ON MATTHEW 44:9

I mean, surely I seek nothing else than a mere end of their wickedness and a stop to their evil? Surely I look for no accounting of past deeds if I see them willing to change? Do I not cry aloud each day, "Surely I have no real wish for the death of the sinner as for his conversion and life"? Do I not take every means to snatch from destruction those ensnared in deceit? Surely, after all, if I see them changing I will not hesitate?… Surely I do not bring you from nonbeing for the purpose of destroying you? It is not in vain that I prepared the kingdom and the countless good things beyond description, was it? Did I not also make the threat of hell for the purpose of encouraging everyone by this means also to hasten toward the kingdom?

Ezekiel 18:23 — HOMILIES ON THE GOSPEL OF MATTHEW 45:2

For if it had not been His will that they should hear and be saved, He ought to have been silent, not to have spoken in parables; but now by this very thing He stirs them up, even by speaking under a veil. "For God willeth not the death of the sinner, but that he should turn unto Him and live."

Ezekiel 18:24 — HOMILIES ON REPENTANCE AND ALMSGIVING 7:2.5

O such strictness toward the righteous! O such abundant forgiveness toward the sinner! He finds so many different means, without himself changing, to keep the righteous in check and forgive the sinner, by usefully dividing his rich goodness. And listen how. If he frightens the sinner who persists in sins, he brings him to desperation and to the exhaustion of hope. If he blesses the righteous, he weakens the intensity of his virtue and makes him neglect his zeal, since he considers himself already blessed. For this reason he is merciful to the sinner and frightens the righteous.

Ezekiel 20:5 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 6:2.5

Is it not true that from the beginning and long before today you lived with countless transgressions of the law? Did not the prophet Ezekiel accuse you ten thousand times when he brought in the two harlots, Oholah and Oholibah, and said, "You built a brothel in Egypt, you passionately loved barbarians, and you worshiped strange gods."

Ezekiel 20:12 — HOMILIES ON THE GOSPEL OF MATTHEW 39:3

For indeed the Sabbath did at the first confer many and great benefits; for instance, it made them gentle towards those of their household, and humane; it taught them God's providence and the creation, as Ezekiel saith; it trained them by degrees to abstain from wickedness, and disposed them to regard the things of the Spirit.

Ezekiel 20:25 — HOMILIES ON 1 CORINTHIANS 7:9

They, it is well known, when they led not a life of toil but indulged in relaxation, not being able to bear prosperity, fell away into ungodliness. What then did God upon this? He laid upon them a multitude of laws with a view to restrain their licence. And to convince you that these laws contribute not to any virtue, but were given to them as a sort of curb, providing them with an occasion of perpetual labor; hear what saith the prophet concerning them; "I gave them statutes which were not good." What means, "not good?" Such as did not much contribute towards virtue. Wherefore he adds also, "and ordinances whereby they shall not live."

Ezekiel 33:11 — HOMILIES ON 2 TIMOTHY 3

And yet God is gracious and merciful. He is called a God "of mercies and a God of comfort"; good as none else is good, and kind, and gentle, and full of pity, Who "willeth not the death of a sinner, but that he should be converted and live." Whence then, whence is that Day so full of agony and anguish? A stream of fire is rolling before His face. The books of our deeds are opened. The day itself is burning as an oven, the angels are flying around, and many furnaces are prepared. How then is He good and merciful, and full of lovingkindness to man? Even herein is He merciful, and He shows in these things the greatness of His lovingkindness. For He holds forth to us these terrors, that being constrained by them, we may be awakened to the desire of the kingdom.

Ezekiel 34:4 — HOMILIES ON GENESIS 57:32

Do you see a shepherd's vigilance? Do you see his heightened interest? What excuse could they have to whom rational flocks are entrusted but who are guilty of great negligence and day after day, in the prophet's words, slaughter some of them and look on without intending to take any care of others made the prey of wild beasts or the spoils of other people—even when the labor involved is slight and attention easy? It is a soul, after all, that is to be instructed; but that involves much labor for body and soul.

Ezekiel 34:4 — Homily on the Gospel of John 60

Having therefore mentioned the marks of a shepherd, Christ hath put two kinds of spoilers; one, the thief who kills and steals; the other, one who doth not these things, but who when they are done doth not give heed nor hinder them. By the first, pointing to Theudas and those like him; by the second, exposing the teachers of the Jews, who neither cared for nor thought about the sheep entrusted to them. On which account Ezekiel of old rebuked them, and said, "Woe, ye shepherds of Israel! Do the shepherds feed themselves? Do not the shepherds feed the sheep?" But they did the contrary, which is the worst kind of wickedness, and the cause of all the rest. Wherefore It saith, "They have not turned back the strayed, nor sought the lost, nor bound up the broken, nor healed the sick, because they fed themselves and not the sheep."... From both Christ distinguisheth Himself; from those who came to spoil, by saying, "I am come that they might have life, and that they might have more abundantly"; and from those who cared not for the sheep being carried away by wolves, by never deserting them, but even laying down His life for them, that the sheep might not perish.

Ezekiel 34:23 — HOMILIES ON THE GOSPEL OF MATTHEW 2:6

On this principle again all the kings whom they had in honor after his time were named from him, both by the people themselves and by God. For both Ezekiel and other prophets besides speak of David as coming and rising again; not meaning him that was dead, but them who were emulating his virtue. And to Hezekiah He saith, "I will defend this city, for mine own sake and for my servant David's sake."

Ezekiel 36:20 — BAPTISMAL INSTRUCTIONS 6:10

If we pursue virtue, let us seek before all to gain for ourselves the approval that comes from God alone, and let us take no account of human praise. If we are lax, we should be afraid and humble our thinking with the thought of that judgment that cannot be bribed. Let us tremble at the approach of that dread day and the thought that our actions provoke blasphemy against God.

Ezekiel 36:22 — Homily on the Gospel of Matthew 3

Nay, He is doing and contriving all things, so that even for little He may crown thee; and He goes about seeking excuses, whereby thou mayest be delivered from hell. For this cause, though thou shouldest work but the eleventh hour of the day, He gives thy wages entire; and though thou afford no ground of salvation, He saith, "I do it for mine own sake, that my name be not profaned:" though thou shouldest sigh only, though thou shouldest only weep, all these things He quickly catches hold of, for an occasion of saving thee. Let us not therefore lift up ourselves, but let us declare ourselves unprofitable, that we may become profitable.

Ezekiel 37:1-10 — DISCOURSE ON BLESSED BABYLAS 2

There were at all events many wonderful and great prophets among ourselves who spoke many things about the future, and they in no way used to bid those who asked them to dig up the bones of the departed. Ezekiel standing near the bones themselves was not only not hindered by [the bones] but added flesh, and nerves and skin to them and brought them back to life again.

Galatians 1:1-3 — Homily on Galatians 1

The exordium is full of a vehement and lofty spirit, and not the exordium only, but also, so to speak, the whole Epistle. For always to address one's disciples with mildness, even when they need severity is not the part of a teacher but it would be the part of a corrupter and enemy. Wherefore our Lord too, though He generally spoke gently to His disciples, here and there uses sterner language, and at one time pronounces a blessing, at another a rebuke. Thus, having said to Peter, "Blessed art thou, Simon Barjona," (Matt. xvi: 17.) and having promised to lay the foundation of the Church upon his confession, shortly afterwards He says, "Get thee behind Me, Satan: thou art a stumbling block unto Me." (Matt. xvi: 23.) Again, on another occasion, "Are ye also even yet without understanding?" (Matt. xv: 16.) And what awe He inspired them with appears from John's saying, that, when they beheld Him conversing with the Samaritan woman, though they reminded Him to take food, no one ventured to say, "What seekest Thou, or why speakest thou with her?" (John iv: 27.) Thus taught, and walking in the steps of his Master, Paul hath varied his discourse according to the need of his disciples, at one time using knife and cautery, at another, applying mild remedies. To the Corinthians he says, "What will ye? shall I come unto you with a rod, or in love, and in a spirit of meekness?" (I Cor. vi: 21.) but to the Galatians, "O foolish Galatians." (Gal. iii: 1.) And not once only, but a second time, also he has employed this reproof, and towards the conclusion he says with a reproachful allusion to them, "Let no man trouble me;" (Gal. vi: 17.) but he soothes them again with the words, "My little children, of whom I am again in travail:" (Gal. iv: 19): and so in many other instances.

Galatians 1:1 — Homily on Galatians 1

Since Paul then saw the whole Galatian people in a state of excitement, a flame kindled against their Church, and the edifice shaken and tottering to its fall, filled with the mixed feelings of just anger and despondency, he writes the Epistle as an answer to these charges. This is his aim from the very commencement, for the underminers of his reputation had said, The others were disciples of Christ but this man of the Apostles. Wherefore he begins thus, "Paul, an Apostle not from men, neither through man." For, these deceivers, as I was saying before, had said that this man was the last of all the Apostles and was taught by them, for Peter, James, and John, were both first called, and held a primacy among the disciples, and had also received their doctrines from Christ Himself; and that it was therefore fitting to obey them rather than this man; and that they forbad not circumcision nor the observance of the Law. By this and similar language and by depreciating Paul, and exalting the honor of the other Apostles, though not spoken for the sake of praising them, but of deceiving the Galatians, they induced them to adhere unseasonably to the Law. Hence the propriety of his commencement.

Galatians 1:1 — Homily on Acts 27

How then does he himself say, "Not from men, nor by man?" Because it was not man that called or brought him over: this is why he says, "Not from men. Neither by man," that is, that he was not sent by this man, but by the Spirit.

Galatians 1:2 — Homily on Galatians 1

"And all the brethren which are with me." Why is it that he has on no other occasion in sending an epistle added this phrase? For either he puts his own name only or that of two or three others, but here has mentioned the whole number and so has mentioned no one by name. On what account then does he this? They made the slanderous charge that he was singular in his preaching, and desired to introduce novelty in Christian teaching. Wishing therefore to remove their suspicion, and to show he had many to support him in his doctrine, he has associated with himself "the brethren," to show that what he wrote he wrote with their accord. "Unto the Churches of Galatia." Thus it appears, that the flame of error had spread over not one or two cities merely, but the whole Galatian people. Consider too the grave indignation contained in the phrase, "unto the Churches of Galatia:" he does not say, "to the beloved" or "to the sanctified," and this omission of all names of affection or respect, and this speaking of them as a society merely, without the addition "Churches of God," for it is simply "Churches of Galatia," is strongly expressive of deep concern and sorrow. Here at the outset, as well as elsewhere, he attacks their irregularities, and therefore gives them the name of "Churches," in order to shame them, and reduce them to unity. For persons split into many parties cannot properly claim this appellation, for the name of "Church" is a name of harmony and concord.

Galatians 1:3 — Homily on Galatians 1

"Grace to you and peace from God the Father, and our Lord Jesus Christ." This he always mentions as indispensible, and in this Epistle to the Galatians especially; for since they were in danger of falling from grace he prays that they may recover it again, and since they had come to be at war with God, he beseeches God to restore them to the same peace. "God the Father." Here again is a plain confutation of the heretics, who say that John in the opening of his Gospel, where he says "the Word was God," used the word "Theos" without the article, to imply an inferiority in the Son's Godhead; and that Paul, where he says that the Son was "in the form of God," did not mean the Father, because the word "Theos" was without the article. For what can they say here, where Paul says, "apo Theou Patros," and not "apo tou Theou"? And it is in no indulgent mood towards them that he calls God, "Father," but by way of severe rebuke, and suggestion of the source whence they became sons, for the honor was vouchsafed to them not through the Law, but through the washing of regeneration. Thus everywhere, even in his exordium, he scatters traces of the goodness of God, and we may conceive him speaking thus: "O ye who were lately slaves, enemies and aliens, what right have ye suddenly acquired to call God your Father? it was not the Law which conferred upon you this relationship; why do ye therefore desert Him who brought you so near to God, and return to your tutor?"

Galatians 1:4 — Homily on Galatians 1

"Who gave himself for our sins." Thus it appears, that the ministry which He undertook was free and uncompelled; that He was delivered up by Himself, not by another. Let not therefore the words of John, "that the Father gave His only-begotten Son" for us, lead you to derogate from the dignity of the Only-begotten, or to infer therefrom that He is only human. For the Father is said to have given Him, not as implying that the Son's ministry was a servile one, but to teach us that it seemed good to the Father, as Paul too has shown in the immediate context: "according to the will of our God, and Father." He says not "by the command," but "according to the will," for inasmuch as there is an unity of will in the Father and the Son, that which the Son wills, the Father wills also. "For our sins," says the Apostle; we had pierced ourselves with ten thousand evils, and had deserved the gravest punishment; and the Law not only did not deliver us, but it even condemned us, making sin more manifest, without the power to release us from it, or to stay the anger of God. But the Son of God made this impossibility possible for he remitted our sins, He restored us from enmity to the condition of friends, He freely bestowed on us numberless other blessings.

Galatians 1:5 — Homily on Galatians 1

"To whom be the glory for ever and ever. Amen." This too is new and unusual, for we never find the word, "Amen" placed at the beginning of an Epistle, but a good way on; here, however he has it in his beginning, to show that what he had already said contained a sufficient charge against the Galatians, and that his argument was complete, for a manifest offence does not require an elaborate crimination. Having spoken of the Cross, and Resurrection, of redemption from sin and security for the future, of the purpose of the Father, and the will of the Son, of grace and peace and His whole gift, he concludes with an ascription of praise. Another reason for it is the exceeding astonishment into which he was thrown by the magnitude of the gift, the superabundance of the grace, the consideration who we were, and what God had wrought, and that at once and in a single moment of time. Unable to express this in words, he breaks out into a doxology, sending up for the whole world an eulogium, not indeed worthy of the subject, but such as was possible to him. Hence too he proceeds to use more vehement language; as if greatly kindled by a sense of the Divine benefits, for having said, "To whom be the glory for ever and ever, Amen," he commences with a more severe reproof.

Galatians 1:6 — Homily on Galatians 1

"I marvel that ye are so quickly removing from Him that called you in the grace of Christ, unto a different Gospel." Like the Jews who persecuted Christ, they imagined their observance of the Law was acceptable to the Father, and he therefore shows that in doing this they displeased not only Christ, but the Father also, for that they fell away thereby not from Christ only, but from the Father also. As the old covenant was given not by the Father only, but also by the Son, so the covenant of grace proceeded from the Father as well as the Son, and Their every act is common: "All things whatsoever the Father hath are Mine." By saying that they had fallen off from the Father, he brings a twofold charge against them, of an apostasy, and of an immediate apostasy. The opposite extreme, a late apostasy, is also blameworthy, but he who falls away at the first onset, and in the very skirmishing, displays an example of the most extreme cowardice, of which very thing he accuses them also saying: "How is this that your seducers need not even time for their designs, but the first approaches suffice for your overthrow and capture? And what excuse can ye have? If this is a crime among friends, and he who deserts old and useful associates is to be condemned, consider what punishment he is obnoxious to who revolts from God that called him."

Galatians 1:7 — Homily on Galatians 1

"Which is not another Gospel." And justly, for there is not another. Nevertheless the Marcionites are misled by this phrase, as diseased persons are injured even by healthy food, for they have seized upon it, and exclaim, "So Paul himself has declared there is no other Gospel." For they do not allow all the Evangelists, but one only, and him mutilated and confused according to their pleasure. Their explanation of the words, "according to my Gospel and the preaching of Jesus Christ," is sufficiently ridiculous; nevertheless, for the sake of those who are easily seduced, it is necessary to refute it. We assert, therefore, that, although a thousand Gospels were written, if the contents of all were the same, they would still be one, and their unity no wise infringed by the number of writers. So, on the other hand, if there were one writer only, but he were to contradict himself, the unity of the things written would be destroyed. For the oneness of a work depends not on the number of its authors, but on the agreement or contradictoriness of its contents. Whence it is clear that the four Gospels are one Gospel; for, as the four say the same thing, its oneness is preserved by the harmony of the contents, and not impaired by the difference of persons.

Galatians 1:8-9 — Homily on Galatians 1

"But though we, or an angel from heaven, should preach unto you any Gospel other than that which we preached unto you, let him be anathema." See the Apostle's wisdom; to obviate the objection that he was prompted by vainglory to applaud his own doctrine, he includes himself also in his anathema; and as they betook themselves to authority, that of James and John, he mentions angels also saying, "Tell me not of James and John; if one of the most exalted angels of heaven corrupt the Gospel, let him be anathema." The phrase "of heaven" is purposely added, because priests are also called angels. "For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger [angel] of the Lord of hosts." Lest therefore it should be thought that priests are here meant, by the term "angels," he points out the celestial intelligences by the addition, "from heaven." And he says not, if they preach a contrary Gospel, or subvert the whole of the true one, let them be anathema; but, if they even slightly vary, or incidentally disturb, my doctrine. "As we have said before, so say I now again." That his words might not seem to be spoken in anger, or with exaggeration, or with recklessness he now repeats them. Sentiments may perhaps change, when an expression has been called forth by anger, but to repeat it a second time proves that it is spoken advisedly, and was previously approved by the judgment.

Galatians 1:10 — Homily on Galatians 1

"For am I now persuading men: or God?" or am I seeking to please men? if I were still pleasing men, I should not be a servant of Christ." Granting, says he, that I might deceive you by these doctrines, could I deceive God, who knows my yet unuttered thoughts, and to please whom is my unceasing endeavor? See here the Apostolical spirit, the Evangelical loftiness! So too he writes to the Corinthians, "For we are not again commending ourselves unto you, but speak as giving you occasion of glorying;" and again, "But with me it is a very small thing that I should be judged of you, or of man's judgment." For since he is compelled to justify himself to his disciples, being their teacher, he submits to it; but he is grieved at it, not on account of chagrin, far from it, but on account of the instability of the minds of those led away and on account of not being fully trusted by them.

Galatians 1:11-12 — Homily on Galatians 1

"For I make known to you, brethren, as touching the Gospel which was preached by me that it is not after man. For neither did I receive it from man, nor was I taught it, but it came to me through revelation of Jesus Christ." You observe how sedulously he affirms that he was taught of Christ, who Himself, without human intervention, condescended to reveal to him all knowledge. And if he were asked for his proof that God Himself thus immediately revealed to him these ineffable mysteries, he would instance his former manner of life, arguing that his conversion would not have been so sudden, had it not been by Divine revelation. For when men have been vehement and eager on the contrary side, their conviction, if it is effected by human means, requires much time and ingenuity. It is clear therefore that he, whose conversion is sudden, and who has been sobered in the very height of his madness, must have been vouchsafed a Divine revelation and teaching, and so have at once arrived at complete sanity. On this account he is obliged to relate his former life, and to call the Galatians as witnesses of past events. That the Only-Begotten Son of God had Himself from heaven vouchsafed to call me, says he, you who were not present, could not know, but that I was a persecutor you do know. For my violence even reached your ears, and the distance between Palestine and Galatia is so great, that the report would not have extended thither, had not my acts exceeded all bounds and endurance.

Galatians 1:13 — Homily on Galatians 1

"For ye have heard of my manner of life in time past in the Jews' religion, how that beyond measure I persecuted the Church of God, and made havoc of it." Observe how he shrinks not from aggravating each point; not saying simply that he "persecuted" but "beyond measure," and not only "persecuted" but "made havoc of it," which signifies an attempt to extinguish, to pull down, to destroy, to annihilate, the Church.

Galatians 1:14 — Homily on Galatians 1

"And I advanced in the Jews' religion beyond many of mine own age among my countrymen, being more exceedingly zealous for the traditions of my fathers." To obviate the notion that his persecution arose from passion, vain-glory, or enmity, he shows that he was actuated by zeal, not indeed "according to knowledge," still by a zealous admiration of the traditions of his fathers. This is his argument;-if my efforts against the Church sprung not from human motives, but from religious though mistaken zeal, why should I be actuated by vain-glory, now that I am contending for the Church, and have embraced the truth? If it was not this motive, but a godly zeal, which possessed me when I was in error, much more now that I have come to know the truth, ought I to be free from such a suspicion. As soon as I passed over to the doctrines of the Church I shook off my Jewish prejudices, manifesting on that side a zeal still more ardent; and this is a proof that my conversion is sincere, and that the zeal which possesses me is from above. What other inducement could I have to make such a change, and to barter honor for contempt, repose for peril, security for distress? none surely but the love of truth.

Galatians 1:15-16 — Homily on Galatians 1

"But when it was the good pleasure of God, Who separated me, even from my mother's womb, and called me through His grace, to reveal His Son in me, that I might preach Him among the Gentiles, immediately I conferred not with flesh and blood." Here his object is to show, that it was by some secret providence that he was left for a time to himself. For if he was set apart from his mother's womb to be an Apostle and to be called to that ministry, yet was not actually called till that juncture, which summons he instantly obeyed, it is evident that God had some hidden reason for this delay. What this purpose was, you are perhaps eager to learn from me, and primarily, why he was not called with the twelve. But in order not to protract this discourse by digressing from that which is more pressing, I must entreat your love not to require all things from me, but to search for it by yourselves, and to beg of God to reveal it to you. Moreover I partly discussed this subject when I discoursed before you on the change of his name from Saul to Paul; which, if you have forgotten, you will fully gather from a perusal of that volume. At present let us pursue the thread of our discourse, and consider the proof he now adduces that no natural event had befallen him,-that God Himself had providentially ordered the occurrence.

Galatians 1:17 — Homily on Galatians 1

"Neither went I up to Jerusalem to them which were Apostles before me." These words weighed by themselves seem to breath an arrogant spirit, and to be foreign to the Apostolic temper. For to give one's suffrage for one's self, and to admit no man to share one's counsel, is a sign of folly. It is said, "Seest thou a man wise in his own conceit? there is more hope of a fool than of him;" and, "Woe unto them that are wise in their own eyes, and prudent in their own sight!" and Paul himself in another place, "Be not wise in your own conceits." Surely one who had been thus taught, and had thus admonished others, would not fall into such an error, even were he an ordinary man; much less then Paul himself. Nevertheless, as I said, this expression nakedly considered may easily prove a snare and offence to many hearers. But if the cause of it is subjoined, all will applaud and admire the speaker.

Galatians 1:18 — Homily on Galatians 1

"Then after three years I went up to Jerusalem to visit Cephas." What can be more lowly than such a soul? After such successes, wanting nothing of Peter, not even his assent, but being of equal dignity with him, (for at present I will say no more,) he comes to him as his elder and superior. And the only object of this journey was to visit Peter; thus he pays due respect to the Apostles, and esteems himself not only not their better but not their equal. Which is plain from this journey, for Paul was induced to visit Peter by the same feeling from which many of our brethren sojourn with holy men: or rather by a humbler feeling for they do so for their own benefit, but this blessed man, not for his own instruction or correction, but merely for the sake of beholding and honoring Peter by his presence. He says, "to visit Peter;" he does not say to see, but to visit and survey, a word which those, who seek to become acquainted with great and splendid cities, apply to themselves.

Galatians 1:19 — Homily on Galatians 1

"But other of the Apostles saw I none, save James, the Lord's brother." See what great friends he was with Peter especially; on his account he left his home, and with him he tarried. This I frequently repeat, and desire you to remember, that no one, when he hears what this Apostle seems to have spoken against Peter, may conceive a suspicion of him. He premises this, that when he says, "I resisted Peter," no one may suppose that these words imply enmity and contention; for he honored and loved his person more than all and took this journey for his sake only, not for any of the others. "But other of the Apostles saw I none, save James." "I saw him merely, I did not learn from him," he means. But observe how honorably he mentions him, he says not "James" merely, but adds this illustrious title, so free is he from all envy. Had he only wished to point out whom he meant, he might have shown this by another appellation, and called him the son of Cleophas, as the Evangelist does. But as he considered that he had a share in the august titles of the Apostles, he exalts himself by honoring James; and this he does by calling him "the Lord's brother," although he was not by birth His brother, but only so reputed. Yet this did not deter him from giving the title; and in many other instances he displays towards all the Apostles that noble disposition, which beseemed him.

Galatians 1:20 — Homily on Galatians 1

"Now touching the things which I write unto you, behold, before God, I lie not." Observe throughout the transparent humility of this holy soul; his earnestness in his own vindication is as great as if he had to render an account of his deeds, and was pleading for his life in a court of justice.

Galatians 1:21 — Homily on Galatians 1

"Then I came into the regions of Syria and Cilicia." After his interview with Peter, he resumes his preaching and the task which lay before him, avoiding Judaea, both because of his mission being to the Gentiles, and of his unwillingness to "build upon another man's foundation." Wherefore there was not even a chance meeting, as appears from what follows.

Galatians 1:22-23 — Homily on Galatians 1

"And I was still unknown by face unto the Churches of Judaea; but they only heard say, he that once persecuted us now preacheth the faith of which he once made havoc." What modesty in thus again mentioning the facts of his persecuting and laying waste the Church, and in thus making infamous his former life, while he passes over the illustrious deeds he was about to achieve! He might have told, had he wished it, all his successes, but he mentions none of these and stepping with one word over a vast expanse, he says merely, "I came into the regions of Syria and Cilicia;" and, "they had heard, that he, which once persecuted us, now preacheth the faith of which he once made havoc." The purpose of the words, "I was unknown to the Churches of Judaea," is to show, that so far from preaching to them the necessity of circumcision, he was not known to them even by sight.

Galatians 1:24 — Homily on Galatians 1

"And they glorified God in me." See here again how accurately he observes the rule of his humility; he says not, they admired me, they applauded or were astonished at me, but ascribes all to Divine grace by the words, "they glorified God in me."

Galatians 2:1-2 — Homily on Galatians 2

His first journey was owing to his desire to visit Peter, his second, he says, arose from a revelation of the Spirit. "And I laid before them the Gospel which I preach among the Gentiles, but privately before them who were of repute, lest by any means I should be running or had run in vain." What is this, O Paul! thou who neither at the beginning nor after three years wouldest confer with the Apostles, dost thou now confer with them, after fourteen years are past, lest thou shouldest be running in vain? Better would it have been to have done so at first, than after so many years; and why didst thou run at all, if not satisfied that thou wert not running in vain? Who would be so senseless as to preach for so many years, without being sure that his preaching was true? And what enhances the difficulty is, that he says he went up by revelation; this difficulty, however, will afford a solution of the former one. Had he gone up of his own accord, it would have been most unreasonable, nor is it possible that this blessed soul should have fallen into such folly; for it is himself who says, "I therefore so run, as not uncertainly; so fight I, as not beating the air." (1 Cor. ix: 26.) If therefore he runs, "not uncertainly," how can he say, "lest I should be running, or had run, in vain?" It is evident from this, that if he had gone up without a revelation, he would have committed an act of folly. But the actual case involved no such absurdity; who shall dare to still harbor this suspicion, when it was the grace of the Spirit which drew him? On this account he added the words "by revelation," lest, before the question was solved, he should be condemned of folly; well knowing that it was no human occurrence, but a deep Divine Providence concerning the present and future. What then is the reason of this journey of his? As when he went up before from Antioch to Jerusalem, it was not for his own sake, (for he saw clearly that his duty was simply to obey the doctrines of Christ,) but from a desire to reconcile the contentious; so now his object was the complete satisfaction of his accusers, not any wish of his own to learn that he had not run in vain. They conceived that Peter and John, of whom they thought more highly than of Paul, differed from him in that he omitted circumcision in his preaching, while the former allowed it, and they believed that in this he acted unlawfully, and was running in vain. I went up, says he, and communicated unto them my Gospel, not that I might learn aught myself, (as appears more clearly further on,) but that I might convince these suspicious persons that I do not run in vain. The Spirit foreseeing this contention had provided that he should go up and make this communication. Wherefore he says that he went up by revelation, and, taking Barnabas and Titus as witnesses of his preaching, communicated to them the Gospel which he preached to the Gentiles, that is, with the omission of circumcision. "But privately before them who were of repute." What means "privately?" Rather, he who wishes to reform doctrines held in common, proposes them, not privately, but before all in common; but Paul did this privately, for his object was, not to learn or reform any thing, but to cut off the grounds of those who would fain deceive. All at Jerusalem were offended, if the law was transgressed, or the use of circumcision forbidden; as James says, "Thou seest, brother, how many thousands there are among the Jews of them which have believed; and they are informed of thee, that thou teachest to forsake the law." (Acts xxi: 20, et seq.) Since then they were offended he did not condescend to come forward publicly and declare what his preaching was, but he conferred privately with those who were of reputation before Barnabas and Titus, that they might credibly testify to his accusers, that the Apostles found no discrepancy in his preaching, but confirmed it. The expression, "those that were of repute," does not impugn the reality…

Galatians 2:3 — Homily on Galatians 2

"But not even Titus, who was with me, being a Greek, was compelled to be circumcised." What means, "being a Greek?" Of Greek extraction, and not circumcised; for not only did I so preach but Titus so acted, nor did the Apostles compel him to be circumcised. A plain proof this that the Apostles did not condemn Paul's doctrine or his practice. Nay more, even the urgent representations of the adverse party, who were aware of these facts, did not oblige the Apostles to enjoin circumcision, as appears by his own words.

Galatians 2:4 — Homily on Galatians 2

"And that because of the false brethren, privily brought in." Here arises a very important question, Who were these false brethren? If the Apostles permitted circumcision at Jerusalem, why are those who enjoined it, in accordance with the Apostolic sentence, to be called false brethren? First; because there is a difference between commanding an act to be done, and allowing it after it is done. He who enjoins an act, does it with zeal as necessary, and of primary importance; but he who, without himself commanding it, alloweth another to do it who wishes yields not from a sense of its being necessary but in order to subserve some purpose. We have a similar instance, in Paul's Epistle to the Corinthians, in his command to husbands and wives to come together again. To which, that he might not be thought to be legislating for them, he subjoins, "But this I say by way of permission, not of commandment." (1 Cor. vii: 5.) For this was not a judgment authoritatively given but an indulgence to their incontinence; as he says, "for your incontinency." Would you know Paul's sentence in this matter? hear his words, "I would that all men were even as I myself," (1 Cor. vii: 7.) in continence. And so here, the Apostles made this concession, not as vindicating the law, but as condescending to the infirmities of Judaism. Had they been vindicating the law, they would not have preached to the Jews in one way, and to the Gentiles in another. Had the observance been necessary for unbelievers, then indeed it would plainly have likewise been necessary for all the faithful. But by their decision not to harass the Gentiles on this point, they showed that they permitted it by way of condescension to the Jews. Whereas the purpose of the false brethren was to cast them out of grace, and reduce them under the yoke of slavery again. This is the first difference, and a very wide one. The second is, that the Apostles so acted in Judaea, where the Law was in force, but the false brethren, every where, for all the Galatians were influenced by them. Whence it appears that their intention was, not to build up, but entirely to pull down the Gospel, and that the thing was permitted by the Apostles on one ground and zealously practiced by the false brethren on another. "Who came in privily to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage." He points out their hostility by calling them spies; for the sole object of a spy is to obtain for himself facilities of devastation and destruction, by becoming acquainted with his adversary's position. And this is what those did, who wished to bring the disciples back to their old servitude. Hence too appears how very contrary their purpose was to that of the Apostles; the latter made concessions that they might gradually extricate them from their servitude, but the former plotted to subject them to one more severe. Therefore they looked round and observed accurately and made themselves busybodies to find out who were uncircumcised; as Paul says, "they came in privily to spy out our liberty," thus pointing out their machinations not only by the term "spies," but by this expression of a furtive entrance and creeping in.

Galatians 2:5 — Homily on Galatians 2

"To whom we gave place in the way of subjection, no, not for an hour." Observe the force and emphasis of the phrase; he says not, "by argument," but, "by subjection," for their object was not to teach good doctrine, but to subjugate and enslave them. Wherefore, says he, we yielded to the Apostles, but not to these. "That the truth of the Gospel might continue with you." That we may confirm, says he, by our deeds what we have already declared by words,-namely, that the "old things are passed away, behold they are become new;" and that "if any man is in Christ he is a new creature;" (2 Cor. v: 17.) and that "if ye receive circumcision, Christ will profit you nothing." (Gal. v: 2.) In maintaining this truth we gave place not even for an hour. Then, as he was directly met by the conduct of the Apostles, and the reason of their enjoining the rite would probably be asked, he proceeds to solve this objection. This he does with great skill, for he does not give the actual reason, which was, that the Apostles acted by way of condescension and in the use of a scheme, as it were; for otherwise his hearers would have been injured. For those, who are to derive benefit from a scheme should be unacquainted with the design of it; all will be undone, if this appears. Wherefore, he who is to take part in it should know the drift of it; those who are to benefit by it should not. To make my meaning more evident, I will take an example from our present subject. The blessed Paul himself, who meant to abrogate circumcision, when he was about to send Timothy to teach the Jews, first circumcised him and so sent him. This he did, that his hearers might the more readily receive him; he began by circumcising, that in the end he might abolish it. But this reason he imparted to Timothy only, and told it not to the disciples. Had they known that the very purpose of his circumcision was the abolition of the rite, they would never have listened to his preaching, and the whole benefit would have been lost. But now their ignorance was of the greatest use to them, for their idea that his conduct proceeded from a regard to the Law, led them to receive both him and his doctrine with kindness and courtesy, and having gradually received him, and become instructed, they abandoned their old customs. Now this would not have happened had they known his reasons from the first; for they would have turned away from him, and being turned away would not have given him a hearing, and not hearing, would have continued in their former error. To prevent this, he did not disclose his reasons; here too he does not explain the occasion of the scheme, but shapes his discourse differently.

Galatians 2:6 — Homily on Galatians 2

"But from those who were reputed to be somewhat (whatsoever they were, it maketh no matter to me, God accepteth no man's person)" Here he not only does not defend the Apostles, but even presses hard upon those holy men, for the benefit of the weak. His meaning is this: although they permit circumcision, they shall render an account to God, for God will not accept their persons, because they are great and in station. But he does not speak so plainly, but with caution. He says not, if they vitiate their doctrine, and swerve from the appointed rule of their preaching, they shall be judged with the utmost rigor, and suffer punishment; but he alludes to them more reverently, in the words, "of those who were reputed to be somewhat, whatsoever they were." He says not, "whatsoever they 'are,'" but "were," showing that they too had thenceforth ceased so to preach, the doctrine having extended itself universally. The phrase, "whatsoever they were," implies, that if they so preached they should render account, for they had to justify themselves before God, not before men. This he said, not as doubtful or ignorant of the rectitude of their procedure, but (as I said before) from a sense of the expediency of so forming his discourse. Then, that he may not seem to take the opposite side and to accuse them, and so create a suspicion of their disagreement, he straightway subjoins this correction: "for those who were reputed to be somewhat, in conference imparted nothing to me." This is his meaning; What you may say, I know not; this I know well, that the Apostles did not oppose me, but our sentiments conspired and accorded. This appears from his expression, "they gave me the right hand of fellowship;" but he does not say this at present, but only that they neither informed or corrected him on any point, nor added to his knowledge. "For those who were reputed to be somewhat, imparted nothing to me:" That is to say, when told of my proceedings, they added nothing, they corrected nothing, and though aware that the object of my journey was to communicate with them, that I had come by revelation of the Spirit, and that I had Titus with me who was uncircumcised, they neither circumcised him, nor imparted to me any additional knowledge.

Galatians 2:7 — Homily on Galatians 2

"But contrariwise." Some hold his meaning to be, not only that the Apostles did not instruct him, but that they were instructed by him. But I would not say this, for what could they, each of whom was himself perfectly instructed, have learnt from him? He does not therefore intend this by the expression, "contrariwise," but that so far were they from blaming, that they praised him: for praise is the contrary of blame. Some would probably here reply: Why did not the Apostles, if they praised your procedure, as the proper consequence abolish circumcision? Now to assert that they did abolish it Paul considered much too bold, and inconsistent with his own admission. On the other hand, to admit that they had sanctioned circumcision, would necessarily expose him to another objection. For it would be said, if the Apostles praised your preaching, yet sanctioned circumcision, they were inconsistent with themselves. What then is the solution? is he to say that they acted thus out of condescension to Judaism? To say this would have shaken the very foundation of the economy. Wherefore he leaves the subject in suspense and uncertainty, by the words, "but of those who were reputed to be somewhat; it maketh no matter to me." Which is in effect to say, I accuse not, nor traduce those holy men; they know what it is they have done; to God must they render their account. What I am desirous to prove is, that they neither reversed nor corrected my procedure, nor added to it as in their opinion defective, but gave it their approbation and assent; and to this Titus and Barnabas bear witness. Then he adds, "When they saw that I had been entrusted with the Gospel of the Uncircumcision even as Peter with the Gospel of the Circumcision," The Circumcision and Uncircumcision; meaning, not the things themselves, but the nations known by these distinctions...

Galatians 2:8 — Homily on Galatians 2

"For He that wrought for Peter unto the Apostleship of the Circumcision wrought for me also unto the Gentiles." He calls the Gentiles the Uncircumcision and the Jews the Circumcision, and declares his own rank to be equal to that of the Apostles; and, by comparing himself with their Leader not with the others, he shows that the dignity of each was the same. After he had established the proof of their unanimity, he takes courage, and proceeds confidently in his argument, not stopping at the Apostles, but advances to Christ Himself, and to the grace which He had conferred upon him, and calls the Apostles as his witnesses.

Galatians 2:9 — Homily on Galatians 2

"And when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship." He says not when they "heard," but when they "perceived," that is, were assured by the facts themselves, "they gave to me and Barnabas the right hands of fellowship." Observe how he gradually proves that his doctrine was ratified both by Christ and by the Apostles. For grace would neither have been implanted, nor been operative in him, had not his preaching been approved by Christ. Where it was for the purpose of comparison with himself, he mentioned Peter alone; here, when he calls them as witnesses, he names the three together, "Cephas, James, John," and with an encomium, "who were reputed to be pillars." Here again the expression "who were reputed" does not impugn the reality of the fact, but adopts the estimate of others, and implies that these great and distinguished men, whose fame was universal, bare witness that his preaching was ratified by Christ, that they were practically informed and convinced by experience concerning it. "Therefore they gave the right hands of fellowship" to me, and not to me only, but also to Barnabas, "that we should go unto the Gentiles, and they unto the Circumcision." Here indeed is exceeding prudence as well as an incontrovertible proof of their concord. For it shows that his and their doctrine was interchangeable, and that both approved the same thing, that they should so preach to the Jews, and he to the Gentiles. Wherefore he adds, "That we should go unto the Gentiles and they unto the Circumcision." Observe that here also he means by "the Circumcision," not the rite, but the Jews; whenever he speaks of the rite, and wishes to contrast it, he adds the word "uncircumcision;" as when he says, "For circumcision indeed profiteth, if thou be a doer of the law; but if thou be a transgressor of the law, thy circumcision is become uncircumcision." (Ro. ii: 25.) And again, "Neither circumcision availeth any thing, nor uncircumcision." But when it is to the Jews and not to the deed that he gives this name, and wishes to signify the nation, he opposes to it not uncircumcision in its literal sense, but the Gentiles. For the Jews are the contradistinction to the Gentiles, the Circumcision to the Uncircumcision. Thus when he says above, "For He that wrought for Peter into the Apostleship of the Circumcision, wrought for me also unto the Gentiles;" and again, "We unto the Gentiles and they unto the Circumcision," he means not the rite itself, but the Jewish nation, thus distinguishing them from the Gentiles.

Galatians 2:10 — Homily on Galatians 2

"Only they would that we should remember the poor; which very thing I was also zealous to do." This is his meaning: In our preaching we divided the world between us, I took the Gentiles and they the Jews, according to the Divine decree; but to the sustenance of the poor among the Jews I also contributed my share, which, had there been any dissension between us, they would not have accepted. Next, who were these poor persons? Many of the believing Jews in Palestine had been deprived of all their goods, and scattered over the world, as he mentions in the Epistle to the Hebrews, "For ye took joyfully the spoiling of your possessions;" and in writing to the Thessalonians, (1 Thes. ii: 14.) he extols their fortitude, "Ye became imitators of the Churches of God which are in Judaea, ...for ye also suffered the same thing of your own countrymen, even as they did of the Jews." And he shows throughout that those Greeks who believed were not under persecution from the rest, such as the believing Jews were suffering from their own kindred, for there is no nation of a temper so cruel. Wherefore he exercises much zeal, as appears in the Epistles to the Romans (Ro. xv: 25-27.) and Corinthians (1 Cor. xvi: 1-3.) that these persons should meet with much attention; and Paul not only collects money for them, but himself conveys it, as he says, "But now I go unto Jerusalem ministering unto the saints," (Ro. xv: 25.) for they were without the necessaries of life. And he here shows that in this instance having resolved to assist them, he had undertaken and would not abandon it.

Galatians 2:11-12 — Homily on Galatians 2

Having by these means declared the unanimity and harmony between the Apostles and himself, he is obliged to proceed to mention his debate with Peter at Antioch. "But when Cephas came to Antioch, I resisted him to the face, because he stood condemned. For before that certain came from James, he did eat with the Gentiles: but when they came, he drew back and separated himself, fearing them that were of the circumcision." Many, on a superficial reading of this part of the Epistle, suppose that Paul accused Peter of hypocrisy. But this is not so, indeed it is not, far from it; we shall discover great wisdom, both of Paul and Peter, concealed herein for the benefit of their hearers. But first a word must be said about Peter's freedom in speech, and how it was ever his way to outstrip the other disciples. Indeed it was upon one such occasion that he gained his name from the unbending and impregnable character of his faith. For when all were interrogated in common, he stepped before the others and answered, "Thou art the Christ, the Son of the living God." (Mat. xvi: 16.) This was when the keys of heaven were committed to him. So too, he appears to have been the only speaker on the Mount; (Mat. xvii: 4.) and when Christ spoke of His crucifixion, and the others kept silence, he said, "Be it far from Thee." (Mat. xvi: 22.) These words evince, if not a cautious temper, at least a fervent love; and in all instances we find him more vehement than the others, and rushing forward into danger. So when Christ was seen on the beach, and the others were pushing the boat in, he was too impatient to wait for its coming to land. (John xxi: 7.) And after the Resurrection, when the Jews were murderous and maddened, and sought to tear the Apostles in pieces, he first dared to come forward, and to declare, that the Crucified was taken up into heaven. (Acts ii: 14, Acts 2:36) It is a greater thing to open a closed door, and to commence an action, than to be free-spoken afterwards. How could he ever dissemble who had exposed his life to such a populace? He who when scourged and bound would not bate a jot of his courage, and this at the beginning of his mission, and in the heart of the chief city where there was so much danger,-how could he, long afterwards in Antioch, where no danger was at hand, and his character had received lustre from the testimony of his actions, feel any apprehension of the believing Jews? How could he, I say, who at the very first and in their chief city feared not the Jews while Jews, after a long time and in a foreign city, fear those of them who had been converted? Paul therefore does not speak this against Peter, but with the same meaning in which he said, "for they who were reputed to be somewhat, whatsoever they were, it maketh no matter to me." But to remove any doubt on this point, we must unfold the reason of these expressions. The Apostles, as I said before, permitted circumcision at Jerusalem, an abrupt severance from the law not being practicable; but when they come to Antioch, they no longer continued this observance, but lived indiscriminately with the believing Gentiles which thing Peter also was at that time doing. But when some came from Jerusalem who had heard the doctrine he delivered there, he no longer did so fearing to perplex them, but he changed his course, with two objects secretly in view, both to avoid offending those Jews, and to give Paul a reasonable pretext for rebuking him. For had he, having allowed circumcision when preaching at Jerusalem, changed his course at Antioch, his conduct would have appeared to those Jews to proceed from fear of Paul, and his disciples would have condemned his excess of pliancy. And this would have created no small offence; but in Paul, who was well acquainted with all the facts, his withdrawal would have raised no such suspicion, as knowing the intention with which he acted. Wherefore Paul rebukes, and Peter submits, that when the master is blamed, yet keeps silence…

Galatians 2:13 — Homily on Galatians 2

"Insomuch that even Barnabas was carried away with their dissimulation." Be not surprised at his giving this proceeding the name of dissimulation, for he is unwilling, as I said before, to disclose the true state of the case, in order to the correction of his disciples. On account of their vehement attachment to the Law, he calls the present proceeding "dissimulation," and severely rebukes it, in order effectually to eradicate their prejudice. And Peter too, hearing this joins in the feint, as if he had erred, that they might be corrected by means of the rebuke administered to him. Had Paul reproved these Jews, they would have spurned at it with indignation, for they held him in slight esteem; but now, when they saw their Teacher silent under rebuke, they were unable to despise or resist Paul's sentence.

Galatians 2:14 — Homily on Galatians 2

"But when I saw that they walked not uprightly according to the truth of the Gospel." Neither let this phrase disturb you, for in using it he does not condemn Peter, but so expresses himself for the benefit of those who were to be reformed by the reproof of Peter. "I said unto Cephas before them all." Observe his mode of correcting the others; he speaks "before them all," that the hearers might be alarmed thereby. And this is what he says, "If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?" But it was the Jews and not the Gentiles who were carried away together with Peter; why then does Paul impute what was not done, instead of directing his remarks, not against the Gentiles, but against the dissembling Jews? And why does he accuse Peter alone, when the rest also dissembled together with him? Let us consider the terms of his charge; "If thou, being a Jew, livest as do the Gentiles, and not as do the Jews, how compellest thou the Gentiles to live as do the Jews?" for in fact Peter alone had withdrawn himself. His object then is to remove suspicion from his rebuke; had he blamed Peter for observing the Law, the Jews would have censured him for his boldness towards their Teacher. But now arraigning him in behalf of his own peculiar disciples, I mean the Gentiles, he facilitates thereby the reception of what he has to say which he also does by abstaining from reproof of the others, and addressing it all to the Apostle. "If thou," he says, "being a Jew, livest as do the Gentiles, and not as do the Jews;" which almost amounts to an explicit exhortation to imitate their Teacher, who, himself a Jew, lived after the manner of the Gentiles. This however he says not, for they could not have received such advice, but under color of reproving him in behalf of the Gentiles, he discloses Peter's real sentiments. On the other hand, if he had said, Wherefore do you compel these Jews to Judaize? his language would have been too severe. But now he effects their correction by appearing to espouse the part, not of the Jewish, but of the Gentile, disciples; for rebukes, which are moderately severe, secure the readiest reception. And none of the Gentiles could object to Paul that he took up the defense of the Jews. The whole difficulty was removed by Peter's submitting in silence to the imputation of dissimulation, in order that he might deliver the Jews from its reality. At first Paul directs his argument to the character which Peter wore, "If thou, being a Jew:" but he generalizes as he goes on, and includes himself in the phrase...

Galatians 2:15 — Homily on Galatians 2

"We being Jews by nature, and not sinners of the Gentiles." These words are hortatory, but are couched in the form of a reproof, on account of those Jews. So elsewhere, under cover of one meaning he conveys another; as where he says in his Epistle to the Romans, "But now I go unto Jerusalem, ministering unto the saints." (Rom. xv: 25.) Here his object was not simply to inform them of the motive of his journey to Jerusalem, but to excite them to emulation in the giving of alms. Had he merely wished to explain his motive, it would have sufficed to say, "I go to ministering unto the saints;" but now observe what he says in addition; "For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem. Yea, it hath been their good pleasure and their debtors they are." And again, "For if the Gentiles have been made partakers of their spiritual things, they owe it to them, also to minister unto them in carnal things." (Rom. xv: 26, 27) Observe how he represses the high thoughts of the Jews; preparing for one thing by means of another, and his language is authoritative. "We being Jews by nature, and not sinners of the Gentiles." The phrase, "Jews by nature," implies that we, who are not proselytes, but educated from early youth in the Law, have relinquished our habitual mode of life, and betaken ourselves to the faith which is in Christ.

Galatians 2:16 — Homily on Galatians 2

"Knowing that a man is not justified by the works of the Law, save through faith, in Jesus Christ, even we believed on Christ Jesus." Observe here too how cautiously he expresses himself; he does not say that they had abandoned the Law as evil, but as weak. If the law cannot confer righteousness, it follows that circumcision is superfluous; and so far he now proves; but he proceeds to show that it is not only superfluous but dangerous. It deserves especial notice, how at the outset he says that a man is not justified by the works of the Law; but as he proceeds he speaks more strongly.

Galatians 2:17 — Homily on Galatians 2

"But if, while we sought to be justified in Christ, we ourselves also were found sinners is Christ a minister of sin?" If faith in Him, says he, avail not for our justification, but it be necessary again to embrace the Law, and if, having forsaken the Law for Christ's sake, we are not justified but condemned for such abandonment,-then shall we find Him, for whose sake we forsook the Law and went over to faith the author of our condemnation. Observe how, he has resolved the matter to a necessary absurdity. And mark how earnestly and strongly he argues. For if, he says, it behooved us not to abandon the Law, and we have so abandoned it for Christ's sake, we shall be judged. Wherefore do you urge this upon Peter, who is more intimately acquainted with it than any one? Hath not God declared to him, that an uncircumcised man ought not to be judged by circumcision; and did he not in his discussion with the Jews rest his bold opposition upon the vision which he saw? Did he not send from Jerusalem unequivocal decrees upon this subject? Paul's object is not therefore to correct Peter, but his animadversion required to be addressed to him, though it was pointed at the disciples; and not only at the Galatians, but also at others who labor under the same error with them. For though few are now circumcised, yet, by fasting and observing the sabbath with the Jews, they equally exclude themselves from grace. If Christ avails not to those who are only circumcised, much more is peril to be feared where fasting and sabbatizing are observed, and thus two commandments of the Law are kept in the place of one. And this is aggravated by a consideration of time: for they so acted at first while the city and temple and other institutions yet existed; but these who with the punishment of the Jews, and the destruction of the city before their eyes, observe more precepts of the Law than the others did, what apology can they find for such observance, at the very time when the Jews themselves, in spite of their strong desire, cannot keep it? Thou hast put on Christ, thou hast become a member of the Lord, and been enrolled in the heavenly city, and dost thou still grovel in the Law? How is it possible for thee to obtain the kingdom? Listen to Paul's words, that the observance of the Law overthrows the Gospel, and learn, if thou wilt, how this comes to pass, and tremble, and shun this pitfall. Wherefore dost thou keep the sabbath, and fast with the Jews? Is it that thou fearest the Law and abandonment of its letter? But thou wouldest not entertain this fear, didst thou not disparage faith as weak, and by itself powerless to save. A fear to omit the sabbath plainly shows that you fear the Law as still in force; and if the Law is needful, it is so as a whole, not in part, nor in one commandment only; and if as a whole, the righteousness which is by faith is little by little shut out. If thou keep the sabbath, why not also be circumcised? and if circumcised, why not also offer sacrifices? If the Law is to be observed, it must be observed as a whole, or not at all. If omitting one part makes you fear condemnation, this fear attaches equally to all the parts. If a transgression of the whole is not punishable, much less is the transgression of a part; on the other hand, if the latter be punishable, much more is the former. But if we are bound to keep the whole, we are bound to disobey Christ, or by obedience to Him become transgressors of the Law. If it ought to be kept, those who keep it not are transgressors, and Christ will be found to be the cause of this transgression, for He annulled the Law as regards these things Himself, and bid others annul it. Do you not understand what these Judaizers are compassing? They would make Christ, who is to us the Author of righteousness, the Author of sin, as Paul says, "Therefore Christ is the minister of sin." Having thus reduced the proposition to an absurdity, he had nothing further to do by way of overthrowing it, but…

Galatians 2:18 — Homily on Galatians 2

"For if I build up again those things which I destroyed, I prove myself a transgressor." Observe the Apostle's discernment; his opponents endeavored to show, that he who kept not the Law was a transgressor, but he retorts the argument upon them, and shows that he who did keep the Law was a transgressor, not merely of faith, but of the Law itself. "I build up again the things which I destroyed," that is, the Law; he means as follows: the Law has confessedly ceased, and we have abandoned it, and betaken ourselves to the salvation which comes of faith. But if we make a point of setting it up again, we become by that very act transgressors, striving to keep what God has annulled. Next he shows how it has been annulled.

Galatians 2:19 — Homily on Galatians 2

"For I through the Law died unto the Law." This may be viewed in two ways; it is either the law of grace which he speaks of, for he is wont to call this a law, as in the words, "For the law of the Spirit of life made me free:" (Rom. viii: 2) or it is the old Law, of which he says, that by the Law itself he has become dead to the Law. That is to say, the Law itself has taught me no longer to obey itself, and therefore if I do so, I shall be transgressing even its teaching. How, in what way has it so taught? Moses says, speaking of Christ, "The Lord God will raise up unto thee a Prophet from the midst of thee of thy brethren, like unto me; unto Him shall ye hearken." (Deut. xviii: 15) Therefore they who do not obey Him, transgress the Law. Again, the expression, "I through the Law died unto the Law," may be understood in another sense: the Law commands all its precepts to be performed, and punishes the transgressor; therefore we are all dead to it, for no man has fulfilled it. Here observe, how guardedly he assails it; he says not, "the Law is dead to me;" but, "I am dead to the Law;" the meaning of which is, that, as it is impossible for a dead corpse to obey the commands of the Law, so also is it for me who have perished by its curse, for by its word am I slain. Let it not therefore lay commands on the dead, dead by its own act, dead not in body only, but in soul, which has involved the death of the body. This he shows in what follows.

Galatians 2:20 — Homily on Acts 52

Observe him then, how he felt towards the whole world. "The world is crucified unto me," he says, "and I unto the world": I am dead to the world, and the world is dead to me. And again: "It is no longer I that live, but Christ liveth in me." And, to show you that he was as it were in solitude, and so looked upon the things present, hear himself saying, "While we look not at the things which are seen, but at the things which are not seen." What sayest thou? Answer me. And yet what thou sayest is the contrary; thou seest the things invisible, and the visible thou seest not. Such eyes as thou hadst gotten, such are the eyes which are given by Christ: for as these bodily eyes see indeed the things that are seen, but things unseen they see not: so those (heavenly eyes) do the contrary: none that beholds the invisible things, beholds the visible: no one beholding the things seen, beholds the invisible. Or is not this the case with us also? For when having turned our mind inwards we think of any of the unseen things, our views become raised above the things on earth.

Galatians 2:20 — Homily on Galatians 2

"That I might live unto God, I have been crucified with Christ." Having said, "I am dead," lest it should be objected, how then dost thou live? he adds the cause of his living, and shows that when alive the Law slew him, but that when dead Christ through death restored him to life. He shows the wonder to be twofold; that by Christ both the dead was begotten into life, and that by means of death. He here means the immortal life, for this is the meaning of the words, "That I might live unto God I am crucified with Christ" How, it is asked, can a man now living and breathing have been crucified? That Christ hath been crucified is manifest, but how canst thou have been crucified, and yet live? He explains it thus; "Yet I live; and yet no longer I, but Christ liveth in me." In these words, "I am crucified with Christ," he alludes to Baptism and in the words "nevertheless I live, yet not I," our subsequent manner of life whereby our members are mortified. By saying "Christ liveth in me," he means nothing is done by me, which Christ disapproves; for as by death he signifies not what is commonly understood, but a death to sin; so by life, he signifies a delivery from sin. For a man cannot live to God, otherwise than by dying to sin; and as Christ suffered bodily death, so does Paul a death to sin. "Mortify," says he "your members which are upon the earth; fornication, uncleanness, passion;" (Col. iii: 5), and again, "our old man was crucified," (Rom. vi: 6) which took place in the Bath. After which, if thou remainest dead to sin, thou livest to God, but if thou let it live again, thou art the ruin of thy new life. This however did not Paul, but continued wholly dead; if then, he says, I live to God a life other than that in the Law, and am dead to the Law, I cannot possibly keep any part of the Law. Consider how perfect was his walk, and thou wilt be transported with admiration of this blessed soul. He says not, "I live," but, "Christ liveth in me;" who is bold enough to utter such words? Paul indeed, who had harnessed himself to Christ's yoke, and cast away all worldly things, and was paying universal obedience to His will, says not, "I live to Christ," but what is far higher, "Christ liveth in me." As sin, when it has the mastery, is itself the vital principle, and leads the soul whither it will, so, when it is slain and the will of Christ obeyed, this life is no longer earthly, but Christ liveth, that is, works, has mastery within us. His saying, "I am crucified with Him" "I no longer live," but "am dead," seeming incredible to many, he adds, "And that life which I now live in the flesh, I live in faith, the faith which is in the Son of God." The foregoing, says he, relates to our spiritual life, but this life of sense too, if considered, will be found owing to my faith in Christ. For as regards the former Dispensation and Law, I had incurred the severest punishment, and had long ago perished, "for all have sinned, and come short of the glory of God." (Rom. iii: 23) And we, who lay under sentence, have been liberated by Christ, for all of us are dead, if not in fact, at least by sentence; and He has delivered us from the expected blow. When the Law had accused, and God condemned us, Christ came, and by giving Himself up to death, rescued us all from death. So that "the life which I now live in the flesh, I live in faith." Had not this been, nothing could have averted a destruction as general as that which took place at the flood, but His advent arrested the wrath of God, and caused us to live by faith. That such is his meaning appears from what follows. After saying, that "the life which I now live in the flesh, I live in faith," he adds, "In the Son of God, Who loved me, and gave Himself up for me." How is this, O Paul! why dost thou appropriate a general benefit, and make thine own what was done for the whole world's sake? for he says not, "Who loved us," but, "Who loved me." And besides the Evangelist says, "God so loved t…

Galatians 2:21 — Homily on Galatians 2

"I do not make void the grace of God." Let those, who even now Judaize and adhere to the Law, listen to this, for it applies to them. "For if righteousness is through the Law, then Christ died for naught." What can be more heinous than this sin? what more fit to put one to shame than these words? Christ's death is a plain proof of the inability of the Law to justify us; and if it does justify, then is His death superfluous. Yet how could it be reasonable to say that has been done heedlessly and in vain which is so awful, so surpassing human reason, a mystery so ineffable, with which Patriarchs travailed, which Prophets foretold, which Angels gazed on with consternation, which all men confess as the summit of the Divine tenderness? Reflecting how utterly out of place it would be if they should say that so great and high a deed had been done superfluously, (for this is what their conduct came to,) he even uses violent language against them, as we find in the words which follow.

Galatians 3:1 — Homily on Galatians 3

Here he passes to another subject; in the former chapters he had shown himself not to be an Apostle of men, nor by men, nor in want of Apostolic instruction. Now, having established his authority as a teacher, he proceeds to discourse more confidently, and draws a comparison between faith and the Law. At the outset he said, "I marvel that ye are so quickly removing;" but here, "O foolish Galatians;" then, his indignation was in its birth, but now, after his refutation of the charges against himself, and his proofs, it bursts forth. Let not his calling them "foolish" surprise you; for it is not a transgression of Christ's command not to call one's brother a fool, but rather a strict observance of it. For it is not said simply, "Whosoever shall say to his brother, Thou fool," but, whosoever shall do so, "without a cause." And who more fittingly than they could so be called, who after so great events, adhered to past things, as if nothing else had ever happened? If on this account Paul is to be called a "reviler," Peter may likewise, on account of Annanias and Sapphira, be called a homicide; but as it would be wildness to do so in that case, much more in this. Moreover it is to be considered, that this vehemence is not used at the beginning, but after these evidences and proofs, which, rather than Paul himself, might now be held to administer the rebuke. For after he had shown that they rejected the faith, and made the death of Christ to be without a purpose, he introduces his reproof, which, even as it is, is less severe than they merited. Observe too how soon he stays his arm; for he adds not, Who has seduced you? who has perverted you? who has been sophistical with you? but, "Who hath cast an envious eye on you?" thus tempering his reprimand with somewhat of praise. For it implies that their previous course had excited jealousy, and that the present occurrence arose from the malignity of a demon, whose breath had blasted their prosperous estate. And when you hear of jealousy in this place, and in the Gospel, of an evil eye, which means the same, you must not suppose that the glance of the eye has any natural power to injure those who look upon it. For the eye, that is, the organ itself, cannot be evil; but Christ in that place means jealousy by the term. To behold, simply, is the function of the eye, but to behold in an evil manner belongs to a mind depraved within. As through this sense the knowledge of visible objects enters the soul, and as jealousy is for the most part generated by wealth, and wealth and sovereignty and pomp are perceived by the eye, therefore he calls the eye evil; not as beholding merely, but as beholding enviously from some moral depravity. Therefore by the words, "Who hath looked enviously on you," he implies that the persons in question acted, not from concern, not to supply defects, but to mutilate what existed. For envy, far from supplying what is wanting, subtracts from what is complete, and vitiates the whole. And he speaks thus, not as if envy had any power of itself, but meaning, that the teachers of these doctrines did so from envious motives. Yet was He not crucified in Galatia, but at Jerusalem. His reason for saying, "among you," is to declare the power of faith to see events which are at a distance. He says not, "crucified," but, "openly set forth crucified," signifying that by the eye of faith they saw more distinctly than some who were present as spectators. For many of the latter received no benefit, but the former, who were not eye-witnesses, yet saw it by faith more clearly. These words convey both praise and blame; praise, for their implicit acceptance of the truth; blame, because Him whom they had seen, for their sakes, stripped naked, transfixed, nailed to the cross, spit upon, mocked, fed with vinegar, upbraided by thieves, pierced with a spear; (for all this is implied in the words, "openly set forth, crucified,") Him had they left, and betaken themselves to the Law, unshamed by…

Galatians 3:2 — Homily on Galatians 3

As ye do not attend, says he, to long discourses, nor are willing to contemplate the magnitude of this Economy, I am desirous, (seeing your extreme ignorance,) to convince you by concise arguments and a summary method of proof. Before, he had convinced them by what he said to Peter; now, he encounters them entirely with arguments, drawn not from what had occurred elsewhere, but from what had happened among themselves. And his persuasives and proofs are adduced, not merely from what was given them in common with others, but from what was especially conferred on themselves. Therefore he says, "This only would I learn from you, Received ye the Spirit by the works of the Law, or by the hearing of faith." Ye have received, he says, the Holy Spirit, ye have done many mighty works, ye have effected miracles in raising the dead, in cleansing lepers, in prophesying, in speaking with tongues,-did the Law confer this great power upon you? was it not rather Faith, seeing that, before, ye could do no such things? Is it not then the height of madness for these who have received such benefits from Faith, to abandon it, and desert back to the Law which can offer you nothing of the same kind?

Galatians 3:3 — Homily on Galatians 3

Here again he seasonably interposes a rebuke; time, he says, should have brought improvement; but, so far from advancing, ye have even retrograded. Those who start from small beginnings make progress to higher things; ye, who began with the high, have relapsed to the low. Even had your outset been carnal, your advance should have been spiritual, but now, after starting from things spiritual, ye have ended your journey in that which is carnal; for to work miracles is spiritual, but to be circumcised is carnal. And after miracles ye have passed to circumcision, after having apprehended the truth ye have fallen back to types, after gazing on the sun ye seek a candle, after having strong meat ye run for milk. He says, "made perfect," which means not "initiated" merely, but "sacrificed," signifying that their teachers took and slew them like animals, while they resigned themselves to suffer what those teachers pleased. As if some captain, or distinguished man, after a thousand victories and trophies, were to subject himself to infamy as a deserter, and offer his body to be branded at the will of others.

Galatians 3:4 — Homily on Galatians 3

This remark is far more piercing than the former, for the remembrance of their miracles would not be so powerful as the exhibition of their contests and endurance of sufferings for Christ's sake. All that you have endured, says he, these men would strip you of, and would rob you of your crown. Then, lest he should dismay and unnerve, he proceeds not to a formal judgment, but subjoins, "if it be indeed in vain;" if you have but a mind to shake off drowsiness and recover yourselves, he says, it is not in vain. Where then be those who would cut off repentance? Here were men who had received the Spirit, worked miracles, become confessors, encountered a thousand perils and persecutions for Christ's sake, and after so many achievements had fallen from grace; nevertheless he says, if ye have the purpose, ye may recover yourselves.

Galatians 3:5 — Homily on Galatians 3

Have ye been vouchsafed, he says, so great a gift, and achieved such wonders, because ye observed the Law, or because ye adhered to Faith? plainly on account of Faith. Seeing that they played this argument to and fro, that apart from the Law, Faith had no force, he proves the contrary, viz., that if the Commandments be added, Faith no longer avails; for Faith then has efficacy when things from the Law are not added to it. "Ye who would be justified by the Law, ye are fallen away from grace:" This he says later, when his language has grown bolder, employing the vantage-ground by that time gained; meanwhile while gaining it, he argues from their past experience. For it was when ye obeyed Faith, he says, not the Law, that ye received the Spirit and wrought miracles. And here, as the Law was the subject of discussion, he moots another special point of controversy, and very opportunely and with much cogency introduces a notice of Abraham.

Galatians 3:6 — Homily on Galatians 3

Even the miracles done by themselves, he says, declare the power of Faith, but I shall attempt if you will suffer me to draw my proofs from ancient narratives also. Then, as they made great account of the Patriarch, he brings his example forward, and shows that he too was justified by Faith. And if he who was before grace, was justified by Faith, although plentiful in works, much more we. For what loss was it to him, not being under the Law? None, for his faith sufficed unto righteousness. The Law did not then exist, he says, neither does it now exist, any more than then. In disproving the need of the Law, he introduces one who was justified before the Law, lest an objection should also be made to him; for as then it was not yet given, so now, having been given, it was abrogated. And as they made much of their descent from Abraham, and feared lest, abandoning the Law, they should be considered strangers to his kin; Paul removes this fear by turning their argument against themselves, and proves that faith is especially concerned in connecting them with Abraham. He draws out this argument more at length in the Epistle to the Romans; however he urges it also here in, the words...

Galatians 3:7 — Homily on Galatians 3

Which he proves by ancient testimony thus:

Galatians 3:8 — Homily on Galatians 3

If then those were Abraham's sons, not, who were related to him by blood, but who follow his faith, for this is the meaning of the words, "In thee all the nations," it is plain that the heathen are brought into kindred with him. Hereby too is proved another important point. It perplexed them that the Law was the older, and Faith afterwards. Now he removes this notion by showing that Faith was anterior to the Law; as is evident from Abraham's case, who was justified before the giving of the Law. He shows too that late events fell out according to prophecy; "The Scripture," says he, "foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand unto Abraham." Attend to this point. He Himself who gave the Law, had decreed, before He gave it, that the heathen should be justified by Faith. And he says not "revealed," but, "preached the Gospel," to signify that the patriarch was in joy at this method of justification, and in great desire for its accomplishment.

Galatians 3:9 — Homily on Galatians 3

Further, they were possessed with another apprehension; it was written, "Cursed is every one that continueth not in all things that are written in the book of the Law, to do them." And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, "In thee shall all nations be blessed," at a time, that is, when Faith existed, not the Law...

Galatians 3:10-11 — Homily on Galatians 3

For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which concisely states both points; that no man has fulfilled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the prophet Habakkuk, "The just shall live by faith," (Hab. ii: 4) which not only establishes the righteousness that is of Faith, but also that there is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, "The just shall live by the Law," but, "by faith."

Galatians 3:10 — Homily on Galatians 3

Further, they were possessed with another apprehension; it was written, "Cursed is every one that continueth not in all things that are written in the book of the Law, to do them." (Deut. xxvii: 26) And this he removes, with great skill and prudence, turning their argument against themselves, and showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, "In thee shall all nations be blessed," (Gen. xii: 4) at a time, that is, when Faith existed, not the Law; so he adds by way of conclusion, "So then they which be of faith are blessed with the faithful Abraham." Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? he addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adherents under a curse. To be sure of this, listen to the very words of the Apostle. "For as many as are of the works of the Law are under a curse." This is what he lays down, before proving it; and what is the proof? it is from the Law itself...

Galatians 3:12 — Homily on Galatians 3

For the Law requires not only Faith but works also, but grace saves and justifies by Faith. (Eph. ii: 8) You see how he proves that they are under the curse who cleave to the Law, because it is impossible to fulfill it; next, how comes Faith to have this justifying power? for to this doctrine he already stood pledged, and now maintains it with great force of argument. The Law being too weak to lead man to righteousness, an effectual remedy was provided in Faith, which is the means of rendering that possible which was "impossible by the Law." (Rom. viii: 3) Now as the Scripture says, "the just shall live by faith," thus repudiating salvation by the Law, and moreover as Abraham was justified by Faith, it is evident that its efficacy is very great. And it is also clear, that he who abides not by the Law is cursed, and that he who keeps to Faith is just. But, you may ask me, how I prove that this curse is not still of force? Abraham lived before the Law, but we, who once were subject to the yoke of bondage, have made ourselves liable to the curse; and who shall release us therefrom? Observe his ready answer to this; his former remark was sufficient; for, if a man be once justified, and has died to the Law and embraced a novel life, how can such a one be subject to the curse? however, this is not enough for him, so he begins with a fresh argument...

Galatians 3:13 — Homily on Galatians 3

In reality, the people were subject to another curse, which says, "Cursed is every one that continueth not in the things that are written in the book of the Law." To this curse, I say, people were subject, for no man had continued in, or was a keeper of, the whole Law; but Christ exchanged this curse for the other, "Cursed is every one that hangeth on a tree." As then both he who hanged on a tree, and he who transgresses the Law, is cursed, and as it was necessary for him who is about to relieve from a curse himself to be free from it, but to receive another instead of it, therefore Christ took upon Him such another, and thereby relieved us from the curse. It was like an innocent man's undertaking to die for another sentenced to death, and so rescuing him from punishment. For Christ took upon Him not the curse of transgression, but the other curse, in order to remove that of others. For, "He had done no violence neither was any deceit in His mouth." And as by dying He rescued from death those who were dying, so by taking upon Himself the curse, He delivered them from it.

Galatians 3:14 — Homily on Galatians 3

How on the Gentiles? It is said, "In thy seed shall all the nations of the earth be blessed:" that is to say, in Christ. If this were said of the Jews, how would it be reasonable that they who were themselves subject to the curse, on account of transgression, should become the authors of a blessing to others? an accursed person cannot impart to others that blessing of which he is himself deprived. Plainly then it all refers to Christ who was the Seed of Abraham, and through whom the Gentiles are blessed. And thus the promise of the Spirit is added, as Paul himself declares, "that we might receive the promise of the Spirit through faith." As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed the curse having been removed; then being justified by faith, they draw unto themselves the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness drew on the grace of the Spirit.

Galatians 3:15 — Homily on Galatians 3

"To speak after the manner of men" means to use human examples. Having founded his argument on the Scriptures, on the miracles wrought among themselves, on the sufferings of Christ, and on the Patriarch, he proceeds to common usages; and this he does invariably, in order to sweeten his discourse, and render it more acceptable and intelligible to the duller sort. Thus he argues with the Corinthians, "Who feedeth a flock, and eateth not of the milk of the flock? Who planteth a vineyard, and eateth not the fruit thereof?" and again with the Hebrews, "For a testament is of force where there hath been death; for doth it ever avail while he that made it liveth?" One may find him dwelling with pleasure on such arguments. In the Old Testament God does the same thing in many instances, as, "Can a woman forget her sucking child?" and again, "Shall the clay say to him that fashioneth it, What makest thou?" and in Hosea, He represents a husband set at nought by his wife. This use of human examples frequently occurs in types also, as when the prophet takes the girdle, and goes down to the potter's house. The meaning of the present example is, that Faith is more ancient than the Law, which is later and only temporary, and delivered in order to pave the way for Faith. Hence he says, "Brethren, I speak after the manner of men;" above he had called them "foolish," now he calls them "brethren," at once chiding and encouraging them. "Though it be but a man's covenant, yet when it hath been confirmed." If a man, says he, makes a covenant, does any one dare to come afterwards and overturn it, or subjoin aught to it? for this is the meaning of "or addeth thereto." Much less then when God makes a covenant; and with whom did God make a covenant?

Galatians 3:16-18 — Homily on Galatians 3

Thus God made a covenant with Abraham, promising that in his seed the blessing should come upon the heathen; and this blessing the Law cannot turn aside. As this example was not in all respects appropriate to the matter in hand, he introduces it thus, "I speak after the manner of men," that nothing might be deduced from it derogatory to the majesty of God. But let us go to the bottom of this illustration. It was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ; four hundred and thirty years after came the Law; now, if the Law bestows the blessings even life and righteousness, that promise is annulled. And so while no one annuls a man's covenant, the covenant of God after four hundred and thirty years is annulled; for if not that covenant but another instead of it bestows what is promised, then is it set aside, which is most unreasonable.

Galatians 3:19 — Homily on Galatians 3

This remark again is not superfluous; observe too how he glances round at every thing, as if he had an hundred eyes. Having exalted Faith, and proved its elder claims, that the Law may not be considered superfluous, he sets right this side of the doctrine also, and proves that the Law was not given without a view, but altogether profitably. "Because of transgressions;" that is to say, that the Jews might not be let live carelessly, and plunge into the depth of wickedness, but that the Law might be placed upon them as a bridle, guiding, regulating, and checking them from transgressing, if not all, at least some of the commandments. Not slight then was the advantage of the Law; but for how long? "Till the seed should come to whom the promise hath been made." This is said of Christ; if then it was given until His advent, why do you protract it beyond its natural period? "And it was ordained through Angels by the hand of a Mediator." He either calls the priests Angels, or he declares that the Angels themselves ministered to the delivery of the Law. By Mediator here he means Christ, and shows that He was before it, and Himself the Giver of it.

Galatians 3:20 — Homily on Galatians 3

What can the heretics say to this? for as, according to them, the expression "the Only True God" excludes the Son from being true God, so here the phrase "God is One," excludes Him from being God in any sense. But if, although the Father is called "One God," the Son is nevertheless God, it is very plain that though the Father is called "Very God," the Son is very God likewise. Now a mediator, says he, is between two parties; of whom then is Christ the Mediator? plainly of God and of men. Observe, he says, that Christ also gave the Law; what therefore it was His to give, it is His to annul.

Galatians 3:21 — Homily on Galatians 3

For if the blessing is given in the seed of Abraham, but the Law brings in the curse, it must be contrary to the promises. This objection he meets, first, by a protest, in the words, "God forbid:" And next he brings his proof; "For if there had been a law given which could make alive. verily righteousness would have been of the Law." His meaning is as follows; If we had our hope of life in the Law, and our salvation depended on it, the objection might be valid. But if it save you, by means of Faith, though it brings you under the curse, you suffer nothing from it, gain no harm, in that Faith comes and sets all right. Had the promise been by the Law, you had reasonably feared lest, separating from the Law, you should separate from righteousness, but if it was given in order to shut up all, that is, to convince all and expose their individual sins, far from excluding you from the promises, it now aids you in obtaining them. This is shown by the words...

Galatians 3:22 — Homily on Galatians 3

As the Jews were not even conscious of their own sins, and in consequence did not even desire remission; the Law was given to probe their wounds, that they might long for a physician. And the word "shut up" means "convinced" and conviction held them in fear. You see then it is not only not against, but was given for the promises. Had it arrogated to itself the work and the authority, the objection would stand; but if its drift is something else, and it acted for that, how is it against the promises of God? Had the Law not been given, all would have been wrecked upon wickedness, and there would have been no Jews to listen to Christ; but now being given, it has effected two things; it has schooled its followers in a certain degree of virtue, and has pressed on them the knowledge of their own sins. And this especially made them more zealous to seek the Son, for those who disbelieved, disbelieved from having no sense of their own sins, as Paul shows; "For being ignorant of God's righteousness, and seeking to establish their own righteousness, they did not subject themselves to the righteousness of God." (Rom. x: 3)

Galatians 3:23 — Homily on Galatians 3

Here he clearly puts forward what I have stated: for the expressions "we were kept" and "shut up," signify nothing else than the security given by the commandments of the Law; which like a fortress fenced them round with fear and a life conformable to itself, and so preserved them unto Faith.

Galatians 3:24 — Homily on Galatians 3

Now the Tutor is not opposed to the Preceptor, but cooperates with him, ridding the youth from all vice, and having all leisure to fit him for receiving instructions from his Preceptor. But when the youth's habits are formed, then the Tutor leaves him, as Paul says.

Galatians 3:25-26 — Homily on Galatians 3

The Law then, as it was our tutor, and we were kept shut up under it, is not the adversary but the fellow-worker of grace; but if when grace is come, it continues to hold us down, it becomes an adversary; for if it confines those who ought to go forward to grace, then it is the destruction of our salvation. If a candle which gave light by night, kept us, when it became day, from the sun, it would not only not benefit, it would injure us; and so doth the Law, if it stands between us and greater benefits. Those then are the greatest traducers of the Law, who still keep it, just as the tutor makes a youth ridiculous, by retaining him with himself, when time calls for his departure. Hence Paul says, "But after faith is come, we are no longer under a tutor." We are then no longer under a tutor, "for ye are all sons of God." Wonderful! see how mighty is the power of Faith, and how he unfolds as he proceeds! Before, he showed that it made them sons of the Patriarch, "Know therefore," says he, "that they which be of faith, the same are sons of Abraham;" now he proves that they are sons of God also, "For ye are all," says he, "sons of God through faith, which is in Christ Jesus;" by Faith, not by the Law. Then, when he has said this great and wonderful thing, he names also the mode of their adoption...

Galatians 3:27 — Homily on Galatians 3

Why does he not say, "For as many of you as have been baptized into Christ, have been born of God?" for this was what directly went to prove that they were sons;-because he states it in a much more awful point of view; If Christ be the Son of God, and thou hast put on Him, thou who hast the Son within thee, and art fashioned after His pattern, hast been brought into one kindred and nature with Him.

Galatians 3:28 — Homily on Galatians 3

See what an insatiable soul! for having said, "We are all made children of God through Faith," he does not stop there, but tries to find something more exact, which may serve to convey a still closer oneness with Christ. Having said, "ye have put on Christ," even this does not suffice Him, but by way of penetrating more deeply into this union, he comments on it thus: "Ye are all One in Christ Jesus," that is, ye have all one form and one mould, even Christ's. What can be more awful than these words! He that was a Greek, or Jew, or bondman yesterday, carries about with him the form, not of an Angel or Archangel, but of the Lord of all, yea displays in his own person the Christ.

Galatians 3:29 — Homily on Galatians 3

Here, you observe, he proves what he had before stated concerning the seed of Abraham,-that to him and to his seed the promises were given.

Galatians 4:1-3 — Homily on Galatians 4

The word "child" in this place denotes not age but understanding; meaning that God had from the beginning designed for us these gifts, but, as we yet continued childish, He let us be under the elements of the world, that is, new moons and sabbaths, for these days are regulated by the course of sun and moon. If then also now they bring you under law they do nothing else but lead you backward now in the time of your perfect age and maturity. And see what is the consequence of observing days; the Lord, the Master of the house, the Sovereign Ruler, is thereby reduced to the rank of a servant.

Galatians 4:4-5 — Homily on Galatians 4

Here he states two objects and effects of the Incarnation, deliverance from evil and supply of good, things which none could compass but Christ. They are these; deliverance from the curse of the Law, and promotion to sonship. Fitly does he say, that we might "receive," "[be paid,]" implying that it was due; for the promise was of old time made for these objects to Abraham, as the Apostle has himself shown at great length. And how does it appear that we have become sons? he has told us one mode, in that we have put on Christ who is the Son; and now he mentions another, in that we have received the Spirit of adoption.

Galatians 4:6-7 — Homily on Galatians 4

Had not we been first made sons, we could not have called Him Father. If then grace hath made us freemen instead of slaves, men instead of children, heirs and sons instead of aliens, is it not utter absurdity and stupidity to desert this grace, and to turn away backwards?

Galatians 4:8-9 — Homily on Galatians 4

Here turning to the Gentile believers he says that it is an idolatry, this rigid observance of days, and now incurs a severe punishment. To enforce this, and inspire them with a deeper anxiety, he calls the elements "not by nature Gods." And his meaning is,-Then indeed, as being benighted and bewildered, ye lay grovelling upon the earth, but now that ye have known God or rather are known of Him, how great and bitter will be the chastisement ye draw upon you, if, after such a treatment, ye relapse into the same disease. It was not by your own pains that ye found out God, but while ye continued in error, He drew you to Himself. He says "weak and beggarly rudiments," in that they avail nothing towards the good things held out to us.

Galatians 4:10 — Homily on Galatians 4

Hence is plain that their teachers were preaching to them not only circumcision, but also the feast-days and new-moons.

Galatians 4:11 — Homily on Galatians 4

Observe the tender compassion of the Apostle; they were shaken and he trembles and fears. And hence he has put it so as thoroughly to shame them, "I have bestowed labor upon you," saying, as it were, make not vain the labors which have cost me sweat and pain. By saying "I fear," and subjoining the word "lest," he both inspires alarm, and encourages good hope. He says not "I have labored in vain," but "lest," which is as much as to say, the wreck has not happened, but I see the storm big with it; so I am in fear, yet not in despair; ye have the power to set all right, and to return into your former calm...

Galatians 4:12 — Homily on Galatians 4

This is addressed to his Jewish disciples, and he brings his own example forward, to induce them thereby to abandon their old customs. Though you had none other for a pattern, he says, to look at me only would have sufficed for such a change, and for your taking courage. Therefore gaze on me; I too was once in your state of mind, especially so; I had a burning zeal for the Law; yet afterwards I feared not to abandon the Law, to withdraw from that rule of life. And this ye know full well how obstinately I clung hold of Judaism, and how with yet greater force I let it go. He does well to place this last in order: for most men, though they are given a thousand reasons, and those just ones, are more readily influenced by that which is like their own case, and more firmly hold to that which they see done by others. Observe how he again addresses them by a title of honor, which was a reminder moreover of the doctrine of grace. Having chid them seriously, and brought things together from all quarters, and shown their violations of the Law, and hit them on many sides, he gives in and conciliates them speaking more tenderly. For as to do nothing but conciliate causes negligence, so to be constantly talked at with sharpness sours a man; so that it is proper to observe due proportion everywhere. See then how he excuses to them what he has said, and shows that it proceeded not simply because he did not like them, but from anxiety. After giving them a deep cut, he pours in this encouragement like oil; and, showing that his words were not words of hate or enmity, he reminds them of the love which they had evinced toward him, mixing his self-vindication with praises. Therefore he says, "ye did me no wrong."

Galatians 4:13-14 — Homily on Galatians 4

Not to have injured one is indeed no great thing, for no man whatever would choose to hurt wantonly and without object to annoy another who had never injured him. But for you, not only have ye not injured me, but ye have shown me great and inexpressible kindness, and it is impossible that one who has been treated with such attention should speak thus from any malevolent motive. My language then cannot be caused by ill-will; it follows, that it proceeds from affection and solicitude. "Ye did me no wrong; ye know that because of an infirmity of the flesh I preached the Gospel unto you." What can be gentler than this holy soul, what sweeter, or more affectionate! And the words he had already used, arose not from an unreasoning anger, nor from a passionate emotion, but from much solicitude. And why do I say, ye have not injured me? Rather have ye evinced a great and sincere regard for me. For "ye know," he says, "that because of an infirmity of the flesh I preached the Gospel unto you; and that which was a temptation to you in my flesh ye despised not, nor rejected." What does he mean? While I preached to you, I was driven about, I was scourged, I suffered a thousand deaths, yet ye thought no scorn of me; for this is meant by that which was a temptation to you in my flesh ye despised not, nor rejected." Observe his spiritual skill; in the midst of his self-vindication, he again appeals to their feelings by showing what he had suffered for their sakes. This however, says he, did not at all offend you, nor did ye reject me on account of my sufferings and persecutions; or, as he now calls them, his infirmity and temptation. But ye received me as an Angel of God. Was it not then absurd in them to receive him as an Angel of God, when he was persecuted and driven about, and then not to receive him when pressing on them what was fitting?

Galatians 4:15-16 — Homily on Galatians 4

Here he shows perplexity and amazement, and desires to learn of themselves the reason of their change. Who, says he, hath deceived you, and caused a difference in your disposition towards me? Are ye not the same who attended and ministered to me, counting me more precious than your own eyes? what then has happened? whence this dislike? whence this suspicion? Is it because I have told you the truth? You ought on this very account to pay me increased honor and attention; instead of which "I am become your enemy, because I tell you the truth,"-for I can find no other reason but this. Observe too what humbleness of mind appears in his defence of himself; he proves not by his conduct to them, but by theirs to him that his language could not possibly have proceeded from unkind feeling. For he says not; How is it supposable that one, who has been scourged and driven about, and ill-treated a thousand things for your sakes, should now have schemes against you? But he argues from what they had reason to boast of, saying, How can one who has been honored by you, and received as an Angel, repay you by conduct the very opposite?

Galatians 4:17 — Homily on Galatians 4

It is a wholesome emulation which leads to an imitation of virtue, but an evil one, which seduces from virtue him who is in the right path. And this is the object of those persons, who would deprive you of perfect knowledge, and impart to you that which is mutilated and spurious, and this for no other purpose than that they may occupy the rank of teachers, and degrade you, who now stand higher than themselves, to the position of disciples. For this is the meaning of the words "that ye may seek them." But I, says he, desire the reverse, that ye may become a model for them, and a pattern of a higher perfection: a thing which actually happened when I was present with you...

Galatians 4:18 — Homily on Galatians 4

Here he hints that his absence had been the cause of this, and that the true blessing was for disciples to hold right opinions not only in the presence but also in the absence of their master. But as they had not arrived at this point of perfection, he makes every effort to place them there.

Galatians 4:19 — Homily on Galatians 4

Observe his perplexity and perturbation, "Brethren, I beseech you:" "My little children, of whom I am again in travail:" He resembles a mother trembling for her children. "Until Christ be formed in you." Behold his paternal tenderness, behold this despondency worthy of an Apostle. Observe what a wail he utters, far more piercing than of a woman in travail;-Ye have defaced the likeness, ye have destroyed the kinship, ye have changed the form, ye need another regeneration and refashioning; nevertheless I call you children, abortions and monsters though ye be. However, he does not express himself in this way, but spares them, unwilling to strike, and to inflict wound upon wound. Wise physicians do not cure those who have fallen into a long sickness all at once, but little by little, lest they should faint and die. And so is it with this blessed man; for these pangs were more severe in proportion as the force of his affection was stronger. And the offense was of no trivial kind. And as I have ever said and ever will say, even a slight fault mars the appearance and distorts the figure of the whole.

Galatians 4:20 — Homily on Galatians 4

Observe his warmth, his inability to refrain himself, and to conceal these his feelings; such is the nature of love; nor is he satisfied with words, but desires to be present with them, and so, as he says, to change his voice, that is, to change to lamentation, to shed tears, to turn every thing into mourning. For he could not by letter show his tears or cries of grief, and therefore he ardently desires to be present with them. I know not, says he, what to say, or what to think. How is it, that ye who by dangers, which ye endured for the faith's sake, and by miracles, which ye performed through faith, had ascended to the highest heaven, should suddenly be brought to such a depth of degradation as to be drawn aside to circumcision or sabbaths, and should rely wholly upon Judaizers? Hence in the beginning he says, "I marvel that ye are so quickly removing," and here, "I am perplexed about you," as if he said, What am I to speak? What am I to utter? What am I to think? I am bitterly perplexed. And so he must needs weep, as the prophets do when in perplexity; for not only admonition but mourning also is a form in which solicitous attention is often manifested. And what he said in his speech to those at Miletus, "By the space of three years I ceased not to warn every one with tears, he says here also, "and to change my voice." (Acts 20:31.) When we find ourselves overcome by perplexity and helplessness which come contrary to expectation, we are driven to tears; and so Paul admonished them sharply, and endeavored to shame them, then in turn soothed them, and lastly he wept. And this weeping is not only a reproof but a blandishment; it does not exasperate like reproof, nor relax like indulgent treatment, but is a mixed remedy, and of great efficacy in the way of exhortation. Having thus softened and powerfully engaged their hearts by his tears, he again advances to the contest, and lays down a larger proposition, proving that the Law itself was opposed to its being kept. Before, he produced the example of Abraham, but now (what is more cogent) he brings forward the Law itself enjoining them not to keep itself, but to leave off. So that, says he, you must abandon the Law, if you would obey it, for this is its own wish: this however he does not say expressly, but enforces it in another mode, mixing up with it an account of facts.

Galatians 4:21 — Homily on Galatians 4

He says rightly, "ye that desire," for the matter was not one of a proper and orderly succession of things but of their own unseasonable contentiousness. It is the Book of Creation which he here calls the Law, which name he often gives to the whole Old Testament.

Galatians 4:22 — Homily on Galatians 4

He returns again to Abraham, not in the way of repetition, but, inasmuch as the Patriarch's fame was great among the Jews, to show that the types had their origin from thence, and that present events were pictured aforetime in him. Having previously shown that the Galatians were sons of Abraham, now, in that the Patriarch's sons were not of equal dignity, one being by a bondwoman, the other by a free-woman, he shows that they were not only his sons, but sons in the same sense as he that was freeborn and noble. Such is the power of Faith.

Galatians 4:23 — Homily on Galatians 4

What is the meaning of "after the flesh?" Having said that Faith united us to Abraham, and it having seemed incredible to his hearers, that those who were not begotten by Abraham should be called his sons, he proves that this paradox had actually happened long ago; for that Isaac, born not according to the order of nature, nor the law of marriage, nor the power of the flesh, was yet truly his own son. He was the issue of bodies that were dead, and of a womb that was dead; his conception was not by the flesh, nor his birth by the seed, but the Word of God fashioned Him. Not so in the case of the bondman; He came by virtue of the laws of nature, and after the manner of marriage. Nevertheless, he that was not according to the flesh was more honorable than he that was born after the flesh. Therefore let it not disturb you that ye are not born after the flesh; for from the very reason that ye are not so born, are ye most of all Abraham's kindred. The being born after the flesh renders one not more honorable, but less so, for a birth not after the flesh is more marvellous and more spiritual. And this is plain from the case of those who were born of old time; Ishmael, for instance, who was born according to the flesh, was not only a bondman, but was cast out of his father's house; but Isaac, who was born according to the promise, being a true son and free, was lord of all.

Galatians 4:24 — Homily on Galatians 4

Contrary to usage, he calls a type an allegory; his meaning is as follows; this history not only declares that which appears on the face of it, but announces somewhat farther, whence it is called an allegory. And what hath it announced? no less than all the things now present. For these women are two covenants; one from mount Sinai, bearing children unto bondage, which is Hagar. "These:" who? the mothers of those children, Sarah and Hagar; and what are they? Two covenants, two laws. As the names of the women were given in the history, he abides by this designation of the two races, showing how much follows from the very names. How from the names?

Galatians 4:25 — Homily on Galatians 4

The bond-woman was called Hagar, and "Hagar" is the word for Mount Sinai in the language of that country. So that it is necessary that all who are born of the Old Covenant should be bondmen, for that mountain where the Old Covenant was delivered hath a name in common with the bondwoman. And it includes Jerusalem, for this is the meaning of, "And answereth to Jerusalem that now is." That is, it borders on, and is contiguous to it. "For she is in bondage with her children." What follows from hence? Not only that she was in bondage and brought forth bondmen, but that this Covenant is so too, whereof the bondwoman was a type. For Jerusalem is adjacent to the mountain of the same name with the bondwoman, and in this mountain the Covenant was delivered. Now where is the type of Sarah?

Galatians 4:26 — Homily on Galatians 4

Those therefore, who are born of her are not bondmen. Thus the type of the Jerusalem below was Hagar, as is plain from the mountain being so called; but of that which is above is the Church. Nevertheless he is not content with these types, but adds the testimony of Isaiah to what he has spoken...

Galatians 4:27 — Homily on Galatians 4

Who is this who before was "barren," and "desolate?" Clearly it is the Church of the Gentiles, that was before deprived of the knowledge of God? Who, "she which hath the husband?" plainly the Synagogue. Yet the barren woman surpassed her in the number of her children, for the other embraces one nation, but the children of the Church have filled the country of the Greeks and of the Barbarians, the earth and sea, the whole habitable world. Observe how Sarah by acts, and the Prophet by words, have described the events about to befal us. Observe too, that he whom Isaiah called barren, Paul hath proved to have many children, which also happened typically in the case of Sarah. For she too, although barren, became the mother of a numerous progeny. This however does not suffice Paul, but he carefully follows out the mode whereby the barren woman became a mother, that in this particular likewise the type might harmonize with the truth. ...

Galatians 4:28 — Homily on Galatians 4

It is not merely that the Church was barren like Sarah, or became a mother of many children like her, but she bore them in the way Sarah did. As it was not nature but the promise of God which rendered Sarah a mother, [for the word of God which said, "At the time appointed I will return unto thee, and Sarah shall have a son," (Gen. 18:14.) this entered into the womb and formed the babe,] so also in our regeneration it is not nature, but the Words of God spoken by the Priest, (the faithful know them,) which in the Bath of water as in a sort of womb, form and regenerate him who is baptized. Wherefore if we are sons of the barren woman, then are we free. But what kind of freedom, it might be objected, is this, when the Jews seize and scourge the believers, and those who have this pretence of liberty are persecuted? for these things then occurred, in the persecution of the faithful. Neither let this disturb you, he replies, this also is anticipated in the type, for Isaac, who was free, was persecuted by Ishmael the bondman. ...

Galatians 4:29-30 — Homily on Galatians 4

What! does all this consolation consist in showing that freemen are persecuted by bond-men? By no means, he says, I do not stop here, listen to what follows, and then, if you be not pusillanimous under persecution, you will be sufficiently comforted. And what is it that follows? "Cast out the son of the handmaid, for he shall not inherit with the son of the freewoman." Behold the reward of tyranny for a season, and of recklessness out of season! the son is cast out of his father's house, and becomes, together with his mother, an exile and a wanderer. And consider too the wisdom of the remark; for he says not that he was cast forth merely because he persecuted, but that he should not be heir. For this punishment was not exacted from him on account of his temporary persecution, (for that would have been of little moment, and nothing to the point,) but he was not suffered to participate in the inheritance provided for the son. And this proves that, putting the persecution aside, this very thing had been typified from the beginning, and did not originate in the persecution, but in the purpose of God. Nor does he say, "the son of Abraham shall not be heir," but, "the son of the handmaid," distinguishing him by his inferior descent. Now Sarah was barren, and so is the Gentile Church; observe how the type is preserved in every particular, as the former, through all the by-gone years, conceived not, and in extreme old age became a mother, so the latter, when the fulness of time is come, brings forth. And this the prophets have proclaimed, saying, "Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not; for more are the children of the desolate than of her which hath the husband." And hereby they intend the Church; for she knew not God, but as soon as she knew Him, she surpassed the fruitful synagogue.

Galatians 4:31 — Homily on Galatians 4

He turns and discusses this on all sides, desiring to prove that what had taken place was no novelty, but had been before typified many ages ago. How then can it be otherwise than absurd for those who had been set apart so long and who had obtained freedom, willingly to subject themselves to the yoke of bondage?

Galatians 5:1 — Homily on Galatians 5

Have ye wrought your own deliverance, that ye run back again to the dominion ye were under before? It is Another who hath redeemed you, it is Another who hath paid the ransom for you. Observe in how many ways he leads them away from the error of Judaism; by showing, first, that it was the extreme of folly for those, who had become free instead of slaves, to desire to become slaves instead of free; secondly, that they would be convicted of neglect and ingratitude to their Benefactor, in despising Him who had delivered, and loving him who had enslaved them; thirdly, that it was impossible. For Another having once for all redeemed all of us from it, the Law ceases to have any sway. By the word, "stand fast," he indicates their vacillation. By the word "yoke" he signifies to them the burdensomeness of such a course, and by the word "again" he points out their utter senselessness. Had ye never experienced this burden, ye would not have deserved so severe a censure, but for you who by trial have learnt how irksome this yoke is, again to subject yourself to it, is justly unpardonable.

Galatians 5:2 — Homily on Galatians 5

Lo, what a threat! reasonably then did he anathematize even angels. How then shall Christ profit them nothing? for he has not supported this by argument, but only declared it, the credence due to his authority, compensating, as it were, for all subsequent proof. Wherefore he sets out by saying, "Behold, I Paul say unto you," which is the expression of one who has confidence in what he asserts. We will subjoin what we can ourselves as to how Christ shall profit nothing them who are circumcised. He that is circumcised is circumcised for fear of the Law, and he who fears the Law, distrusts the power of grace, and he who distrusts can receive no benefit from that which is distrusted. Or again thus, he that is circumcised makes the Law of force; but thus considering it to be of force and yet transgressing it in the greater part while keeping it in the lesser, he puts himself again under the curse. But how can he be saved who submits himself to the curse, and repels the liberty which is of Faith? If one may say what seems a paradox, such an one believes neither Christ nor the Law, but stands between them, desiring to benefit both by one and the other, whereas he will reap fruit from neither. Having said that Christ shall profit them nothing, he lays down the proof of it shortly and sententiously.

Galatians 5:3 — Homily on Galatians 5

That you may not suppose that this is spoken from ill-will, I say not to you alone, he says, but to every one who receiveth circumcision, that he is a debtor to do the whole Law. The parts of the Law are linked one to the other. As he who from being free has enrolled himself as a slave, no longer does what he pleases, but is bound by all the laws of slavery, so in the case of the Law, if you take upon you a small portion of it, and submit to the yoke, you draw down upon yourself its whole domination. And so it is in a worldly inheritance: he who touches no part of it, is free from all matters which are consequent on the heirship to the deceased, but if he takes a small portion, though not the whole, yet by that part he has rendered himself liable for every thing. And this occurs in the Law, not only in the way I have mentioned, but in another also, for Legal observances are linked together. For example; Circumcision has sacrifice connected with it, and the observance of days; sacrifice again has the observance both of day and of place; place has the details of endless purifications; purifications involve a perfect swarm of manifold observances. For it is unlawful for the unclean to sacrifice, to enter the holy shrines, to do any other such act. Thus the Law introduces many things even by the one commandment. If then thou art circumcised, but not on the eighth day, or on the eighth day, but no sacrifice is offered, or a sacrifice is offered, but not in the prescribed place, or in the prescribed place, but not the accustomed objects, or if the accustomed objects, but thou be unclean, or if clean yet not purified by proper rules, every thing is frustrated. Wherefore he says, "that he is a debtor to the whole Law." Fulfil not a part, but the whole, if the Law is of force; but if it be not of force, not even a part.

Galatians 5:4 — Homily on Galatians 5

Having established his point, he at length declares their danger of the severest punishment. When a man recurs to the Law, which cannot save him, and falls from grace, what remains but an inexorable retribution, the Law being powerless, and grace rejecting him? Thus having aggravated their alarm, and disquieted their mind, and shown them all the shipwreck they were about to suffer, he opens to them the haven of grace which was near at hand. This is ever his wont, and he shows that in this quarter salvation is easy and secure.

Galatians 5:5 — Homily on Galatians 5

We need none of those legal observances, he says; faith suffices to obtain for us the Spirit, and by Him righteousness, and many and great benefits.

Galatians 5:6 — Homily on Galatians 5

Observe the great boldness with which he now encounters them; Let him that hath put on Christ, he says, no longer be careful about such matters. Having before said that Circumcision was hurtful, how is it that he now considers it indifferent? It is indifferent as to those who had it previously to the Faith, but not as to those who are circumcised after the Faith was given. Observe too the view in which he places it, by setting it by the side of Uncircumcision; it is Faith that makes the difference. As in the selection of wrestlers, whether they be hook-nosed or flat-nosed, black or white, is of no importance in their trial, it is only necessary to seek that they be strong and skilful; so all these bodily accidents do not injure one who is to be enrolled under the New Covenant, nor does their presence assist him. What is the meaning of "working through love?" Here he gives them a hard blow, by showing that this error had crept in because the love of Christ had not been rooted within them. For to believe is not all that is required, but also to abide in love. It is as if he had said, Had ye loved Christ as ye ought, ye would not have deserted to bondage, nor abandoned Him who redeemed you, nor treated with contumely Him who gave you freedom. Here he also hints at those who have plotted against them, implying that they would not have dared to do so, had they felt affection towards them. He wishes too by these words to correct their course of life.

Galatians 5:7 — Homily on Galatians 5

This is not an interrogation, but an expression of doubt and sorrow. How hath such a course been cut short? who hath been able to do this? ye who were superior to all and in the rank of teachers, have not even continued in the position of disciples. What has happened? who could do this? these are rather the words of one who is exclaiming and lamenting, as he said before, "Who did bewitch you?" (Gal. iii: 1.)

Galatians 5:8 — Homily on Galatians 5

He who called you, called you not to such fluctuations, he did not lay down a Law, that you should judaize. Then, that no one might object, "Why do you thus magnify and aggravate the matter by your words; one commandment only of the Law have we kept, and yet you make this great outcry?" hear how he terrifies them, not by things present but future.

Galatians 5:9 — Homily on Galatians 5

And thus this slight error, he says, if not corrected, will have power (as the leaven has with the lump) to lead you into complete Judaism.

Galatians 5:10 — Homily on Galatians 5

He does not say, "ye are not minded," but, "ye will not be minded;" that is, you will be set right. And how does he know this? he says not "I know," but "I trust in God, and invoking His aid in order to your correction, I am in hopes;" and he says, not merely, "I have confidence in the Lord," but, "I have confidence towards you in the Lord." Every where he connects complaint with his praises; here it is as if he had said, I know my disciples, I know your readiness to be set right. I have good hopes, partly because of the Lord who suffers nothing, however trivial, to perish, partly because of you who are quickly to recover yourselves. At the same time he exhorts them to use diligence on their own parts, it not being possible to obtain aid from God, if our own efforts are not contributed. Not only by words of encouragement, but by uttering a curse or a prophecy against their teachers, he applies to them an incentive. And observe that he never mentions the name of these plotters, that they might not become more shameless. His meaning is as follows. Not because "ye will be none otherwise minded," are the authors of your seduction relieved from punishment. They shall be punished; for it is not proper that the good conduct of the one should become an encouragement to the evil disposition of the other. This is said that they might not make a second attempt upon others. And he says not merely, "he that troubleth," but, "whosoever he be," in the way of aggravation.

Galatians 5:11 — Homily on Galatians 5

Observe how clearly he exonerates himself from the charge, that in every place he judaized and played the hypocrite in his preaching. Of this he calls them as witnesses; for ye know, he says, that my command to abandon the Law was made the pretext for persecuting me. "If I still preach circumcision, why am I still persecuted? for this is the only charge which they of the Jewish descent have to bring against me. Had I permitted them to receive the Faith, still retaining the customs of their fathers, neither believers nor unbelievers would have laid snares for me, seeing that none of their own usages were disturbed. What then! did he not preach circumcision? did he not circumcise Timothy? Truly he did. How then can he say, "I preach it not?" Here observe his accuracy; he says not, "I do not perform circumcision," but, "I preach it not," that is, I do not bid men so to believe. Do not therefore consider it any confirmation of your doctrine, for though I circumcised, I did not preach circumcision. That is, if this which ye assert be true, the obstacle, the hindrance, is removed; for not even the Cross was so great an offence to the Jews, as the doctrine that their father's customs ought not to be obeyed. When they brought Stephen before the council, they said not that this man adores the Crucified, but that he speaks "against this holy place and the Law." (Acts vi: 13.) And it was of this they accused Jesus, that He broke the Law. Wherefore Paul says, If Circumcision be conceded, the strife you are involved in is appeased; hereafter no enmity to the Cross and our preaching remains. But why do they bring this charge against us, while waiting day after day to murder us? it is because I brought an uncircumcised man into the Temple (Acts xxi: 29.) that they fell upon me. Am I then, he says, so senseless, after giving up the point of Circumcision, vainly and idly to expose myself to such injuries, and to place such a stumbling-block before the Cross? For ye observe, that they attack us for nothing with such vehemence as about Circumcision. Am I then so senseless as to suffer affliction for nothing at all, and to give offence to others? He calls it the offence of the Cross, because it was enjoined by the doctrine of the Cross; and it was this which principally offended the Jews, and hindered their reception of the Cross, namely, the command to abandon the usages of their fathers.

Galatians 5:12 — Homily on Galatians 5

Observe how bitterly he speaks here against their deceivers. At the outset he directed his charge against those who were deceived, and called them foolish, once and again. Now, having sufficiently corrected and instructed them, he turns to their deceivers. And you should remark his wisdom in the manner in which he admonishes and chastens the former as his own children, and as capable of receiving correction, but their deceivers he cuts off, as aliens and incurably depraved. And this he does, partly, when he says, "he shall bear his judgment whosoever he be;" partly when he utters the imprecation against them, "I would that they which unsettle you would even cut themselves off." And he says well "that unsettle you." For they had compelled them to abandon their own fatherland, their liberty, and their heavenly kindred, and to seek an alien and foreign one; they had cast them out of Jerusalem which is above and free, and compelled them to wander forth as captives and emigrants. On this account he curses them; and his meaning is as follows, For them I have no concern, "A man that is heretical after the first and second admonition refuse." (Tit. iii: 10) If they will, let them not only be circumcised, but mutilated. Where then are those who dare to mutilate themselves; seeing that they draw down the Apostolic curse, and accuse the workmanship of God, and take part with the Manichees? For the latter call the body a treacherous thing, and from the evil principle; and the former by their acts give countenance to these wretched doctrines, cutting off the member as being hostile and treacherous. Ought they not much rather to put out the eyes, for it is through the eyes that desire enters the soul? But in truth neither the eye nor any other part of us is to blame, but the depraved will only. But if you will not allow this, why do you not mutilate the tongue for blasphemy, the hands for rapine, the feet for their evil courses, in short, the whole body? For the ear enchanted by the sound of a flute hath often enervated the soul; and the perception of a sweet perfume by the nostrils hath bewitched the mind, and made it frantic for pleasure. Yet this would be extreme wickedness and satanic madness. The evil spirit, ever delighting in slaughter, hath seduced them to crush the instrument, as if its Maker had erred, whereas it was only necessary to correct the unruly passion of the soul. How then does it happen, one may say, that when the body is pampered, lust is inflamed? Observe here too that it is the sin of the soul, for to pamper the flesh is not an act of the flesh but of the soul, for if the soul choose to mortify it, it would possess absolute power over it. But what you do is just the same as if one seeing a man lighting a fire, and heaping on fuel, and setting fire to a house, were to blame the fire, instead of him who kindled it, because it had caught this heap of fuel, and risen to a great height. Yet the blame would attach not to the fire but to the one who kindled it; for it was given for the purpose of dressing food, affording light, and other like ministries, not for burning houses. In like manner desire is implanted for the rearing of families and the ensuring of life, not for adultery, or fornication, or lasciviousness; that a man may become a father, not an adulterer; a lawful husband, not a seducer; leaving heirs after him, not doing damage to another man's. For adultery arises not from nature, but from wantonness against nature, which prescribes the use not the misuse. These remarks I have not made at random, but as a prelude to a dispute, as skirmishing against those who assert that the workmanship of God is evil, and who neglecting the sloth of the soul, madly inveigh against the body, and traduce our flesh, whereof Paul afterwards discourses, accusing not the flesh, but devilish thoughts.

Galatians 5:13 — Homily on Galatians 5

Henceforward he appears to digress into a moral discourse, but in a new manner, which does not occur in any other of his Epistles. For all of them are divided into two parts, and in the first he discusses doctrine, in the last the rule of life, but here, after having entered upon the moral discourse, he again unites with it the doctrinal part. For this passage has reference to doctrine in the controversy with the Manichees. What is the meaning of, "Use not your freedom for an occasion to the flesh?" Christ hath delivered us, he says, from the yoke of bondage, He hath left us free to act as we will, not that we may use our liberty for evil, but that we may have ground for receiving a higher reward, advancing to a higher philosophy. Lest any one should suspect, from his calling the Law over and over again a yoke of bondage, and a bringing on of the curse, that his object in enjoining an abandonment of the Law, was that one might live lawlessly, he corrects this notion, and states his object to be, not that our course of life might be lawless, but that our philosophy might surpass the Law. For the bonds of the Law are broken, and I say this not that our standard may be lowered, but that it may be exalted. For both he who commits fornication, and he who leads a virgin life, pass the bounds of the Law, but not in the same direction; the one is led away to the worse, the other is elevated to the better; the one transgresses the Law, the other transcends it. Thus Paul says that Christ hath removed the yoke from you, not that ye may prance and kick, but that though without the yoke ye may proceed at a well-measured pace. And next he shows the mode whereby this may be readily effected; and what is this mode? ... Here again he hints that strife and party-spirit, love of rule and presumptousness, had been the causes of their error, for the desire of rule is the mother of heresies. By saying, "Be servants one to another," he shows that the evil had arisen from this presumptuous and arrogant spirit, and therefore he applies a corresponding remedy. As your divisions arose from your desire to domineer over each other, "serve one another;" thus will ye be reconciled again. However, he does not openly express their fault, but he openly tells them its corrective, that through this they may become aware of that; as if one were not to tell an immodest person of his immodesty, but were continually to exhort him to chastity. He that loves his neighbor as he ought, declines not to be servant to him more humbly than any servant. As fire, brought into contact with wax, easily softens it, so does the warmth of love dissolve all arrogance and presumption more powerfully than fire. Wherefore he says not, "love one another," merely, but, "be servants one to another," thus signifying the intensity of the affection. When the yoke of the Law was taken off them that they might not caper off and away another was laid on, that of love, stronger than the former, yet far lighter and pleasanter; and, to point out the way to obey it, ...

Galatians 5:14 — Homily on Galatians 5

Seeing that they made so much of the Law, he says, "If you wish to fulfill it, do not be circumcised, for it is fulfilled not in circumcision but in love." Observe how he cannot forget his grief, but constantly touches upon what troubled him, even when launched into his moral discourse.

Galatians 5:15 — Homily on Galatians 5

That he may not distress them, he does not assert this, though he knew it was the case, but mentions it ambiguously. For he does not say, "Inasmuch as ye bite one another," nor again does he assert, in the clause following, that they shall be consumed by each other; but "take heed that ye be not consumed one of another," and this is the language of apprehension and warning, not of condemnation. And the words which he uses are expressly significant; he says not merely, "ye bite," which one might do in a passion, but also "ye devour," which implies a bearing of malice. To bite is to satisfy the feeling of anger, but to devour is a proof of the most savage ferocity. The biting and devouring he speaks of are not bodily, but of a much more cruel kind; for it is not such an injury to taste the flesh of man, as to fix one's fangs in his soul. In proportion as the soul is more precious than the body, is damage to it more serious. "Take heed that ye be not consumed one of another." For those who commit injury and lay plots, do so in order to destroy others; therefore he says, Take heed that this evil fall not on your own heads. For strife and dissensions are the ruin and destruction as well of those who admit as of those who introduce them, and eats out every thing worse than a moth does.

Galatians 5:16 — Homily on Galatians 5

Here he points out another path which makes duty easy, and secures what had been said, a path whereby love is generated, and which is fenced in by love. For nothing, nothing I say, renders us so susceptible of love, as to be spiritual, and nothing is such an inducement to the Spirit to abide in us, as the strength of love. Therefore he says, "Walk by the Spirit and ye shall not fulfil the lust of the flesh:" having spoken of the cause of the disease, he likewise mentions the remedy which confers health. And what is this, what is the destruction of the evils we have spoken of, but the life in the Spirit? hence he says, "Walk by the Spirit and ye shall not fulfil the lust of the flesh."

Galatians 5:17 — Homily on Galatians 5

Here some make the charge that the Apostle has divided man into two parts, and that he states the essence of which he is compounded to be conflicting with itself, and that the body has a contest with the soul. But this is not so, most certainly; for by "the flesh," he does not mean the body; if he did, what would be the sense of the clause immediately following, "for it lusteth," he says, "against the Spirit?" yet the body moves not, but is moved, is not an agent, but is acted upon. How then does it lust, for lust belongs to the soul not to the body, for in another place it is said, "My soul longeth," (Ps. lxxxiv: 2.) and, "Whatsoever thy soul desireth, I will even do it for thee," (1 Sam. xx: 4.) and, "Walk not according to the desires of thy heart," and, "So panteth my soul." (Ps. xlii: 1.) Wherefore then does Paul say, "the flesh lusteth against the Spirit?" he is wont to call the flesh, not the natural body but the depraved will, as where he says, "But ye are not in the flesh, but in the Spirit," (Rom. viii: 8, 9.) and again, "They that are in the flesh cannot please God." What then? Is the flesh to be destroyed? was not he who thus spoke clothed with flesh? such doctrines are not of the flesh, but from the Devil, for "he was a murderer from the beginning." (John viii: 44.) What then is his meaning? it is the earthly mind, slothful and careless, that he here calls the flesh, and this is not an accusation of the body, but a charge against the slothful soul. The flesh is an instrument, and no one feels aversion and hatred to an instrument, but to him who abuses it. For it is not the iron instrument but the murderer, whom we hate and punish. But it may be said that the very calling of the faults of the soul by the name of the flesh is in itself an accusation of the body. And I admit that the flesh is inferior to the soul, yet it too is good, for that which is inferior to what is good may itself be good, but evil is not inferior to good, but opposed to it. Now if you are able to prove to me that evil originates from the body, you are at liberty to accuse it; but if your endeavor is to turn its name into a charge against it, you ought to accuse the soul likewise. For he that is deprived of the truth is called "the natural man." (1 Cor. ii: 14.) and the race of demons "the spirits of wickedness." (Eph. vi: 12.) Again, the Scripture is wont to give the name of the Flesh to the Mysteries of the Eucharist, and to the whole Church, calling them the Body of Christ. (Col. i: 24.) Nay, to induce you to give the name of blessings to the things of which the flesh is the medium, you have only to imagine the extinction of the senses, and you will find the soul deprived of all discernment, and ignorant of what it before knew. For if the power of God is since "the creation of the world clearly seen, being perceived through the things that are made," (Rom. i: 20.) how could we see them without eyes? and if "faith cometh of hearing," (Rom. x: 17.) how shall we hear without ears? and preaching depends on making circuits wherein the tongue and feet are employed. "For how shall they preach, except they be sent?" (Rom. x: 15.) In the same way writing is performed by means of the hands. Do you not see that the ministry of the flesh produces for us a thousand benefits? In his expression, "the flesh lusteth against the Spirit," he means two mental states. For these are opposed to each other, namely virtue and vice, not the soul and the body. Were the two latter so opposed they would be destructive of one another, as fire of water, and darkness of light. But if the soul cares for the body, and takes great forethought on its account, and suffers a thousand things in order not to leave it, and resists being separated from it, and if the body too ministers to the soul, and conveys to it much knowledge, and is adapted to its operations, how can they be contrary, and conflicting with each other? For my part, I perceive by their acts that they are not only…

Galatians 5:18 — Homily on Galatians 5

If it be asked in what way are these two connected, I answer, closely and plainly; for he that hath the Spirit as he ought, quenches thereby every evil desire, and he that is released from these needs no help from the Law, but is exalted far above its precepts. He who is never angry, what need has he to hear the command, Thou shalt not kill? He who never casts unchaste looks, what need hath he of the admonition, Thou shalt not commit adultery? Who would discourse about the fruits of wickedness with him who had plucked up the root itself? for anger is the root of murder, and of adultery the inquisitive gazing into faces. Hence he says, "If ye are led by the Spirit, ye are not under the Law;" wherein he appears to me to have pronounced a high and striking eulogy of the Law, if, at least, the Law stood, according to its power, in the place of the Spirit before the Spirit's coming upon us. But we are not on that account obliged to continue apart with our schoolmaster. Then we were justly subject to the Law, that by fear we might chasten our lusts, the Spirit not being manifested; but now that grace is given, which not only commands us to abstain from them, but both quenches them, and leads us to a higher rule of life, what more need is there of the Law? He who has attained an exalted excellence from an inner impulse, has no occasion for a schoolmaster, nor does any one, if he is a philosopher, require a grammarian. Why then do ye so degrade yourselves, as now to listen to the Law, having previously given yourselves to the Spirit?

Galatians 5:19-21 — Homily on Galatians 5

Answer me now, thou that accusest thine own flesh, and supposest that this is said of it as of an enemy and adversary. Let it be allowed that adultery and fornication proceed, as you assert, from the flesh; yet hatred, variance, emulations, strife, heresies, and witchcraft, these arise merely from a depraved moral choice. And so it is with the others also, for how can they belong to the flesh? you observe that he is not here speaking of the flesh, but of earthly thoughts, which trail upon the ground. Wherefore also he alarms them by saying, that "they which practice such things shall not inherit the kingdom of God." If these things belonged to nature and not to a bad moral choice, his expression, "they practice," is inappropriate, it should be, "they suffer." And why should they be cast out of the kingdom, for rewards and punishments relate not to what proceeds from nature but from choice?

Galatians 5:22-23 — Homily on Galatians 5

He says not, "the work of the Spirit," but, "the fruit of the Spirit." Is the soul, however, superfluous? the flesh and the Spirit are mentioned, but where is the soul? is he discoursing of beings without a soul? for if the things of the flesh be evil, and those of the Spirit good, the soul must be superfluous. By no means, for the mastery of the passions belongs to her, and concerns her; and being placed amid vice and virtue, if she has used the body fitly, she has wrought it to be spiritual, but if she separate from the Spirit and give herself up to evil desires, she makes herself more earthly. You observe throughout that his discourse does not relate to the substance of the flesh, but to the moral choice, which is or is not vicious. And why does he say, "the fruit of the Spirit?" it is because evil works originate in ourselves alone, and therefore he calls them "works," but good works require not only our diligence but God's loving kindness. He places first the root of these good things, and then proceeds to recount them, in these words, "Love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, temperance; against such there is no law." For who would lay any command on him who hath all things within himself, and who hath love for the finished mistress of philosophy? As horses, who are docile and do every thing of their own accord, need not the lash, so neither does the soul, which by the Spirit hath attained to excellence, need the admonitions of the Law. Here too he completely and strikingly casts out the Law, not as bad, but as inferior to the philosophy given by the Spirit.

Galatians 5:24 — Homily on Galatians 5

That they might not object, "And who is such a man as this?" he points out by their works those who have attained to this perfection, here again giving the name of the "flesh" to evil actions. He does not mean that they had destroyed their flesh, otherwise how were they going to live? for that which is crucified is dead and inoperative, but he indicates the perfect rule of life. For the desires, although they are troublesome, rage in vain. Since then such is the power of the Spirit, let us live therein and be content therewith.

Galatians 5:25 — Homily on Galatians 5

Since then such is the power of the Spirit, let us live therein and be content therewith... being governed by His laws. For this is the force of the words "let us walk," that is, let us be content with the power of the Spirit, and seek no help from the Law. ...

Galatians 5:26 — Homily on Galatians 5

Which is the cause of all evils, "provoking one another" to contentions and strife, "envying one another," for from vainglory comes envy and from envy all these countless evils.

Galatians 6:1 — Homily on Galatians 6

Forasmuch as under cover of a rebuke they gratified their private feelings, and professing to do so for faults which had been committed, were advancing their own ambition, he says, "Brethren, if a man be overtaken." He said not if a man commit but if he be "overtaken" that is, if he be carried away. "Ye which are spiritual restore such a one," He says not "chastise" nor "judge," but "set right." Nor does he stop here, but in order to show that it behoved them to be very gentle towards those who had lost their footing, he subjoins, "In a spirit of meekness." He says not, "in meekness," but, "in a spirit of meekness," signifying thereby that this is acceptable to the Spirit, and that to be able to administer correction with mildness is a spiritual gift. Then, to prevent the one being unduly exalted by having to correct the other, puts him under the same fear, saying, "Looking to thyself, lest thou also be tempted." For as rich men convey contributions to the indigent, that in case they should be themselves involved in poverty they may receive the same bounty, so ought we also to do. And therefore he states this cogent reason, in these words, "looking to thyself, lest thou also be tempted." He apologizes for the offender, first, by saying "if ye be overtaken;" next, by employing a term indicative of great infirmity; lastly, by the words "lest thou also be tempted," thus arraigning the malice of the devil rather than the remissness of the soul.

Galatians 6:2 — Homily on Galatians 6

"Bear ye one another's burdens." It being impossible for man to be without failings, he exhorts them not to scrutinize severely the offences of others, but even to bear their failings, that their own may in turn be borne by others. As, in the building of a house, all the stones hold not the same position, but one is fitted for a corner but not for the foundations, another for the foundations, and not for the corner so too is it in the body of the Church. The same thing holds in the frame of our own flesh; notwithstanding which, the one member bears with the other, and we do not require every thing from each, but what each contributes in common constitutes both the body and the building. "And so fulfil the law of Christ." He says not "fulfil," but, "complete;" that is, make it up all of you in common, by the things wherein ye bear with one another. For example, this man is irascible, thou art dull-tempered; bear therefore with his vehemence that he in turn may bear with thy sluggishness; and thus neither will he transgress, being supported by thee, nor wilt thou offend in the points where thy defects lie, because of thy brother's forbearing with thee. So do ye by reaching forth a hand one to another when about to fall, fulfil the Law in common, each completing what is wanting in his neighbor by his own endurance. But if ye do not thus, but each of you will investigate the faults of his neighbor, nothing will ever be performed by you as it ought. For as in the case of the body, if one were to exact the same function from every member of it, the body could never consist, so must there be great strife among brethren if we were to require all things from all.

Galatians 6:3 — Homily on Galatians 6

"For if a man thinketh himself to be something, when he is nothing, he deceiveth himself." Here again he reflects on their arrogance. He that thinks himself to be something is nothing, and exhibits at the outset a proof of his worthlessness by such a disposition.

Galatians 6:4 — Homily on Galatians 6

"But let each man prove his own work." Here he shows that we ought to be scrutinizers of our lives, and this not lightly, but carefully to weigh our actions; as for example, if thou hast performed a good deed, consider whether it was not from vain glory, or through necessity, or malevolence, or with hypocrisy, or from some other human motive. For as gold appears to be bright before it is placed in the furnace, but when committed to the fire, is closely proved, and all that is spurious is separated from what is genuine, so too our works, if closely examined, will be distinctly made manifest, and we shall perceive that we have exposed ourselves to much censure. "And then shall he have his glorying in regard of himself alone and not of his neighbor." This he says, not as laying down a rule, but in the way of concession; and his meaning is this: Boasting is senseless, but if thou wilt boast, boast not against thy neighbor, as the Pharisee did. For he that is so instructed will speedily give up boasting altogether; and therefore he concedes a part that he may gradually extirpate the whole. He that is wont to boast with reference to himself only, and not against others, will soon reform this failing also. For he that does not consider himself better than others, for this is the meaning of "not in regard of his neighbor," but becomes elated by examining himself by himself, will afterwards cease to be so. And that you may be sure this is what he desires to establish, observe how he checks him by fear, saying above, "let every man prove his own work," ...

Galatians 6:5 — Homily on Galatians 6

"For each man shall bear his own burden." He appears to state a reason prohibitory of boasting against another; but at the same time he corrects the boaster, so that he may no more entertain high thoughts of himself by bringing to his remembrance his own errors, and pressing upon his conscience the idea of a burden, and of being heavily laden.

Galatians 6:6 — Homily on Galatians 6

"But let him that is taught in the word communicate unto him that teacheth in all good things." Here he proceeds to discourse concerning Teachers, to the effect that they ought to be tended with great assiduity by their disciples. Now what is the reason that Christ so commanded? For this law, "that they which preach the Gospel should live of the Gospel," (1 Cor. ix: 14.) is laid down in the New Testament; and likewise in the Old, (Num. xxxi: 47; xxxv; 1-8.) many revenues accrued to the Levites from the people; what is the reason, I say, that He so ordained? Was it not for the sake of laying a foundation beforehand of lowliness and love? For inasmuch as the dignity of a teacher oftentimes elates him who possesses it, He, in order to repress his spirit, hath imposed on him the necessity of requiring aid at the hands of his disciples. And to these in turn he hath given means of cultivating kindly feelings, by training them, through the kindness required of them to their Teacher, in gentleness towards others also. By this means no slight affection is generated on both sides. Were not the cause of this what I have stated it to be, why should He, who fed the dull-minded Jews with manna, have reduced the Apostles to the necessity of asking for aid? Is it not manifest He aimed at the great benefits of humility and love, and that those who were under teaching might not be ashamed of Teachers who were in appearance despicable? To ask for aid bears the semblance of disgrace, but it ceased to be so, when their Teachers with all boldness urged their claim, so that their disciples derived from hence no small benefit, taught hereby to despise all appearances. Wherefore he says, "But let him that is taught in the word communicate unto him that teacheth in all good things," that is, let him show to him all generosity; this he implies by the words, "in all good things." Let the disciple, says he, keep nothing to himself, but have every thing in common, for what he receives is better than what he gives - as much better as heavenly are better than earthly things. This he expresses in another place, "If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?" (1 Cor. ix: 11.) Wherefore he gives the procedure the name of a "communication," showing that an interchange takes place. Hereby too love is greatly fostered and confirmed. If the teacher asks merely for competency, he does not by receiving it derogate from his own dignity. For this is praiseworthy, so assiduously to apply to the Word, as to require the aid of others, and to be in manifold poverty, and to be regardless of all the means of subsistence. But if he exceed the due measure, he injures his dignity, not by mere receiving, but by receiving too much. Then, lest the vice of the Teacher should render the disciple more remiss in this matter, and he should frequently pass him by, though poor, on account of his conduct, ...

Galatians 6:7 — Homily on Galatians 6

And here he points out the difference between ambition of this kind, and in temporal affairs, by saying, "Be not deceived; God is not mocked; for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life." As in the case of seeds, one who sows pulse cannot reap corn, for what is sown and what is reaped must both be of one kind, so is it in actions, he that plants in the flesh, wantonness, drunkenness, or inordinate desire, shall reap the fruits of these things. And what are these fruits? Punishment, retribution, shame, derision, destruction. For of sumptuous tables and viands the end is no other than destruction; for they both perish themselves, and destroy the body too. But the fruit of the Spirit is of a nature not similar but contrary in all respects to these. For consider; hast thou sown alms-giving? the treasures of heaven and eternal glory await thee: hast thou sown temperance? honor and reward, and the applause of Angels, and a crown from the Judge await thee.

Galatians 6:9-10 — Homily on Galatians 6

"And let us not be weary in well-doing; for in due season we shall reap, if we faint not. So then as we have opportunity, let us work that which is good toward all men, especially toward them that are of the household of faith." Lest any one should suppose that their Teachers were to be cared for and supported, but that others might be neglected, he makes his discourse general, and opens the door of this charitable zeal to all; nay, he carries it to such a height, as to command us to show mercy both to Jews and Greeks, in the proper gradation indeed, but still to show mercy. And what is this gradation? it consists in bestowing greater care upon the faithful. His endeavor here is the same as in his other Epistles; he discourses not merely of showing mercy, but of doing it with zeal and perseverance, for the expressions of "sowing" and of "not fainting" imply this. Then, having exacted a great work, he places its reward close at hand, and makes mention of a new and wondrous harvest. Among husbandmen, not only the sower but also the reaper endures much labor, having to struggle with drought and dust and grievous toil, but in this case none of these exist, as he shows by the words, "for in due season we shall reap, if we faint not." By this means he stimulates and draws them on; and he also urges and presses them forward by another motive, saying, "As we have therefore opportunity, let us do good." As it is not always in our power to sow, so neither is it to show mercy; for when we have been carried hence, though we may desire it a thousand times, we shall be able to effect nothing more. To this argument of ours the Ten Virgins (Mat. xxv: 1 ff) bear witness, who although they wished it a thousand times, yet were shut out from the bridegroom, because they brought with them no bountiful charity. And so does the rich man who neglected Lazarus (Luke xvi: 19.) for he, being destitute of this succor, although he wept and made many entreaties, won no compassion from the Patriarch, or any one else, but continued destitute of all forgiveness, and tormented with perpetual fire. Therefore he says, "as we have opportunity, let us work that which is good toward all men," hereby especially also setting them free from the narrow-mindedness of the Jews. For the whole of their benevolence was confined to their own race, but the rule of life which Grace gives invites both land and sea to the board of charity, only it shows a greater care for its own household.

Galatians 6:11-12 — Homily on Galatians 6

"See with how large letters I have written unto you with mine own hand. As many as desire to make a fair show in the flesh, they compel you to be circumcised." Observe what grief posesses his blessed soul. As those who are oppressed with some sorrow, who have lost one of their own kindred, and suffered an unexpected calamity, rest neither by night nor day, because their grief besieges their soul, so the blessed Paul, after a short moral discourse, returns again to that former subject which chiefly disturbed his mind, saying as follows: "see with how large letters I have written unto you with mine own hand." By this he signifies that he had written the whole letter himself, which was a proof of great sincerity. In his other Epistles he himself only dictated, another wrote, as is plain from the Epistle to the Romans, for at its close it is said, "I Tertius, who write the Epistle, salute you;" (Rom. xvi: 22.) but in this instance he wrote the whole himself. And this he did by necessity, not from affection merely, but in order to remove an injurious suspicion. Being charged with acts wherein he had no part, and being reported to preach Circumcision yet to pretend to preach it not, he was compelled to write the Epistle with his own hand, thus laying up beforehand a written testimony. By the expression "what sized," he appears to me to signify, not the magnitude, but, the misshapen appearance of the letters, as if he had said, "Although not well skilled in writing, I have been compelled to write with my own hand to stop the mouth of these traducers."

Galatians 6:12-13 — Homily on Galatians 6

"As many as desire to make a fair show in the flesh, they compel you to be circumcised; only that they may not be persecuted for the cross of Christ. For not even they who receive circumcision do themselves keep the Law; but they desire to have you circumcised, that they may glory in your flesh." Here he shows that they suffered this, not willingly but of necessity, and affords them an opportunity of retreat, almost speaking in their defence, and exhorting them to abandon their teachers with all speed. What is the meaning of "to make a fair show in the flesh?" it means, to be esteemed by men. As they were reviled by the Jews for deserting the customs of their fathers, they desire, says he, to injure you, that they may not have this charged against them, but vindicate themselves by means of your flesh. His object here is to show that they did not so act from respect to God; it is as if he said, This procedure is not founded in piety, all this is done through human ambition; in order that the unbelievers may be gratified by the mutilation of the faithful, they choose to offend God that they may please men; for this is the meaning of, "to make a fair show in the flesh." Then, as a proof that for another reason too they are unpardonable, he again convinces them that, not only in order to please others, but for their own vain glory, they had enjoined this. Wherefore he adds, "that they may glory in your flesh," as if they had disciples, and were teachers. And what is the proof of this? "For not even they themselves," he says, "keep the Law;" even if they did keep it, they would incur grave censure, but now their very purpose is corrupt.

Galatians 6:14 — Homily on Galatians 6

"But far be it from me to glory, save in the cross of our Lord Jesus Christ." Truly this symbol is thought despicable; but it is so in the world's reckoning, and among men; in Heaven and among the faithful it is the highest glory. Poverty too is despicable, but it is our boast; and to be cheaply thought of by the public is a matter of laughter to them, but we are elated by it. So too is the Cross our boast. He does not say, "I boast not," nor, "I will not boast," but, "Far be it from me that I should," as if he abominated it as absurd, and invoked the aid of God in order to his success therein. And what is the boast of the Cross? That Christ for my sake took on Him the form of a slave, and bore His sufferings for me the slave, the enemy, the unfeeling one; yea He so loved me as to give Himself up to a curse for me. What can be comparable to this! If servants who only receive praise from their masters, to whom they are akin by nature, are elated thereby, how must we not boast when the Master who is very God is not ashamed of the Cross which was endured for us. Let us then not be ashamed of His unspeakable tenderness; He was not ashamed of being crucified for thy sake, and wilt thou be ashamed to confess His infinite solicitude? It is as if a prisoner who had not been ashamed of his King, should, after that King had come to the prison and himself loosed the chains, become ashamed of him on that account. Yet this would be the height of madness, for this very fact would be an especial ground for boasting. "Through which the world hath been crucified unto me, and I unto the world." What he here calls the world is not the heaven nor the earth, but the affairs of life, the praise of men, retinues, glory, wealth, and all such things as have a show of splendor. To me these things are dead. Such an one it behooves a Christian to be, and always to use this language. Nor was he content with the former putting to death, but added another, saying, "and I unto the world," thus implying a double putting to death, and saying, They are dead to me, and I to them, neither can they captivate and overcome me, for they are dead once for all, nor can I desire them, for I too am dead to them. Nothing can be more blessed than this putting to death, for it is the foundation of the blessed life.

Galatians 6:14 — Homily on Acts 52

Such is a soul winged with heavenly love. For if those who cherish the foul earthly passion which men call love, think nothing either glorious or precious, but those things alone which tend to gratify their lust, they think both glorious and honorable, and their mistress is everything to them; much more do those, who have been taken captive by this heavenly love, think nothing of the cost. Would that I could bring forward examples of all this from among ourselves: but since we are at a loss for such, we must needs betake ourselves to this same Paul. Observe him then, how he felt towards the whole world. "The world is crucified unto me," he says, "and I unto the world": I am dead to the world, and the world is dead to me.

Galatians 6:15-16 — Homily on Galatians 6

"For neither is circumcision any thing, nor uncircumcision, but a new creature. And as many as shall walk by this rule, peace be upon them, and mercy, and upon the Israel of God." Observe the power of the Cross, to what a pitch it hath raised him! not only hath it put to death for him all mundane affairs, but hath set him far above the Old Dispensation. What can be comparable to this power? for the Cross hath persuaded him, who was willing to be slain and to slay others for the sake of circumcision, to leave it on a level with uncircumcision, and to seek for things strange and marvellous and above the heavens. This our rule of life he calls "a new creature," both on account of what is past, and of what is to come; of what is past, because our soul, which had grown old with the oldness of sin, hath been all at once renewed by baptism, as if it had been created again. Wherefore we require a new and heavenly rule of life. And of things to come, because both the heaven and the earth, and all the creation, shall with our bodies be translated into incorruption. Tell me not then, he says, of circumcision, which now availeth nothing; (for how shall it appear, when all things have undergone such a change?) but seek the new things of grace. For they who pursue these things shall enjoy peace and amity, and may properly be called by the name of "Israel." While they who hold contrary sentiments, although they be descended from him (Israel) and bear his appellation, have yet fallen away from all these things, both the relationship and the name itself. But it is in their power to be true Israelites, who keep this rule, who desist from the old ways, and follow after grace.

Galatians 6:17 — Homily on Galatians 6

"From henceforth let no man trouble me." This he says not as though he were wearied or overpowered; he who chose to do and suffer all for his disciples' sake; he who said, "Be instant in season, out of season;" (2 Tim. iv: 2.) he who said, "If peradventure God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil;" (2 Tim. ii: 25, 26.) how shall he now become relaxed and fall back? Wherefore does he say this? it is to gird up their slothful mind, and to impress them with deeper fear, and to ratify the laws enacted by himself, and to restrain their perpetual fluctuations. "For I bear branded on my body the marks of Jesus." He says not, "I have," but, "I bear," like a man priding himself on trophies and royal ensigns. Although on a second thought it seems a disgrace, yet does this man vaunt of his wounds, and like military standard-bearers, so does he exult in bearing about these wounds. And why does he say this? "More clearly by those wounds than by any argument, than by any language, do I vindicate myself," says he. For these wounds utter a voice louder than a trumpet against my opponents, and against those who say that I play the hypocrite in my teaching, and speak what may please men. For no one who saw a soldier retiring from the battle bathed in blood and with a thousand wounds, would dare to accuse him of cowardice and treachery, seeing that he bears on his body the proofs of his valor, and so ought ye, he says, to judge of me. And if any one desire to hear my defence, and to learn my sentiments, let him consider my wounds, which afford a stronger proof than these words and letters. At the outset of his Epistle he evinced his sincerity by the suddenness of his conversion, at its close he proves it by the perils which attended his conversion. That it might not be objected that he had changed his course with upright intentions, but that he had not continued in the same purpose, he produces his trials, his dangers, his stripes as witnesses that he had so continued.

Galatians 6:18 — Homily on Galatians 6

"The grace of our Lord Jesus Christ be with your spirit, brethren. Amen." By this last word he hath sealed all that preceded it. He says not merely, "with you," as elsewhere, but, "with your spirit," thus withdrawing them from carnal things, and displaying throughout the beneficence of God, and reminding them of the grace which they enjoyed, whereby he was able to recall them from all their judaizing errors. For to have received the Spirit came not of the poverty of the Law, but of the righteousness which is by Faith, and to preserve it when obtained came not from Circumcision but from Grace. On this account he concluded his exhortation with a prayer, reminding them of grace and the Spirit, and at the same time addressing them as brethren, and supplicating God that they might continue to enjoy these blessings, thus providing for them a twofold security. For both prayer and teaching, tended to the same thing and together became to them as a double wall. For teaching, reminding them of what benefits they enjoyed, the rather kept them in the doctrine of the Church; and prayer, invoking grace, and exhorting to an enduring constancy, permitted not the Spirit to depart from them. And He abiding in them, all the error of such doctrines as they held was shaken off like dust.

Genesis 1:1 — HOMILIES ON GENESIS 2.5

Notice this remarkable author, dearly beloved, and the particular gift he had. I mean, while all the other inspired authors told either what would happen after a long time or what was going to take place immediately, this blessed author, being born many generations after the event, was guided by the deity on high and judged worthy to narrate what had been created by the Lord of all from the very beginning. Accordingly he began with these words: "In the beginning God created heaven and earth." He well nigh bellows at us all and says, "Is it by human beings I am taught in uttering these things? It is the one who brought being from nothing who stirred my tongue in narrating them." Since we therefore listen to these words not as the words of Moses but as the words of the God of all things coming to us through the tongue of Moses, so I beg you, let us heed what is said as distinguished from our own reasoning.

Genesis 1:1 — SERMONS ON GENESIS 1.3

Why does it proceed, first heaven then earth? The temple's roof made before its pavement? God is not subject to nature's demands nor to the rules of technique. God is the creator and master technician of nature, and art, and everything made or imagined.

Genesis 1:9-10 — HOMILIES ON GENESIS 5.10

Have you seen, dear brother, how God, in a sense, stripped the earth, which was invisible and formless, and was covered by the waters as if they were veils, and showed us its face, after he had imposed an appropriate name on it as well? "And the gatherings of the waters he called seas." So the waters also got their name. In fact, as an excellent craftsman, who sets out to make with his art a certain vase, does not give it a name until he has completed it, so the good Lord does not impose names on the elements until he has put them in their proper place according to his command. Therefore after the earth had received its name and had reached its proper form, the gathered waters were called with their own name.

Genesis 1:11 — Homily on the Gospel of Matthew 49

And why doth He not make it of things that are not? Stopping the mouth of Marcion, and of Manichaeans, who alienate His creation from Him, and teaching by His very works, that even all the things that are seen are His works and creatures, and signifying that it is Himself who gives the fruits, who said at the beginning, "Let the earth put forth the herb of grass," and "Let the waters bring forth things moving with living souls." For this is not at all a less work than the other. For though those were made of things that are not, yet nevertheless were they of water; and it was no greater thing to produce fruits out of the earth, and moving things with life out of the water, than out of five loaves to make so many; and of fishes again, which was a sign that He was ruler both of the earth and of the sea.

Genesis 1:12 — HOMILIES ON GENESIS 6.14

He created the sun on the fourth day lest you think it is the cause of the day.

Genesis 1:12 — HOMILIES ON GENESIS 6.12

Hence Scripture shows you everything completed before the creation of this body [the sun] lest you attribute the production of the crops to it instead of to the Creator of all things.

Genesis 1:14-15 — HOMILIES ON GENESIS 7.10

For that reason the blessed Moses, inspired by the divine Spirit, teaches us with great precision, lest we fall victim to the same things as they, instead of being able to know clearly both the sequence of created things and how each thing was created. You see, if God in his care for our salvation had not directed the tongue of the biblical author in this way, it would have been sufficient to say that God made heaven and earth, the sea and living things, and not add the order of the days nor what was created first and what later.

Genesis 1:24-25 — HOMILIES ON GENESIS 7.13

It wasn't simply for our use that he produced all these things; it was also for our benefit in the sense that we might see the overflowing abundance of his creatures and be overwhelmed at the Creator's power, and be in a position to know that all these things were produced by a certain wisdom and ineffable love out of regard for the human being that was destined to come into being.

Genesis 1:26 — SERMONS ON GENESIS 2.1

To begin, it is worthwhile to ask why God did not say, when the heavens were created, "Let us make the heavens" but instead, "Let there be a heaven.… Let there be light," and similarly for each other aspect of creation. "Let us make" suggests deliberation, collaboration and conference with another person. So what is it whose pending creation is granted so great an honor? It is humanity, the greatest and most marvelous of living beings, and the creation most worthy of honor before God.… There is here this deliberation, collaboration and communion not because God needs advice—God forbid saying such a thing!—but so that the very impact of the language of our creation would show us honor.

Genesis 1:26 — SERMONS ON GENESIS 2.2

Some others base themselves on our arguments by asserting that God possesses an image in common with us, but they do not understand correctly what has been said. We did not speak about an image of being but about an image of command, as we will explain below. In fact, as a proof that divinity has no human form, listen to Paul's words: "But for a man it is not right to have his head covered, since he is the image and glory of God; but woman is the glory of man." This is why—he says—"she must wear a veil on her head." And in truth, in this passage he has called "image" this absence of difference of form with regard to God, and man is called image of God because God also possesses this figure: in their opinion, therefore, it should not be said that man only is the image of God but the woman as well. For man and woman have in common a single figure, character and resemblance. Why then is man called image of God, while the woman is not? Because Paul does not mean the image appearing in the form but the image concerning the command, which was given to man, not woman. Man in fact is subject to no creature, while woman is subject to man, according to God's words: "Your movement will be toward your husband, and he will rule you." This is why man is the image of God. He has no creature over him, and there is nobody over God: he rules on everything. Woman, on the other hand, is the glory of man, because she is subject to man.

Genesis 1:27 — HOMILIES ON GENESIS 18.12

Consider when this happened. After their disobedience, after their loss of the garden, then it was that the practice of intercourse had its beginning. You see, before their disobedience they followed a life like that of the angels, and there was no mention of intercourse. How could there be when they were not subject to the needs of the body? So at the outset and from the beginning the practice of virginity was in force, but when through their indifference disobedience came on the scene and the ways of sin were opened, virginity took its leave for the reason that they had proved unworthy of such a degree of good things, and in its place the practice of intercourse took over for the future.

Genesis 1:28 — HOMILIES ON GENESIS 10.9

So, after saying "male and female he made them" as though to bestow a blessing on each of them, he goes on, "God blessed them in the words, 'Increase and multiply, fill the earth and gain dominion over it, and have control of the fish of the sea.' " Behold the remarkable character of the blessing! I mean, those words, "increase and multiply and fill the earth," anyone could see are said of the brute beasts and the reptiles alike, whereas "gain dominion and have control" are directed to the man and woman. See the Lord's loving kindness: even before creating them, he makes them share in this control and bestows on them the blessing. "Have control" the text says, "of the fish of the sea, the birds of heaven and all the cattle, the whole earth and all the reptiles creeping on the earth." Did you notice the definitive character of this authority? Did you notice all created things placed under the control of this particular being? So no longer entertain casual impressions of this rational being but rather realize the extent of the esteem and the Lord's magnanimity toward it and be amazed at his love beyond all telling.

Genesis 1:31 — HOMILIES ON GENESIS 3.12

I mean, his all-powerful hand and boundless wisdom were not at a loss even to create everything in one day. Why say "one day"? Even in a brief moment. Yet it was not because of its utility to him that he produced anything that exists, since being self-sufficient he is in need of nothing. It was rather out of his loving kindness and goodness that he created everything; accordingly he created things in sequence and provided us with a clear instruction about created things through the tongue of the blessed author, so that we might learn about them precisely and not fall into the error of those led by purely human reasoning.

Genesis 2:1-2 — HOMILIES ON GENESIS 10.18

You see, in saying at this point that God rested from his works, Scripture teaches us that he ceased creating and bringing from nonbeing into being on the seventh day, whereas Christ, in saying that "my father is at work up until now and I am at work," reveals his unceasing care for us: he calls "work" the maintenance of created things, bestowal of permanence on them and governance of them through all time. If this wasn't so, after all, how would everything have subsisted, without the guiding hand above directing all visible things and the human race as well?

Genesis 2:4 — Unknown work

Notice again, I ask you, the insight of this remarkable author, or rather the teaching of the Holy Spirit. I mean, after narrating to us detail by detail all the items of creation and going through the works of the six days, the creation of human beings and the authority granted them over all visible things, now he sums them all up in the words, "This is the book about the origins of heaven and earth when they were created." It is worth enquiring at this point why it is he calls it the book of heaven and earth in view of the fact that the book contains many other things and teaches us about a greater number of matters about the virtue of good people, about God's loving kindness and the considerateness he demonstrated in regard both (99c) to the firstformed human being and to the whole human race, and about a lot of other things it would be impossible to list right now. Don't be surprised, dearly beloved; after all, it is the custom with Holy Scripture not to describe every thing to us in detail in every case but rather to begin with a summary of related items and to leave further detail to be considered by rightminded listeners as they take in what is said. So that you may learn this is the case, I will make it clear from the very verses just now read. What I refer to is this: notice Sacred Scripture taught us in detail in the preceding verses the creation of everything, but now, instead of mentioning them all, it says: "This is the book about the origins of heaven and earth when they were created, on the day God made heaven and earth," and so on. Do you see how it con fines the whole account to heaven and earth, leaving us to get from them a sweeping view of all the other things? (99d) I mean, when it said heaven and earth, it included everything together in those words, both things on earth and things in heaven. So, just as in its account of created things it doesn't mention them all one by one but gives a summary of related items and makes no further attempt to describe them to us, so too it called the whole book the book about the origins of heaven and earth, even though it contains many other things, evidently leaving us to work out from the reference to these two that all visible things are of necessity contained in this book, both those in heaven and those on earth.

Genesis 2:4 — HOMILIES ON GENESIS 12.4

I mean, when it said heaven and earth, it included everything together in those words, both things on earth and things in heaven. So just as in its account of created things it doesn't mention them all one by one but gives a summary of related items and makes no further attempt to describe them to us, so too it called the whole book the book about the origins of heaven and earth, even though it contains many other things, evidently leaving us to work out from the reference to these two that all visible things are of necessity contained in this book, both those in heaven and those on earth.

Genesis 2:5 — Unknown work

"On the day God made heaven and earth," the text goes on, "before any grass of the field appeared on the earth or any crop of the field sprouted, since God, you see, had not sent rain on the earth, and there was no human being to till the soil; a spring (100a) used to flow out of the ground and water the whole face of the earth." , [ Gen 2:5 ] Great is the treasure concealed in these brief words hence the need for us to unfold the meaning of the text with great sagacity, under the guidance of God's grace, and to lead you to share in this spiritual wealth. The Holy Spirit, after all, in his foreknowledge of future events wishes to prevent anyone's being able to engage in controversy later on, and in opposition to Sacred Scripture to set notions from their own reasoning against the dogmas of the Church; so now again, after teaching us the order of created things what was created first and what second and the fact that from the earth in compliance with the Lord's word and direction the earth produced plants and was stirred into pangs of fertility, without depending on the sun for assistance (how could it, after all, the sun not yet being created?) nor on the moisture from showers, nor on human labor (100b) (human beings, after all, not having been brought forth), accordingly once again he makes mention of all the items one by one so as to stop the unbridled tongue of people spoiling to make a show of their shamelessness. What in fact does he say? "On the day God made heaven and earth before any grass of the field appeared on the earth or any crop of the field sprouted. God, you see, had not sent rain on the earth, and there was no human being to till the soil; a spring used to flow out of the ground and water the whole face of the earth." He intends to convey the fact that by his word and direction things not existing previously were brought into existence, and what had not been, came into view all of a sudden. 'Crop' means what springs from the soil: when it says 'crop' it means plants of all kinds. And in teaching us about showers, again Sacred Scripture added, "God, you see, had not sent rain on the earth " that is to say, no showers had so far been sent from on high. (100c) And after this it finally shows us that there was no dependence on human labor either: "There was no human being," it says, remember, "to till the soil" [ Gen 2:5 ] as if to shout aloud and tell every one coming later: Listen to this and learn how everything springing from the earth was produced, and don't think it was all due to the care of people working the soil, nor attribute its birth pangs of fertility to them but to the word and direction given it from the beginning by the Creator. All this happens that you may learn that there was no dependence on the assistance of the other elements for the growth of its plants; instead, what was required was the direction of the Creator. What is really remarkable and surprising is that the one who now by his own word awakens the earth to germination of so many plants and demonstrates his own power surpassing human reasoning, this same earth, heavy as it is (100d) and supporting such a huge universe on its back, he rested on the waters as foundation, as the inspired author says, "He who rests the earth on the waters as foundation." [ Ps 136:6 ] What human reasoning could arrive at this design? I mean, when people build their houses and have in mind to sink foundations, they first dig a hole: if on reaching some depth they see a trace of dampness, they take every step to remove it all and only then sink the foundations. By comparison with this the Creator of all creates everything in a way contrary to humankind so that you may learn even from this his ineffable power and the fact that, when he wishes, the very elements can be seen to per form in a way contrary to their own abilities in compliance with the Creator's wishes. To make this subject clearer to you, let us make you familiar with the preceding point and th…

Genesis 2:5 — HOMILIES ON GENESIS 12.5

The earth in compliance with the Lord's word and direction produced plants and was stirred into pangs of fertility without depending on the sun for assistance (how could it, after all, the sun not yet being created?), nor on the moisture from showers, nor on human labor (human beings, after all, not having been brought forth).

Genesis 2:7 — HOMILIES ON GENESIS 13.9

Thus when you hear that God "breathed into his face the breath of life," understand that just as he brought forth the bodiless powers, so also he was pleased that the body of man, created out of dust, should have a rational soul which could make use of the bodily members.

Genesis 2:7 — HOMILIES ON GENESIS 12.15

It was pleasing to God's love of humanity to make this thing created out of earth a participant of the rational nature of the soul, through which this living creature was manifest as excellent and perfect. "And he breathed into his nostrils the breath of life," that is, the inbreathing communicated to the one created out of earth the power of life, and thus the nature of the soul was formed. Therefore Moses added "And man became a living soul"; that which was created out of dust, having received the inbreathing, the breath of life, "became a living soul." What does "a living soul" mean? An active soul, which has the members of the body as the implements of its activities, submissive to its will.

Genesis 2:7 — Unknown work

But I don't know how I strayed from the thread of the sermon on to these matters. Come now, let us return at this late stage to the preceding point, and let us see what else this blessed author wants to teach us today. You see, after saying, "This is the book about the origins of heaven and earth," he presses on and describes further for us with great detail the creation of the human being. Since he had briefly said above, "God made the human being; in God's image he made them," [ Gen 1:26 ] he now says, "God shaped the human being from the dust of the earth, (102c) and breathed into him a breath of life; the human being became alive." [ Gen 2:7 ] A mighty saying, giving rise to great wonderment, and beyond the limits of human under standing: "God shaped the human being," it says, "taking dust from the earth." Just as in the case of all the visible creatures I kept saying that the Creator of all performs everything in a manner contrary to human nature so as to demonstrate his ineffable power through this as well, so too in the case of the formation of the human being we will find this taking place. I mean, notice how he rested the earth on the waters, some thing human reasoning does not without faith succeed in accepting, and that whenever he wishes he succeeds in converting the properties of all things to their opposite, as we have shown. Well, this very same thing Sacred Scripture now reveals to us happening in the case of the formation of the human being as well: "God shaped (102d) the human being," it says, "taking dust from the earth." What is that you say? Taking dust from the earth he shaped the human being? Yes, it says; it did not simply say 'earth' but 'dust,' something more lowly and substantial even than earth, so to say. You think the saying amazing and incredible; but if you recall who is the creator in this case, you will no longer withhold faith in the event but marvel at the Creator's power and bow your knee to it. If, on the other hand, you chanced to put your mind to these matters in light of the limitations of your powers of reason, you would likely get this strange idea into your head, namely, that a body could never be made from earth a brick or a pot, yes, but never could such a body be made. Do you see that unless we take into account the Creator's power and suppress our own reasoning which betrays such limitations, we will be unable to accept the sublimity of the message? After all, the words require the eyes of faith, spoken as they are (103a) with such great considerateness and with our limitations in mind. You see, that very remark, "God shaped the human being, and breathed," is properly inapplicable to God; yet because of us and our limitations Sacred Scripture expresses it in that way, showing considerateness to us, so that, having been thought worthy of the considerateness, we might be enabled to arrive at that sublime level of thought.' "God shaped the human being," it says, "taking dust from the earth." Finally, from these words spring no little instruction in humility, as long as we are prepared to be alert to it. I mean, whenever we consider where our nature derived the beginning of its subsistence, even if we put our brains to it thousands of times, we are humbled and chastened, and in our efforts to plumb our being we learn to respect proper limits. For this reason, God, caring for our salvation, thus directed the tongue of the sacred writer for our instruction. (103b) You see, when Sacred Scripture said in its previous statement, "God made the human being; in God's image he made them," [ Gen 1:26 ] he gave him complete control of visible things lest out of ignorance of the composition of his own being he might conjure up inflated notions of his own importance and transgress the limits proper to him. Hence, when Scripture comes back to the point it teaches us also the manner of our composition and the beginning of our creation, and whence the first human being was produced and how it was pr…

Genesis 2:8 — HOMILIES ON GENESIS 13.13

And when, dearly beloved, you hear that "God planted a garden in Eden in the east," take the word planted in a sense appropriate to God—namely, that he commanded this happen—and about the next phrase, believe that a garden came into being in the place that Scripture indicated.

Genesis 2:8 — Unknown work

I SEE YOUR INSATIABLE interest, your great enthusiasm and eager attention, and the way you are all coming to spiritual teaching expectant and impatient. On the other hand, I am conscious of my own great inadequacy. Still, I am anxious to lay before you this mean and pal try table frequently, and in fact daily, trusting that you will readily receive what is said, stimulated as you are with your own enthusiasm. One can see this happening in the case of material nourishment: whenever guests come to dinner with a keen appetite, they eat with great relish whatever is placed before them, no matter if the meal happens to be paltry and the? host ungenerous whereas when the diners have indifferent appetite, no matter if the meal is sumptuous and the menu varied, it is wasted on them since they can't do justice to the good things provided. Here today, however, your enthusiasm has in fact been enlivened through God's grace and the repast is a spiritual one; so we, too, are enthusiastic in speaking to you, knowing that we bring these divine teachings to attentive listeners. The farmer is like this, too: he gives the soil all the attention he is capable of digging the furrows, hauling the plough, rooting out thorns so when he finds the pasture rich and fertile, he sows the seed lavishly; buoyed up already with high hopes he counts the days to the sprouting of the crop, recalling the productivity of the land and expecting a harvest far in excess of the sowing. That is the way we behave, too: we see your enthusiasm increasing day by day, your interest blossoming, and your zeal bearing fruit. We have high hopes of you, and with greater enthusiasm and zeal ourselves we strive as far as we are able to contribute to the building up of your love, to God's glory and the pride of God's church. (105d) So come now, if you please, let us recall the few things said yesterday, and move on in turn to today's reading. We need to say what it was we were discussing yesterday, how far we got, and where we stopped. "God formed the human being, taking dust from the earth, and he breathed into him a breath of life; the human being became alive." [ Gen 2:7 ] What I was saying before I will say now, and will not cease saying continually, that great and unspeakable is the kindness of the Lord of all creatures towards us men. He displayed great considerateness for the sake of our welfare, and bestowed great honor on this creature namely, the human person and made plain in words and deeds that he exhibits greater care of human beings than of other visible things. There is no reason why I should not presume on your goodness to explore the same theme today, too. For, just as with grains of incense, the more they are moved about with your fingers, the greater fragrance they give out, so it is with the Scriptures in our experience: the more you devote yourself to studying them, the more you are able to discover the treasure hidden in them, and thereby gain great and unspeakable wealth. "God." it says, "formed the human being, taking dust from the earth." Do you notice straightway the difference in the way the sentence opens? In the case of all the other creatures blessed Moses taught us the manner of creation, saying, "God said, Let there be light, and there was light;" [ Gen 1:3 ] "Let the firmament be made;" [ Gen 1:6 ] "Let the water be gathered together; [ Gen 1:9 ] "Let the stars be made;" [ Gen 1:14 ] (106b) "Let the earth put forth a crop of vegetation;" [ Gen 1:11 ] "Let the waters bring forth reptiles with living souls;" [ Gen 1:20 ] and "Let the earth bring forth a living thing." [ 24 ] Do you see how they were all created by a word? Let us notice instead what it says in the case of the creation of human beings. "God formed the human being." [ Gen 2:7 ] Do you see how, by the considerateness shown in the words he uses on account of our limitations, it teaches us both the manner of the creation and the difference, and all but shows us (so to speak in human fash…

Genesis 2:9 — Unknown work

Behold still another form of kindness out of regard for this creature. (109c) You see, since he wanted him to live in the garden, he ordered various trees to come forth from the earth, that could both delight him with their appearance and be pleasing to the taste. "Every tree." it says, "beautiful to behold" that is, in appearance "and good to eat;" in short, they had the ability to please him through their appearance and to provide much pleasure through their taste, and by their great abundance offered considerable good cheer to the one in a position to enjoy them. You see, it says, "Every tree," whatever name you give it, he made come forth. Do you recognize here a life free of any care? Do you see a wonderful existence? Like some an gel, in fact, man lived this way on earth, wearing a body, yet being fortunately rid of any bodily needs; like a king adorned with scepter and crown and wearing his purple robe, (109d) he revelled in this life of freedom and great affluence in the garden. "The tree of life in the middle of the garden," the text goes on to say, "and the tree for knowing good and evil." After teaching us that, according to the Lord's command, the earth produced every tree, lovely to behold and good to taste, it says next: "The tree of life in the middle of the garden and the tree for knowing good and evil." The good Lord, you see, knowing as creator the harm that would in due time be likely to arise from this condition of great freedom, brought forth the tree of life in the middle of the garden, and the tree for knowing good and evil, since before long he would be imposing on him abstinence from the tree so that man might realize that he owed enjoyment of them to divine love and goodness, and that God was Lord (110a) and creator of his nature as of all visible things. Beforehand, therefore, he made mention of the tree, and next he tells us the names of the rivers and their division, so to say, and that from that source, which irrigated the garden, others led off in four directions and thus marked out the regions of the earth. Perhaps, however, those people who like to talk from their own wisdom do not concede again that these rivers are rivers, or these waters really waters, but propound some different interpretation to people ready to lend them their ears. Let us, however, I beg you, not be convinced by them, but block our ears against them; let us instead place our credence in Sacred Scripture and heed what is told us there; let it be our concern to lay its sound teachings in our soul and be scrupulously careful about them and about our life, (110b) so that our life may witness to the teachings and the teachings may declare the integrity of our life. After all, it will be of no avail for us to get teachings right if we neglect life; nor will we be able to gain any value for our salvation if we have life but neglect right teachings. It is necessary, you see, if we would wish to avoid hell and reach heaven, to be distinguished for both correctness of doctrine and attention to life. What good, after all, tell me, is a tree reaching to the sky and bearing leaves aplenty if it is devoid of fruit? So, too, with the Christian: correct doctrine is of no benefit unless one attends to the business of living. Accordingly Christ declared such people blessed: "Blessed is the one who does and teaches." [ Matt 5:19 ] I mean, far more dependable and trustworthy than the teaching of words is teaching in action. Such persons, (110c) in fact, even without uttering a word, or else without being seen, can teach others, in the one case by the silent witness of their appearance and in the other through the sense of hearing; they will enjoy God's goodwill in great measure, promoting as they do the glory of their Lord, not only through their own efforts but also through those who notice them. Such persons raise thanks and praise to the God of all on a thousand tongues and in many mouths; for it is not only those who know them, the witne…

Genesis 2:10 — HOMILIES ON JOHN 46.4

Awful in truth are the Mysteries of the Church, awful in truth is the Altar. A fountain went up out of Paradise sending forth material rivers, from this table springeth up a fountain which sendeth forth rivers spiritual. By the side of this fountain are planted not fruitless willows, but trees reaching even to heaven, bearing fruit ever timely and undecaying. If any be scorched with heat, let him come to the side of this fountain and cool his burning. For it quencheth drought, and comforteth all things that are burnt up, not by the sun, but by the fiery darts. For it hath its beginning from above, and its source is there, whence also its water floweth. Many are the streams of that fountain which the Comforter sendeth forth, and the Son is the Mediator, not holding mattock to clear the way, but opening our minds. This fountain is a fountain of light, spouting forth rays of truth.

Genesis 2:10-14 — HOMILIES ON GENESIS 13.15-16

Perhaps, however, those people who like to talk from their own wisdom do not concede again that these rivers are rivers or these waters really waters but propound some different interpretation to people ready to lend them their ears. Let us, however, I beg you, not be convinced by them but block our ears against them; let us instead place our credence in sacred Scripture and heed what is told us there.

Genesis 2:15 — Unknown work

TODAY AGAIN, IF you don't mind, we will continue in the direction of yesterday's sermon, and apply ourselves to the task of drawing out from there the thread of spiritual teaching for your benefit. There is, you see, great force concealed in the words read just now; we need to go into them at great depth and study them all with precision so as to reap the benefit they offer. To make a comparison with people trying to discover gems in the sea: they submit to such toil and trouble and expose themselves to the buffeting of the waves in order to light upon the object of their search. Consequently, we should apply our minds much more diligently to the task of discovering what lies concealed below the surface of the words, and thus lay hold of these valuable gems. Don't be concerned, dearly beloved, to hear reference to depths. In this case, you see, there is no unruly surge of waves; instead, there is the grace of the Spirit shining upon our minds, making possible for us an effortless discovery of what we seek and rendering every difficulty light. So whereas, on the one hand, the discovery of those other gems brings to one who chances upon them a benefit that is not extraordinary, on the other hand, it often results in injury and proves to be the cause of countless shipwrecks: the searcher does not gain joy from the discovery to the same extent as he is afflicted by unpleasantness in his discovery on account of the glances he attracts to himself from envious onlookers, exciting the greedy to enmity against him. To this extent the discovery of that type of stone, far from simply bringing no advantage to one's life, also proves the occasion of numerous contests. It lays the groundwork for greed, you see, it stokes the furnace of cupidity and lays siege to the soul of those caught up in it. In the case of these spiritual stones of great value, on the contrary, no such problem is to be feared; instead, the wealth to be won from them is beyond telling, the pleasure from them is proof against defect and surpasses by a great margin all joy accruing to human beings from that other source. Listen to David's words on the subject: "Your sayings are more to be desired than gold and much precious metal." [ Ps 19:10 ] Do you see how he made open reference to those materials considered more valuable than others yet was not only dissatisfied with this comparison but added the word "much" and thence he clarified for us at that point the superiority involved: "More than gold," the text says, "and much precious metal." The reason that he made reference to these substances was not for the reason that the divine sayings are to be desired to that extent alone but because he recognized that only these substances enjoy the utmost preeminence in human estimation hence by referring to them he demonstrated the superiority intended and the ardor of the desire felt for the sayings of the Spirit. So that you may learn that it is the unfailing practice of Sacred Scripture to compare the benefit that comes from it with perceptible realities and thus demonstrate the superiority of the former, listen also to what follows. He went on, at any rate, to add: "And sweeter than honey and a honeycomb." In this case, too, the reference is not for the reason that they are sweeter only to that extent, or can provide only that kind of sweetness, but because he had nothing else among material things to compare to the sweetness of the divine sayings hence by referring to them he showed again their superiority and declared the sweetness of the spiritual teachings to be greater. You will find Christ, too, applying the same norm in the Gospels. When he was speaking to the disciples, remember, they were anxious to learn the meaning of the parable of the man sowing good seed in the field and his enemy throwing weeds in among the grain, so he explained to them the whole parable in detail, asking who was the man sowing the good seed, what was the field, what were the weeds and who sca…

Genesis 2:16 — Unknown work

So he conferred such favors on this creature, first bringing him from nonbeing to being, then deeming it proper to shape his body from dust, and after that as the supreme gesture bestowing on him his incorporeal soul through the action of breathing, then bidding the garden be created and directing him to spend his life there, later, like a loving father who prevents his young child from being unsettled by great relaxation and freedom from care by devising some slight responsibility appropriate to the situation, the Lord God in like manner ordered the task of tilling and guarding for Adam so that along with all those delights, relaxation and freedom from care he might have, by way of a stabilizing influence, those two tasks to prevent him from overstepping the limit. So these things had already happened to the newly created being, whereas what happened in addition makes clear to us again the great and unsurpassed love for him, as well as the considerateness he displays on account of his own goodness. What in fact does Scripture say? "The Lord God instructed Adam." [ Gen 2:16 ] In this case also notice him once more following the same habit so that we might receive a precise statement of the teaching through the repetition of the terms, and no longer tolerate those people presuming to make distinctions in as signing the names ascribing one to the Father and the other to the Son. In fact, since both have the one essence, logically Sacred Scripture can be found applying the same name interchangeably to the Father in one place and to the Son in another. The text says, "The Lord God instructed Adam in these words." At this we very properly are astonished at God's loving kindness beyond all telling, which he reveals to us through this brief sentence. "He instructed," it says. Notice from the outset how much esteem he evidences for the human being. I mean, it didn't say, He commanded, or He ordered, but "He instructed." Just as one friend is said to instruct another about some pressing needs, God, too, in like manner conducts his relationship with Adam, just as if he wants to win him over through this attitude of esteem to obedience to his instructions. "The Lord God instructed Adam in these words: 'From all the trees in the garden you are to eat your fill, but from the tree of the knowledge of good and evil do not eat. On the day that you eat from it you will truly die.'" [ Gen 2:16, Gen 2:17 ] No great difficulty in this instruction. Yet, dearly be loved, sloth is a terrible fault: just as it makes easy things seem hard to us, so enthusiasm and alertness render even hard things easy for us. I mean, what, I ask you, could be simpler than this instruction? What could be greater than the esteem shown here? Provision had been made for his spending life in the garden, for enjoying the beauty of visible things, for gladdening the eye from that experience, and gaining much pleasure from that enjoyment. Consider, after all, how great a thrill it was to see the trees groaning under the weight of their fruit, to see the variety of the flowers, the different kinds of plants, the leaves on the branches, and all the other things you would be likely to chance upon in a garden, especially a garden planted by God. On that account, you see, Sacred Scripture had said previously that "he produced from the earth every tree fair to behold and good to eat." [ Gen 2:9 ] So that we might know that, despite his enjoyment of such plenty, the human being trampled underfoot the instruction given him, out of his great intemperance and sloth. I mean, consider, I ask you, dearly beloved, the high degree of esteem he had lavished upon him, laying for him in the garden a table set apart for him to suit his tastes, in case you might think the same food was supplied for him as for the brute beasts: instead, passing his time in that garden like a king he could revel in its enjoyment, and like a master he had no occasion to mix with those ministering to him but had a l…

Genesis 2:18 — HOMILIES ON JOHN 25.2

Then, man was formed last, when the creation had been accomplished; now, on the contrary, the new man is formed before the new creation; he is born first, and then the world is fashioned a new. And as in the beginning He formed him entire, so He creates him entire now. Then He said, "Let us make for him a help," but here He said nothing of the kind. What other help shall he need, who has received the gift of the Spirit? What further need of assistance has he, who belongs to the Body of Christ? Then He made man in the image of God, now He hath united him with God Himself; then He bade him rule over the fishes and beasts, now He hath exalted our first-fruits above the heavens; then He gave him a garden for his abode, now He hath opened heaven to us; then man was formed on the sixth day, when the world was almost finished; but now on the first, at the very beginning, at the time when light was made before. From all which it is plain, that the things accomplished belonged to another and a better life, and to a condition having no end.

Genesis 2:18 — Unknown work

The moment has arrived at long last, however, it would seem, for us to proceed with the theme of the reading. "The Lord God said," the text goes on, "'It is not good for the human being to be alone.'" [ Gen 2:18 ] See how once again it said in the same way as previously, "The Lord God," so that we should rivet the words on our minds and not think the fruit of our human reasoning to be superior to Sacred Scripture. "The Lord God said," it says, "'It is not good for the human being to be alone.'" Notice how the good God does not stop short, but adds kindness to kindness, and, in an abundance of riches, wants to clothe this rational being in every degree of esteem, and along with this esteem to regale him with a life of ease. The text says, remember, "The Lord God said, 'It is not good for the human being to be alone. Let us make him a helpmate like himself.'" Notice here again the expression, "'Let us make.'" In other words, just as he said at the beginning in the case of the formation of the human being, "'Let us make a human being in our image and likeness,'" so now, too, on the point of forming woman he employs the same expression, saying, "'Let us make.'" To whom does he address it? Not to any created power, but to the one begotten of him, Wonderful Counsellor, Figure of Authority, Prince of Peace, his only begotten Son. [ Isa 9:6 ] So that Adam may learn that the being in process of being formed is meant to enjoy equality of esteem with him, accordingly just as he said in the man's case, "'Let us make,'" so he now says also, "'Let us make him a helpmate like himself.'" Both expressions, helpmate and like himself have much significance.

Genesis 2:19-20 — HOMILIES ON GENESIS 14:20

Those names that [Adam] imposed on them remain up to the present time. In this way God determined that we might retain a constant reminder of the esteem which the human being from the outset received from the Lord of all and might attribute responsibility for its removal to a person who by sin put an abrupt end to his authority.

Genesis 2:19 — Unknown work

I do not want him to be alone, Scripture is saying, but to have some support from company, and not this only but a helpmate suited to him should be produced, hinting at woman. Hence he said, "'Let us make him a helpmate,'" and added, "'like himself,'" so that when shortly you saw wild beasts produced and all the birds of heaven, you would not think reference was made to them. I mean, even if many of the brute beasts helped him in his labors, there was still nothing equivalent to a woman possessed as she was of reason. Hence he said, "'a helpmate like himself,'" and added, "Further, God formed from the earth all the wild beasts of the field and all the birds of heaven; he led them to Adam to see what he would call them, and each name Adam gave a living being, that was its name." [ Gen 2:19 ] It is not idly and to no (116c) purpose that this happens, but on account of what was due to take place shortly afterwards. In his foreknowledge of it, God shows us the great intelligence with which he endowed the being created by him, so that when the event occurs of the transgression of the instruction given by God, you won't think the human being sinned through ignorance but will be in a position to know that it was a sin of sloth. I mean, the fact of his being lavishly endowed with intelligence, learn from what happens now. The text says: "He led them to Adam to see what he would call them." He does this out of a desire to provide us with a demonstration of Adam's great intelligence. And further, "The name Adam gave," the text says, "was its name." This happens, not that we may merely learn of his intelligence but that a symbol of his dominion may be provided through the imposition of the names. You see, (116d) with human beings also this normally constitutes a symbol of dominion when they buy slaves, to change their names. Hence God provides that Adam, too, as their master should give names to the brute beasts. I mean, dearly beloved, don't pass the expression idly by; consider, instead, I ask you, the extent of his intelligence demonstrated by his giving names to such species of winged creatures, reptiles, wild beasts, beasts of burden and the other brute beasts, the tame and the wild, those that inhabit the deeps, those that spring from the earth to all these he gave names that indicated his dominion and that were appropriate to each species as the text says, "Each name Adam gave was its name." Do you see the unrivaled authority? Do you see his lordly dominance? Consider in addition to other factors this event, that lions, panthers, snakes, scorpions, serpents, and (117a) all the other animals fiercer than those, carne in complete subjection to him as to a master and accepted the names, while Adam had no fear of these wild beasts. So let no one call in question what is created by the Lord nor sharpen the tongue against the Creator, rather against his own head -- and say those stupid words, Why were the wild beasts produced? I mean, the imposition of names shows us precisely that all animals, tame included, acknowledged their servitude and the human dominion; after all, those names that he imposed on them remain up to the present time. In this way God determined that we might retain a constant reminder of the esteem which the human being from the outset received from the Lord of all and might at tribute responsibility for its removal to the person who (117b) by sin put an abrupt end to his authority. "Adam gave names to all the cattle," the text goes on, "all the birds of heaven, and all the beasts of the earth." [ Gen 2:20 ] Notice already in this case, I ask you, dearly beloved, his independence of decision and the eminence of his understanding, and don't say he didn't know right from wrong. I mean, the being that has the ability to put the right names on cattle, and birds, and beasts without getting the sequence mixed up, not giving to wild beasts the names suited to the tame ones nor allotting to the tame animals what belonged to…

Genesis 2:20 — Unknown work

I AM VERY GRATIFIED by you for the fact that yesterday you received with great enthusiasm the exhortation we gave and, far from being upset at the length of the discourse, you followed it to the very end in such a way that your desire for listening reached great heights and continued at that level. Hence the sound hopes communicated to us that you would translate our advice into practice. I mean, the person who listens with such relish would clearly be prepared for practice of good works; and in a particular way your attendance today would provide a proof of your health of soul. You see, just as hunger is a sign of bodily well-being, so love for divine sayings proves to be the surest sign of the soul's health. So, when the fruit of your zeal shows the outcome of your attention, well then, let us in turn pay to you, dear people, the reward we promised yesterday, I mean the reward of this spiritual teaching, which has the capacity both to increase my own resources while I am paying it and to render you its recipients wealthy. All spiritual goods are like this, after all something that can't be said for material things. In the latter case, in other words, the one who pays reduces his own substance and makes the recipient better off, whereas in the former case, on the contrary, things are different: the one who pays increases his own wealth by so doing and the resources of the recipients become greater. So, since we are well disposed for kindness and you are ready to receive this spiritual wealth, keep the recesses of your mind in a state of readiness. Come now, let us fulfill our promise; let us take up again the thread of the reading from blessed Moses, and discharge our debt to you at this point. We need, therefore, to give an open explanation of the words read yesterday with a view to exploring precisely the richness of thought concealed in the words and proposing it to you, my dear people. In other words, listen now to the words of Sacred Scripture: "For Adam, however, there proved to be no helpmate of his kind." What is the force of this brief phrase, "For Adam, however"? Why did he add the particle? I mean, would it not have been enough to say, For Adam? Let us not be heedless in our anxiety to explore these matters, acting out of great curiosity; instead, let us act so as to interpret everything precisely and instruct you not to pass by even a brief phrase or a single syllable contained in the Holy Scriptures. After all, they are not simply words, but words of the Holy Spirit, and hence the treasure to be found in even a single syllable is great. So attend carefully, I beseech you: let everyone give an alert attention, I ask you, no one sluggish, no one drowsy; let no one be distracted in thinking of out side concerns, or bring here the worries of daily life and stay wrapt in them. Instead, consider the dignity of this spiritual gathering and the fact that we are listening to God speaking to us through the tongue of the inspired authors. Give your attention in this way and keep your mind alert lest any of the seeds sown by us will fall on rock, or by the roadside, or among thistles; instead, let the whole batch of seeds be sown on good ground, I mean the field of your mind and thus be in a position to yield you a generous crop and multiply the amount sown by us. Let us see, now at long last, what is the conjunctive force of this particle. "For Adam, however," the text says, "there proved to be no helpmate of his kind." Notice, I remind you, the precision of Sacred Scripture. After saying, "For Adam, however, there proved to be no helpmate," it did not stop there but added, "of his kind," clarifying for us by the addition the reason why it formed the conjunction with the particle. I would think the sharper ones among you would probably by now be in a position to apply yourselves to predicting what is about to be said. Since, however, we must keep our instruction addressed to you all alike and make our words clear to everybo…

Genesis 2:21 — HOMILIES ON GENESIS 15.7

"God caused drowsiness to come upon Adam," the text says, "and he slept." It wasn't simply drowsiness that came upon him nor normal sleep; instead the wise and skillful creator of our nature was about to remove one of Adam's ribs. Lest the experience cause Adam afterward to be badly disposed toward the creature formed from his rib and through memory of the pain bear a grudge against this being at its formation, God induced in him this kind of sleep. God caused a drowsiness to come upon him and bid him be weighed down as though by some heavy weight.

Genesis 2:21 — Unknown work

So, now that all the animals were created and had received their names from the first man, the loving Lord made it his concern to create a helpmate for him of his kind; having arranged everything with this creature of his in mind and for his sake brought forth all this visible creation, after all the other beings he creates also woman. Notice how he teaches us precisely the process of her creation too. I mean, after teaching us that he wanted to produce for man a helpmate like him by saying previously, "Let us make him a helpmate like him self," and then adding, "There proved to be no help mate of his own kind," accordingly he set about the formation of this creature of similar properties to him, and the text says, "God caused drowsiness to come upon Adam, and he slept. God took one of Adam's ribs and closed up the flesh in its place. The Lord God fashioned the rib he had taken from Adam into a woman and brought her to Adam." [ Gen 2:21, Gen 2:22 ] There is great force in these words, surpassing all human reasoning. I mean, it is not possible to comprehend their grandeur in any other way than by viewing everything with the eyes of faith. "God caused drowsiness to come upon Adam," the text says, "and he slept." Notice the precision of the teaching. This blessed author has stipulated both things, or rather the Holy Spirit through his tongue, teaching us the sequence of what happened. "God caused drowsiness to come upon Adam," the text says, "and he slept." It wasn't simply drowsiness that came upon him nor normal sleep; instead, the wise and skillful creator of our nature was about to remove one of Adam's ribs. Lest the experience cause him pain and afterwards he be badly disposed towards the creature formed him from His rib, and through memory of the pain bear a grudge against this being at its formation, God induced in him this kind of sleep: He caused a drowsiness to come upon him and bid him be weighed down as though by some heavy weight. His purpose was that, far from allowing man to suffer any sense of what was happening, he should, like some excellent craftsman, do away with mere appearances, supply for any deficiencies and in his own loving kindness create what had thus been taken from man. The text says, remember, "God caused drowsiness to come upon Adam, and he slept. God took one of Adam's ribs and closed up the flesh in its place" so that after the release of sleep he could not feel the loss he was suffering. You see, even if he was unaware at the time of the removal, nevertheless afterwards he would be likely to realize what had happened. So lest he cause him pain in removing it, or the loss of it cause him any distress later, he thus provided for both eventualities by making the removal painless and supplying for the loss without letting him feel anything of what had happened. So, the text says, the lord God took the rib and fashioned it into a woman. A remarkable expression, defying our reasoning with its extraordinary boldness. After all, every thing done by the lord has this character: forming the human being from dust is no less remarkable than this. Notice the considerateness of Sacred Scripture in the words employed with out limitations in mind: "God took one of his ribs," the text says. Don't take the words in human fashion; rather, interpret the concreteness of the expressions from the viewpoint of human limitations. You see, if he had not used these words, how would we have been able to gain knowledge of these mysteries which defy description? Let us therefore not remain at the level of the words alone, but let us understand everything in a manner proper to God because applied to God. That phrase, "He took," after all, and other such are spoken with our limitations in mind. Now consider how here again he follows the same practice as in the case of Adam. I mean, just as in that case he said once, a second time and in fact frequently, "The Lord God took the human being that he had formed" and again, "The Lor…

Genesis 2:23 — Unknown work

"He led her to Adam," the text says, remember. "Now there is someone, bone of my bones, and flesh of my flesh." [ Gen 2:23 ] Notice here, I ask you, dearly beloved, how along with this ineffable intelligence bestowed on him by God, which he demonstrated to us by the imposition of names he gave to all those species of brute beasts, he was endowed also with the prophetic grace. I mean, the reason why this blessed author taught us in the preceding passages that Adam was overcome by drowsiness and sleep so as to have no sense at all of what happened was that when you come to know that on seeing the woman he describes her creation precisely, you may have no doubt that he is saying this under the influence of the prophetic grace and the inspiration of instruction by the Holy Spirit. You see, when God led her to him, he said, without knowledge of anything that had happened, "Now there is someone bone of my bones, and flesh of my flesh." Yet some other translator renders it "This once" instead of "Now", to indicate that this happened only on this occasion, and there will be no repetition of the formation of woman. Now, it is saying, woman has been made from man whereas later it will not be like this; instead, man will come from woman or rather, not from woman but from the cooperation of the two, as Paul also says, "Man is not from woman, but woman from man; and man was not created for woman, but woman for man." [ I Cor 11:8-9 ] True, he is saying, but these words indicate that woman was made from man. Still, wait a while and you will see his precise teaching in what follows. He goes on, in fact: "Yet man is not independent of woman nor woman of man," teaching us that in the course of things the human being's composition will derive from both man and woman through their intercourse. Hence Adam, too, said, "Now there is someone, bone of my bones, and flesh of my flesh." Then, in order that you may come to realize the precision of his prophecy, and how what he had said has been conspicuous for its brilliance up to the present time and to its fulfillment, listen also to what follows: "She shall be called woman," it says, "because she was taken from her husband. For this reason a man will leave his father and mother, and will cling to his wife and the two will come to be one flesh." [ Gen 2:23-24 ] Do you see how he opened everything up to us, clarifying each detail precisely for us through his own prophecy: "She shall be called woman," it says, "because she was taken from her husband." Again he hints to us of the removal of his rib; then, to indicate what was about to happen, the text says, "For this reason a man will leave his father and his mother, and will cling to his wife and the two will come to be one flesh." Where, tell me, did these things come from for him to utter? From what source did he gain knowledge of future events and the fact that the race of human beings should grow into a vast number? Whence, after all, did he come to know that there would be intercourse between man and woman? I mean, the consummation of that intercourse occurred after the Fall; up till that time they were living like angels in paradise and so they were not burning with desire, not assaulted by other passions, not subject to the needs of nature, but on the contrary were created incorruptible and immortal, and on that account at any rate they had no need to wear clothes.

Genesis 2:24 — HOMILIES ON GENESIS 15-16

Where, tell me, did these things come from for him to utter? From what source did he gain knowledge of future events and the fact that the race of human beings should grow into a vast number? Whence, after all, did he come to know that there would be intercourse between man and woman? I mean, the consummation of that intercourse occurred after the fall; up till that time they were living like angels in paradise and so were not burning with desire, not assaulted by other passions, not subject to the needs of nature; on the contrary, they were created incorruptible and immortal, and on that account at any rate they had no need to wear clothes.… So from what source, tell me, did these things come for him to utter? Surely it's obvious that before his disobedience he had a share in prophetic grace and saw everything through the eyes of the Spirit.

Genesis 2:25 — HOMILIES ON GENESIS 15.14

"They were both naked," the text says, remember, "and were not ashamed." You see, while sin and disobedience had not yet come on the scene, they were clad in that glory from above which caused them no shame. But after the breaking of the law, then entered the scene both shame and awareness of their nakedness.

Genesis 2:25 — BAPTISMAL INSTRUCTION 11.28

After stripping you of your robe, the priest himself leads you down into the flowing waters. But why naked? He reminds you of your former nakedness, when you were in paradise and you were not ashamed. For Holy Writ says, "Adam and Eve were naked and were not ashamed," until they took up the garment of sin, a garment heavy with abundant shame.

Genesis 2:25 — Unknown work

I WOULD LIKE TODAY, dearly Beloved, to open up for you spiritual treasure, which though distributed is never fully exhausted, which though bringing riches to everyone is in no way diminished but even increased. You see, just as in the case of material treasure people able to collect even a tiny nugget acquire for themselves great wealth, so too in the case of Sacred Scripture you can find in even a brief phrase great power of thought and wealth beyond telling. Such, after all, is the nature of this treasure: it enriches those receiving it without itself ever failing, rising as it does from the source which is the Holy Spirit. It remains for you, however, to keep careful guard on what is entrusted to you and preserve the memory of it untarnished so that you may with ease follow what is said, provided we make our contribution zealously. Grace, you see, is ready at hand and looks only for people welcoming it with generosity. Let us listen today also to what is read so that we may come to know of God's unspeakable love for humanity and the extent of the considerateness he employs with our salvation in mind. "They were both naked, Adam and his wife, without feeling shame." Consider, I ask you, the transcendence of their blessed condition, how they were superior to all bodily concerns, how they lived on earth as if they were in heaven, and though in fact possessing a body they did not feel the limitations of their bodies. After all, they had no need of shelter or habitation, clothing or anything of that kind. It was not idly or to no purpose that Sacred Scripture indicated this to us; it was that we might learn of this carefree condition of theirs their trouble free life and angelic condition, as you might say, and that we might attribute it completely to their indifference when later we see them bereft of all these advantages and, as it were, reduced to the utmost indigence after the great abundance of their wealth.

Genesis 3:1 — Unknown work

We must, however, listen to the words that have been read. Blessed Moses, remember, told us that they were naked without feeling shame (for they did not know, after all, that they were naked, clad as they were in ineffable glory, which adorned them better than any clothing), and added: "But the serpent was the wiliest of all the beasts upon the earth made by the Lord. The serpent said to the woman: 'Why is it that God said, Do not eat of any tree of the garden?'" [ Gen 3:1 ] See the evil spirit's envy and devious scheming. I mean, he saw that the human being, creature though he was, had the good fortune to enjoy the highest esteem and was scarcely inferior in any respect to the angels, as blessed David also says, "You have placed him on a level scarcely lower than the angels," [ Ps 8:5 ] and even this "scarcely lower" was the result of disobedience, the inspired author, after all, uttering this after the disobedience. The author of evil, accordingly, seeing an angel who happened to live on earth, was consumed by envy, since he himself had once enjoyed a place among the powers above but had been cast down from that pinnacle on account of his depravity of will and excess of wickedness. So he employed considerable skill so as to pluck the human being from God's favor, render him ungrateful and divest him of all those goods provided for him through God's loving kindness. What did he do? He discovered this wild animal, namely, the serpent, over coming the other animals by his cunning, as blessed Moses also testified in the words, "The serpent was the wiliest of all the beasts on the earth made by the Lord God." He made use of this creature like some instrument and through it inveigled that naive and weaker vessel, namely, woman, into his deception by means of conversation. "The serpent spoke to the woman," the text says. Consider from this, dearly beloved, how in the beginning none of the wild beasts then existing caused fear either to the man or to the woman; on the contrary, they recognized human direction and dominion, and as with tame animals these days, so then even the wild and savage ones proved to be subdued. But perhaps in this case some may raise a difficulty and seek to find out if the wild animals also shared the power of speech. Not so perish the thought; rather, people, following Scripture, need to consider the fact that the words came from the devil, who was spurred on to this deception by his own ill will, while this wild animal he employed like some convenient instrument so as to be able to set the bait for his own deception and thus upset the woman first of all, being ever more readily susceptible of deception, l and then, through her, man the firstformed. So he employs this irrational animal for laying his plan, and by means of it he speaks to the woman in these words: "'Why is it that God said, Do not eat of any tree of the garden?'" Notice in this case the extreme subtlety of his malice: in the unfolding of his planning and inquiry he introduces words not spoken by God and acts as though motivated by care for them. This, in fact, is what emerges from his words, "'Why is it that God said, Do not eat of any tree in the garden?'" As if the evil demon were saying, Why did he deprive you of such enjoyment? Why does he not allow you to share in the good things in the garden instead of granting you the pleasure of looking at them while not permitting you to possess them and thus gain the greater enjoyment? "'Why is it that God said?'" What, he is saying, is the reason for this? What is the advantage of life in the garden when you aren't free to enjoy the things in it, but are even worse off in incurring the more intense pain of having sight of things but missing out on the enjoyment that comes from possessing them? Do you see how he uses the words like a bait to inject his poison? The woman should have been able from his very approach to recognize the extremity of his frenzy and the fact that he deliberately said what…

Genesis 3:2 — Unknown work

Let us, however, listen to what she says to him in reply. That is, when he said, "'Why is it that God said, Do not eat of any tree of the garden?'" the woman replied to the serpent, "'We do eat of every tree of the garden; but of the fruit of the tree in the middle of the garden God said, Do not eat or even touch it in case you die.'" [ Gen 3:2, Gen 3:3 ] Do you see his malice? He said what was not the case so as to entice her into conversation with him and thus learn what was the case. The woman, you see, is evidently encouraged as though he were kindly disposed to her, and she reveals the whole of the instruction, tells him all in detail, and by her reply deprives herself of any excuse. I mean, what could you say in your defense, woman? "God said, Do not eat of any tree in the garden." You ought to have turned away from the speaker and said to him, Be off, you are a cheat, you do not know the force of the direction given us, nor the extent of the enjoyment we have, nor the abundance of good things given us. For your part you said God has told us to taste nothing of any tree, whereas out of his great goodness the Lord and Creator has permitted us enjoyment and control of them all, bidding us keep away only from one, and this likewise out of great care for us lest we taste it and die. You should, had you been in your right mind, have ad dressed these words to him, turned away from him utterly, and have had nothing to do with him nor listened to anything said by him

Genesis 3:4 — Unknown work

Instead, however, she revealed the secret of the instruction and told him what God had said to them, and thus received from him a different kind of advice, bringing ruin and death. That is to say, when the woman said, "We do eat of every tree of the garden; but of the fruit of the tree in the middle of the garden God said, Do not eat or even touch it," that evil creature, enemy of our (129a) salvation, in his turn offered advice at odds with that of the Lord. You see, whereas the loving God had forbidden their tasting that fruit on account of his great care for them lest they be subject to death for their disobedience, that evil creature said to the woman "'You will not truly die.'" [ Gen 3:4 ] What kind of excuse could anyone find appropriate to the woman for being prepared to give her complete attention to the creature that spoke with such temerity? I mean, after God said, "Do not touch it lest you die," he said, "You will not truly die." Then, not being satisfied with contradicting the words of God, he goes on to misrepresent the Creator as jealous so as to be in a position to introduce deceit by this means, get the better of the woman and carry out his own purpose. "You will not truly die," he said. "God, you see, knows that on the day that you eat of it, your eyes will be opened and you will be like gods, knowing good and evil." [ Gen 3:5 ] (129b) See all the bait he offered: he filled the cup with a harmful drug and gave it to the woman, who did not want to recognize its deadly character. She could have known this from the outset, had she wanted; instead, she listened to his word, that God forbade their tasting the fruit for that reason "He knows that your eyes will be opened and you will be like gods, knowing good from evil" puffed up as she was with the hope of being equal to God and evidently dreaming of greatness. Such, after all, are the stratagems of the enemy: when ever he lures someone to a great height through deceit, at that very point he casts them down into a deep abyss. The woman, you see, had dreams of equality with God and hastened to taste the fruit; she had evidently set her mind and her thinking on that goal, and she thought of nothing else than how to drink the cup prepared for her by the wicked demon. That is to say, listen to the account Scripture gives so as to learn that she was bent on this course after receiving that deadly poison through the serpent's advice.

Genesis 3:4-5 — HOMILIES ON GENESIS 16.11

Do you see how the devil led her captive, handicapped her reasoning and caused her to set her thoughts on goals beyond her real capabilities, in order that she might be puffed up with empty hopes and lose her hold on the advantages already accorded her?

Genesis 3:6 — Unknown work

True it is that "evil converse corrupts good behavior." [ I Cor 15:33 ] Why was it, after all, that before that wicked demon's advice she entertained no such idea, had no eyes for the tree, nor noticed its attractiveness? Because she feared God's direction and the punishment likely to follow from tasting the fruit; now, how ever, when she was deceived by this evil creature into thinking that not only would they not come to any harm from this but would even be equal to God, then evidently hope of gaining the promised reward drove her to taste it. Not content to remain within her own proper limits, but considering the enemy and foe of her salvation (129d) to be more trustworthy than God's words, she learned shortly afterwards through her own experience the lethal effect of such advice and the disaster brought on them from tasting the fruit. The text says, remember, "She saw the tree was good for eating, pleasing for the eyes to behold and attractive to contemplate," and she reasoned with herself, probably from the devil's deceit which he proposed to her through the serpent: If the tree is good for eating, can so delight the eyes and has some indefinable attractiveness about it, while tasting it provides us with the highest esteem, and we will have honor equal to the Creator, why should we not taste it? Do you see how the devil led her captive, handicapped her reasoning, and caused her to set her thoughts on goals beyond her real capabilities, in order that she might be puffed up with empty hopes (130a) and lose her hold on the advantages already accorded her? "She took some of its fruit," the text says, "and ate it; she gave it to her husband also, and they both ate it. Their eyes were opened, and they realized they were naked." [ Gen 3:6, Gen 3:7 ] O woman, what have you done? You have not only followed that deadly counsel literally and trampled on the law imposed on you by God, spurning his instruction and treating it with such displeasure as to be discontented with such great enjoyment, but you have also presumed to take fruit from the one tree which the Lord bade you not to lay hold of, you put faith in the words of the serpent, you regarded its advice worthy of greater heed than the instruction given you by the Creator, and have been ensnared in such awful deception as to be incapable of any claim to excuse. Surely you're not, after all, of the same nature as the one who offered you the advice? He happened in fact to be one of those under your control, (l30b) one of the servants placed by providence under your authority. Such being the case, why did you disgrace yourself, departing from the one for whom you were created, as whose helpmate you were made, in whose dignity you had equal share, one with him in being and one in language why then did you agree to enter into converse with the serpent, and by means of this creature accept the advice of the devil, which was plainly at variance with the Creator's injunction, without being turned aside from such evil intent, but rather presuming to taste the fruit through hope of what had been promised? Well and good, then: so you cast yourself into such an abyss and robbed yourself of your preeminent dignity. Why did you make your husband a partner in this grievous disaster, why prove to be the temptress of the person whose help mate you were intended to be, and why for a tiny morsel alienate him along with yourself from the favor of God? What excess of folly (130c) led you to such heights of presumption? Wasn't it sufficient for you to pass your life without care or concern, clad in a body yet free of any bodily needs? to enjoy everything in the garden except for one tree? to have all visible things under your own authority and to exercise control over them all? Did you instead, deceived as you were by vain hopes set your heart on reaching the very pinnacle of power? On that account you will discover through experience itself that not only will you fail to achieve that goal but you…

Genesis 3:7 — HOMILIES ON GENESIS 16.14

It wasn't the eating from the tree that opened their eyes: they could see even before eating. Instead the eating from this tree was the symptom of their disobedience and the breaking of the command given by God; and through their guilt they consequently divested themselves of the glory surrounding them, rendering themselves unworthy of such wonderful esteem. Hence Scripture takes up the point in its customary way with the words, "They both ate. Their eyes were opened, and they realized they were naked." Because of the fall they were stripped of grace from above, and they felt the sense of their obvious nakedness so that through the shame that overcame them they might know precisely what peril they had been led into by breaking the Lord's command.

Genesis 3:7 — SERMONS ON GENESIS 8

I know that some at this point might accuse the Lawgiver and assert that the law is the cause of the fall. We absolutely must oppose that argument. We must plainly argue and demonstrate that God gave the law not because he hated humanity or wanted to mark our nature with shame but because he loved us and cared for us. In order that you learn that the law was given as a means to help, listen to the words of Isaiah: "He gave the law in our support." One who pursues hatred does not give help. Again the prophet declares, "Your word is the lamp guiding my steps and the light for my paths." But one who pursues hatred does not dispel the darkness with his lamp, nor does he provide light to one who is wandering. Solomon says, "The command of the law is the lamp, the light, the life, the reproach and the rule." So the law is not only a help, not only a lamp but also light and life. Therefore these things are not for those who pursue hatred, not for those who will to be lost, but for those who hold out and lift up their hand.

Genesis 3:7 — Unknown work

Consider, I ask you dearly beloved, what height they had fallen from and how the devil's advice had cast them into a deep abyss. Whereas, you see, they had been clothed in such glory, now they stitch together fig leaves and make themselves skirts. This is the advantage to be gained from the devil's deceit, this is the scope of his advice not merely to fail to provide greater benefits but to render us naked and devoid of those we have. Since therefore such a pretext of eating led to disobedience, Scripture accordingly says, "They ate, and their eyes were opened," referring not to the eyes of the senses but to their mental awareness. You see once they disobeyed what had been commanded, they were now made to become aware of things that previously they had no awareness of on account of the benevolence of the Lord shown to them. So when you hear that "Their eyes were opened," understand it in the sense that he saw to it that they would now experience their nakedness and the loss of the glory they enjoyed before eating. To be sure that this is the way with Scripture, listen to what it says elsewhere as well: when Sarah's maid ran away from service and got lost, she flung her child down next to a log and from a distance she thought about his approaching demise in these words, "God opened the eyes" [ Gen 21:19 ] of Hagar, not because she could not see before then but because he awakened her mind. Do you see that the word "opened" refers not to our bodily eyes but to mental awareness? We would make the same point in regard to the other question that arises at this stage. That is, they ask, Why was it called the tree of the knowledge of good and evil? There are, you see, many people bent on controversy who endeavor to maintain that after eating from the tree Adam had knowledge to discriminate between good and evil an opinion of the utmost absurdity. I mean, in view of this and fore seeing it earlier, we dealt with many aspects of the intelligence granted the human being by God, demonstrating it from the imposition of names which he gave to all the animals, the birds and the brute beasts, and the fact that he was endowed with prophetic grace along with this ineffable intelligence lest anyone come up with such an opinion. This person, there fore, who both imposed names and gave vent to that so remarkable prophecy about the woman, as we have already mentioned how could he have been ignorant of what is good and what is evil? I mean, if we admitted that (God forbid), once again would blasphemous references be directed to the Creator. How, after all, could an ignorant per son be commanded that transgression is wrong? This, how ever, is not the case perish the thought; on the contrary, he knew quite well. It was, after all, on that account that God from the outset equipped this creature with independence: if this had not been the case, he ought not have been punished when he broke the command nor considered worthy of praise for keeping it. You see, the fact that he fell under death's sway on account of the fall is clear both from the command itself and from what happened later. Listen, in fact, to the woman in person speaking to the serpent: "From fruit of the tree in the middle of the garden." God said, "You are not to eat, lest you die." It follows that before eating they were in fact not subject to death; if this were not the case, he would not have imposed death on them by way of a penalty after the eating. Who therefore (l32d) could bear with those people who insist on saying that the human being had knowledge of good and evil after eating from the tree, that creature who before such eating was liberally endowed with intelligence, and along with intelligence had been granted also the prophetic gift? How do these two things make sense on the one hand, knowing goats and sheep and all the species of brute beasts, what vegetation was suitable for food and what was harmful, which types to keep away from sedulously and which ones to approach; a…

Genesis 3:8 — Unknown work

See the Lord's loving kindness and the surpassing degree of his longsuffering. I mean, though being in a position to begrudge such great sinners the right of reply and rather than to consign them at once to the punishment he had determined in anticipation of their transgression, he shows patience and withholds action. He asks a question, receives a reply and questions them further as if inviting them to excuse themselves so that he might seize the opportunity to display his characteristic love in regard to the sinners, even despite their fall.

Genesis 3:9 — Unknown work

From the very enquiry it behooves us to marvel at God's surpassing love, not so much that he called him, but that he personally called him something human beings would never stoop to in the case of their fellows who share the same nature with themselves. I mean, you know that when they take their seat on the lofty tribunal and do justice to those guilty of felonies, they don't consider the accused worthy of having a reply made in their own person; consequently, they let them see how much disrepute they have incurred through committing these crimes. While the judge makes his response somebody else stands up and relays the words of the judge to the accused, and in turn reports his words to the judge. Such you would see to be the practice of judges the world over. With God, however, this is not the case. Instead? He calls personally: "The Lord God called Adam," the text says, "and said to him, 'Adam, where are you?'" See how much force lies concealed in this brief expression. You see, the very act of calling is a mark of great love beyond all telling, as it is a mark of great goodness to give an opportunity of reply to the accused in his shame, who dares not open his mouth or loosen his tongue. Yet, along with this loving kindness, the question, "'Where are you?'" is also very telling. In other words, it is as if he hinted to him in these words, What has happened? I left you in one condition, whereas now I find you in another; I left you clad in glory, whereas now I find you in nakedness. "'Where are you?'" How did this happen to you? Who has brought you to this changed condition? What kind of robber and brigand has robbed you like this in an instant of all the substance of your wealth and cast you into such indigence? Whence has come the nakedness you are experiencing? Who is responsible for depriving you of that wonderful garment you had the good fortune to wear? What is this sudden transformation What tempest has all at once in this way sunk all your precious cargo? What has happened to make you try to hide yourself from the one who has been so kind to you and placed you in a position of such importance? Who is it you are now endeavoring to avoid through fear? Surely, after all, no one has cause to accuse you? Surely, after all, no witnesses are testifying against you? Whence comes the fear and dread that overwhelms you?

Genesis 3:10 — Unknown work

Whence comes the knowledge of your nakedness? Tell me: what is new and surprising? Who could ever have told you of this, unless you have become the guilty cause of your own shame, unless you have eaten from that one tree I told you not to eat from? See the Lord's loving kindness and the surpassing degree of his longsuffering. I mean, though being in a position to begrudge such a great sinner the right of reply and rather than to consign him at once to the punishment he had deter mined on in anticipation of his transgressing, he shows patience and withholds action: he asks a question, receives a reply, and questions him further as if inviting him to excuse himself so that he might seize the opportunity to display his characteristic love in regard to the sinner even despite his fall. He thus teaches us through this instance as well when we judge the guilty not to berate them harshly or display the savagery of wild beasts in their regard, but rather employ much longsuffering and mercy inasmuch as we are dispensing justice to our Own members, and out of a sense of kinship we should temper justice with love. After all, it is not with out purpose that Sacred Scripture employs such great considerateness; instead, through the concreteness of the expressions it both teaches us God's loving kindness and promotes our emotions so that we may imitate as far as human capacity allows the goodness of the Lord.

Genesis 3:11 — HOMILIES ON GENESIS 17.22

You see, since he was not unaware of the truth when he asked them but rather knew, and knew very well, he shows consideration for their limitations so as to demonstrate his own loving kindness, and he invites them to make admission of their faults.

Genesis 3:11 — Unknown work

Where could you have got the knowledge of this, he says, and be covered in such confusion, unless you have been so intemperate as to despise my command? Notice, dearly beloved, the excess of God's goodness, how, in this manner of one friend communing with another and remonstrating with him over transgression of his instructions, he enters into dialog with Adam. "'Who told you that you are naked unless you have eaten from that one tree I told you not to eat from?'" Even the phrase, "that one tree," bears a slight nuance: Surely I didn't inhibit your enjoyment? it is saying. Did I not relieve you of every need, give you authority over everything in the garden, and only instruct you to keep away from that one thing so that you might be in a position to know that you are subject to direction and required to show some obedience? So what kind of terrible in difference is this that, despite your having such great enjoyment, you could not bear to keep away from that one thing but rather hastened in that manner to violate the command given you by me and envelop yourself in so many excesses? What good was that to you? Hadn't I warned you of that in advance? Wasn't it my intention to check you be forehand with fear of punishment and so make you more cautious? Didn't I tell you what would be likely to happen? Didn't I for that reason forbid your eating that fruit so that you wouldn't fall victim to those faults? Who could consider you deserving of excuse now that you've proved to be so unresponsive despite so many directions? (138d) didn't I thus instruct you in every detail, like a father to his own dear son, and teach you to keep away from this tree while being free to taste all the others lest it wreak havoc with all your endowments? Perhaps, however, you have thought advice from an other quarter acceptable and to be preferred to my command, and followed it in the expectation of gaining greater advantages, and out of scorn for my command you were bold enough to eat from the tree. See what you suffered through that experiment: you discovered the disastrous effect of that advice. Do you see the loving kindness of the judge? Do you see his mildness and longsuffering? Do you see his considerateness stretching beyond all thought and imagination? Do you see how through his question and the words, "Who told you that you are naked unless you have eaten from that one tree I told you not to eat from?" he wanted to open to you the doors to excuse so that even in regard to such a sinful person he might show his characteristic love? So let us listen to the accused as well, and hear what he has to say in reply to this question. "Adam said," the text goes on, "The woman you gave me as my companion gave me fruit from the tree and I ate it." [ Gen 3:12 ] Pitiable words and full of much pity, and capable of moving the Lord to clemency, He who is so gentle, overcoming our sins by his goodness. For when he had shaken his disposition by a great display of tolerance and had shown him the magnitude of his sin, Adam all but preparing his own defense, said to Him, "the woman you gave me as my companion." In other words, how could I have ever expected that I would have been so covered in confusion through the one you created with the very purpose of bringing me consolation from her person? You gave her to me, you led her to meet me. She I know not under what impulse in her turn gave me fruit from the tree and I ate it. While this explanation seems to offer some excuse, it is in fact devoid of all defense. I mean, what defense can you lay claim to, he says, for forgetting my commands and judging the bauble given by your wife more important than words spoken by me? After all, even if your wife did give it to you, still my command and the fear of punishment were sufficient to dispose you to avoid tasting. I mean, surely you were not ignorant? Surely you weren't unaware? With this in mind, out of care for you, I spoke up with the aim of preventing your falling vict…

Genesis 3:13 — Unknown work

Accordingly, when he had addressed himself at sufficient length to Adam, and the latter made excuses for his sins by transferring, as he thought, the guilt to his wife, behold the good Lord, how much considerateness he employs again and deems her also worthy of a response from him: "God said to the woman." the text goes on "What is this you have done?" [ Gen 3:13 ] You heard your husband, he says, transferring the responsibility to you and putting all the blame on you, given to him though you were as his template and created for the purpose of providing him with comfort from your person inasmuch as you have the same being as he and share in the same nature. So why did you do this, O woman? For what reason did you become the cause of such dreadful shame to your self and your husband? What advantage did you gain from such intemperance? What benefit came to you from the deception which you willingly embraced and made your husband sharer in? So what did the woman reply? "the serpent deceived me, and I ate." See her overcome by great fear and making excuses for her sins: just as her husband seemed to transfer the blame to his wife in the words, "My wife brought it and gave it to me and I ate it," so she too, finding no way out admits what happened and says, "The serpent deceived me, and I ate." That evil creature, she says, brought that disaster upon us, his baleful advice led us to that shame, he deceived me and I ate. Don't pass these words by heedlessly, dearly beloved; instead, let us study them precisely and gain much benefit from them. I mean, a tribunal is a fearful thing, capable of arousing terror, and we must listen carefully to everything and lay up in our minds the great treasure to be gained from what is said. that is to say, notice the man also saying, "The woman you gave me as my companion gave it to me, and I ate it." No evidence of force, no evidence of pressure only choice and decision: simply "gave," not "forced" or "pressured." She in turn in making her excuse didn't say, The serpent forced me and I ate. Instead, what? "The serpent deceived me." She had the choice of being deceived or not being deceived. "The serpent deceived me," she said. In other words, the enemy of our salvation, working through that evil creature, brought forward his advice and deceived her not forcing or pressuring but through his deadly advice putting his deception into effect after finding the woman easily disposed to embrace the deception and thus deprived of any excuse.

Genesis 3:14 — Unknown work

Notice, moreover, the good Lord is satisfied with their words and doesn't oblige them to say any more. You see, since he was not unaware of the truth when he asked them, but rather knew, and knew very well, he shows considerateness for their limitations so as to demonstrate his own loving kindness, and he invites them to make admission of their faults. Hence he asks them nothing further. After all, of course, it was necessary to unmask the kind of deception; but to show us that his questioning did not arise from ignorance, he is satisfied with their words. The woman, remember, in saying, "The serpent deceived me and I ate," hinted at that deadly advice which she had accepted from the devil, namely, You will be like gods after eating it. Did you notice how precisely Adam was questioned? With how much longsuffering the woman also was brought before the tribunal? How each of them made their excuse? Now, then, consider in this passage the surpassing degree of the Judge's ineffable love: when the woman said, "The serpent deceived me and I ate," he doesn't then grant the serpent a reply, nor give it opportunity for excuse, nor question it as he did the man and woman; instead, he accepts the excuses from them and turns on that creature as the guilty party in all the evils. Since, from his being God, and therefore knowing secret things, he was aware that the serpent was the means of achieving the devil's advice and his envy shown in regard to human beings, his purpose was for you to discover his goodness in the way he addressed himself in their case (despite his knowledge of the facts), to Adam, on the one hand, in the words, "Where are you? Who told you you are naked?" and, on the other hand, to the woman in the words, "Why did you do it?" whereas in the case of this evil creature he did nothing of the sort. What did he say to him? "The Lord God said to the serpent, 'Because you have done this.'" Do you see the difference? While he said to the woman, "Why have you done it? ", to the serpent he said, "Because you have done it." Because you have perpetrated this wickedness, he says, because you have adduced this deadly advice, because you have ministered to such envy, because you have whetted your hatred for this creature of mine, "Accursed are you beyond all the beasts and all the wild animals of the earth. Upon your belly shall you grovel and slide, and eat dirt all the days of your life. I will put enmity between you and the woman, and between your seed and her seed. He shall watch for your head, and you shall watch for his heel." [ Gen 3:14, Gen 3:15 ] Notice in this passage, I ask you, the order and sequence illustrating God's loving kindness. I mean, he began directing his enquiries to the man, and then turned his attention to the woman. When she mentioned who was the cause of her fall, he turned to the serpent: not deeming him worth a reply, he sentenced him to his punishment and extended it for all time; in the person of the serpent a lasting instruction was provided for everyone in future never again to accept that deadly advice nor be deceived by stratagems devised by him through the serpent to deliver his advice, why was such punishment inflicted on that reptile? This happened as an ex ample of God's loving kindness beyond all telling: just as a loving father punishes the man who killed his own son, and destroys the sword and dagger by which he committed the murder, smashing them into many pieces, in just the same way the good God, too, sentenced this creature to an eternal punishment, when like some sword, he served the purpose of the devil's villainy so that we might reason from this evident and visible punishment to the depths of dishonor in which the devil also found himself. After all, if this creature who played the part of an instrument suffered such frustration, what kind of punishment is it likely that the devil received? To be more accurate, however, we have already been instructed in this by Christ when he spoke t…

Genesis 3:16 — Unknown work

Let us turn again, if you don't mind, to the woman. You see, since it was the serpent that was the cause of the deception, accordingly he was the first to incur punishment; and since he deceived her first, and she then dragged her husband down with her, she is punished first, receiving that punishment which carries with it lengthy admonition: "He said to the woman: 'I will greatly aggravate the pain of your labor, in pain you will bear children; your yearning will be for your husband, and he will be your master.'" [ Gen 3:16 ] See the Lord's goodness, how much mildness he employs despite such a terrible fall. "I will greatly aggravate the pain of your labor." My intention had been, he is saying, for you to have a life free of trouble and distress, rid of all pain and grief, filled with every pleasure and with no sense of bodily needs despite your bodily condition. But since you misused such indulgence, and the abundance of good things led you into such ingratitude, accordingly I impose this curb on you to prevent your further running riot, and I sentence you to painful labor. "I will greatly aggravate the pain of your labor, in pain you will bear children." I will ensure, he is saying, that the generation of children, a reason for great satisfaction, for you will begin with pain so that each time without fail you will personally have a reminder, through the distress and the pain of each birth, of the magnitude of this sin of disobedience, and may not in the course of time allow the event to slip into oblivion, but may be enabled to realize that the deception was the cause of these ills. Hence "I will greatly aggravate the pain of your labor, in pain you will bear children." In this passage he refers to the pangs of labor and in that great distress there is no avoiding carrying the child all those months like some load, feeling each twinge of pain that is caused by that, the twitching of its limbs, and the unbearable pangs known only to those who go through the experience. Nevertheless, however, the loving God offered comfort with the pain, so that the satisfaction of bearing the child equally matched those pangs that tortured the womb all those months. I mean, women who are subjected to such distress, are so tormented by the bouts of pain, and, so to say, even despair of life itself, enjoy after the birth satisfaction even in their distress: as though forgetting all that has happened, they give themselves again to the bearing of children, according to the loving God's providence for the maintenance of human beings' welfare. You see, the expectation of future benefits makes us always bear the distress of the present time with ease. You would see this trial affecting travellers as well, as they cross the mighty oceans and put up with shipwreck and pirates; despite those many dangers and the disappointment of their hopes they in no way give up, but rather press on to wards the same goal. The same thing can be said also of farmers: when they dig deep furrows, till the earth with great care and sow the seed liberally, there frequently occurs drought or flooding, or at the conclusion of the harvesting rust descends on the crop and they lose hope; yet they still don't give up at this point, but when better times come they resume their farming. And you would find this happening in the case of every occupation. Well, in just the same way, woman too, in her turn, despite all those months, despite the unspeakable pains, despite the sleepless nights, despite the twitching of limbs, or through some slight accident she gives birth prematurely to the child in an undeveloped state and unrecognizable, or if fully developed yet handicapped, or unhealthy, or even in many cases stillborn, scarcely escaping risk to her own life yet despite all this she puts up with the same trouble again, as though oblivious of all these pangs, and she undergoes the same process again. Why do I say the same process? Often it happens that the woman dies with the ch…

Genesis 3:16 — HOMILIES ON GENESIS 17.30-31, 36

See the Lord's goodness, how much mildness he employs despite such a terrible fall. "I will greatly aggravate the pain of your labor." My intention had been, he is saying, for you to have a life free of trouble and distress, rid of all pain and grief, filled with every pleasure and with no sense of bodily needs despite your bodily condition. But since you misused such indulgence, and the abundance of good things led you into such ingratitude, accordingly I impose this curb on you to prevent your further running riot, and I sentence you to painful labor. "I will greatly aggravate the pain of your labor; in pain you will bear children." I will ensure, he is saying, that the generation of children, a reason for great satisfaction, for you will begin with pain so that each time without fail you will personally have a reminder, through the distress and the pain of each birth, of the magnitude of this sin of disobedience.… In the beginning I created you equal in esteem to your husband, and my intention was that in everything you would share with him as an equal, and as I entrusted control of everything to your husband, so did I to you; but you abused your equality of status. Hence I subject you to your husband.

Genesis 3:17-18 — HOMILIES ON GENESIS 17.18

After all, you are head of your wife, and she has been created for your sake; but you have inverted the proper order: not only have you failed to keep her on the straight and narrow but you have been dragged down with her, and whereas the rest of the body should follow the head, the contrary has in fact occurred, the head following the rest of the body, turning things upside down.

Genesis 3:17-18 — BAPTISMAL INSTRUCTION 2.4-5

Since man had shown great disobedience, God cast him forth from his life in paradise. God curbed man's spirit for the future, so that he might not leap farther away. He condemned him to a life of toil and labor, speaking to him in some such fashion as this: "The ease and security that were yours in abundance led you to this great disobedience. They made you forget my commandments. You had nothing to do. That led you to think thoughts too haughty for your own nature.… Therefore, I condemn you to toil and labor, so that while tilling the earth, you may never forget your disobedience and the vileness of your nature."

Genesis 3:17-18 — HOMILIES ON GENESIS 17.40-41

Behold the reminders of the curse: thorns it will bring forth, he says, and thistles so as to give rise to great labor and discomfort, and I will ensure you pass the whole time with pain so that this experience may prove a brake on your getting ideas above your station, and you may instead have a thought to your own makeup and never again bear to be deceived in these matters."You are to eat of the grass of the field. In the sweat of your brow may you eat yourbread." See how after his disobedience everything is imposed on him in an opposite way to his former life style: My intention in bringing you into the world, he is saying, was that you should live your life without pain or toil, difficulty or sweat, and that you should be in a state of enjoyment and prosperity, and not be subject to the needs of the body but be free from all such and have the good fortune to experience complete freedom. Since, however, such indulgence was of no benefit to you, accordingly I curse the ground so that it will not in future yield its harvest as before without tilling and ploughing. Instead I invest you with great labor, toil and difficulty, and with unremitting pain and despair, and I am ensuring that everything you do is achieved only by sweat so that under pressure from these you may have continual guidance in keeping to limits and recognizing your own makeup.

Genesis 3:17 — Unknown work

l know that you are wearied by the excess of words, but stir yourselves a little, I beseech you, lest we leave the sentence incomplete and depart while the judge is still sitting. We are in fact close to the end now. So let us see what he says to the man after the woman, and what kind of punishment he inflicts on him. "Whereas to Adam he said: 'Because you listened to your wife's words and ate from this one tree I told you not to eat from, accursed shall be the soil as you till it. In pain may you eat from it all the days of your life. Thorns and thistles let it yield you, and you are to eat the grass of the field. In the sweat of your brow may you eat your bread until you return to the soil whence you were taken; for dust you are and to dust you are to return." [ Gen 3:17, Gen 3:18, Gen 3:19 ] Great is the Lord's care and beyond all telling displayed here for the human being but let us listen precisely to each word spoken. "Whereas to Adam he said: 'Because you listened to your wife's words and ate from this one tree I told you not to eat from." Since you listened to your wife, he is saying, and ate from the tree, and put the advice from her ahead of my command and weren't prepared to keep away from this one single tree which I told you not to eat from (surely, after all, I didn't bid you keep away from many? one only and yet you couldn't keep away from that, but forgot my commands and were overborne by your wife). Hence you are to learn through your very labors how much evil you have committed. Let men give good heed, let women give good heed the former, that they may have nothing to do with those people advising evil actions, and the latter, that they may ad vise nothing of the sort. I mean, if Adam shifted the blame on to his wife and was still considered incapable of any excuse, what kind of defense could anyone offer in the claim, "It was on account of my wife that I sinned in this way and that, and committed this sin and that "? After all, the reason that she came under your dominion and you were declared her master was that she should follow your lead, not for the head to follow the feet. Frequently, however, it is possible to see the opposite occurring, that the one who is supposed to be in the position of head doesn't even keep to the position of the feet, whereas she who is in the position of the feet is installed in the position of head. Hence also blessed Paul, the world's teacher, foresaw all this and cried out, "How, after all, can you be sure, wife, whether you will save your husband? And how can you be sure, husband, whether you will save your wife?" [ I Cor 7:16 ] Still, let a husband be very much on his guard so as to resist his wife's inducement to harmful behavior, and let a wife keep fresh in mind the punishment Eve received for plying her husband with harmful advice, and not presume to offer such advice nor imitate Eve, but rather bring him to his senses by her example and encourage him to that kind of behavior that will discharge herself and her husband of any punishment or penalty. But let us return to the text before us. "Whereas to Adam he said: 'Because you listened to your wife's words and ate from this one tree I told you not to eat from.'" Because, he is saying, you displayed such indifference about keeping the command given by me, and neither fear nor my intervening to decree the punishment liable to happen to you for eating the fruit was of any benefit, but in fact you ran headlong into such terrible wickedness that you were unable to keep away from that single tree despite such great enjoyment, accordingly "'accursed shall be the soil as you till it.'" See the Lord's loving kindness, how he punishes the serpent one way and this rational being a different way: to the former he says, "'Accursed are you beyond the earth,'" whereas in this case he doesn't speak in that way. What, then? "'Accursed shall be the soil as you till it.'" Appropriately, too. You see, since the soil had been produced for…

Genesis 3:20 — Unknown work

See the precision of Sacred Scripture, how it didn't pass over even this detail, but taught us that Adam named his wife as well. "He called his wife Eve, which means life," the text says, you see, "because she was the mother of all the living" that is to say, she is the source of all those who will come from her, the root and foundation of the future race. Then, after teaching us the naming of the woman, it further shows us God's goodness, how he does not overlook them in their depth of shame and nakedness after being created by him.

Genesis 3:21 — Unknown work

In other words, take the case of a kindly father with a son of his own who was brought up with every care, who enjoyed every indulgence, had the run of a fine house, was clad in a silken tunic, and had free access to his father's substance and wealth; later, when he saw him tumble headlong from this great indulgence into an abyss of wickedness, he stripped him of all those assets, subjected him to his own authority and, divesting him of his clothes, clad him in a lowly garment usually worn by slaves lest he be completely naked and indecent. Well, in just the same way the loving God, when they rendered themselves unworthy of that gleaming and resplendent vesture in which they were adorned and which ensured they were prepared against bodily needs, stripped them of all that glory and the enjoyment they were partakers of before suffering that terrible fall. He showed them great pity and had mercy on their fall: seeing them covered in confusion and ignorant of what to do to avoid being naked and feeling ashamed, he makes garments of skin for them and clothes them in them. What I mean is that the machinations of the devil are quite different: when he finds people ready to do his will, he proves their undoing through some slight enjoyment, then drags them down to the very depths of wickedness and covers them in utter shame and degradation, leaving them prostrate, a piteous spectacle for all to see whereas the Guardian of our souls, seeing them in utter helplessness, doesn't allow himself to ignore their condition but devises a covering for them, while indicating to them through the frugality of the garment the sort of garments they have caused themselves to deserve. "The Lord God made garments of skin for Adam and his wife, and clad them in them." See the extent of the considerateness of Sacred Scripture. Still, what I've often said I say again now: let us understand everything in a sense befitting God. Let us understand "made" in the sense of "gave directions for" : he ordered that they be clad in garments of skin as a constant reminder of their disobedience. Let the affluent pay heed, those who pamper themselves with cloth from the silkworm and are clad in silk, and let them learn how at the beginning from the outset the loving Lord instructed the human race: when the firstformed man became liable to the punishment of death through the Fall and the Lord had to clothe him in a garment to hide his shame, he made them garments of skin, to teach us to shun the soft and dissolute life, and not to pine for one that is lazy and characterized by inactivity, but rather strive for an austere life. Perhaps, however, the wealthy will react badly to our words and will say, What reason is there in that? do you bid us wear garments of skin? No, I'm not saying that; after all, not even Adam and Eve wore those garments all the time, the loving Lord always adding further kindnesses to his previous ones, you see. I mean, when he rendered them liable to bodily necessities for the future, stripping them of the angelic way of life and its freedom from suffering, he later arranged for clothes for human beings out of sheep's fleece for no other reason than that they should have covering and that this rational creature should not live his life in nakedness and ugliness just like brute beasts. Accordingly, let the wearing of clothes be a constant reminder to us of the loss of advantages and instruction about the punishment which the race of human beings received on account of disobedience. Accordingly, let those people who make use of such paraphernalia that they are no longer familiar with garments of sheep's wool, but are clad in silk and have been carried to such extremes that they even drape gold with covering, the female sex particularly demonstrating this kind of luxury let them, I say, tell us: Why do you dress up the body with these things and delight in clothing of that kind, not understanding that this covering was devised as severe punishment for…

Genesis 3:22 — Unknown work

See again God's considerateness. "the Lord God said," the text says, "'Lo, Adam has become like one of us in knowing good and ill." ' Do you see how remarkable is the ordinariness of the expression? Let us, however-, take it all in a sense befitting God. You see, the intention at this point is to remind us through these words of the deception practiced on them by the devil through the instrumentality of the serpent. I mean, that was when that creature said, "'If you eat, you will be like gods,'" and they presumed to taste it in the hope of achieving this equality. Hence also God wanted again to make them ashamed, to bring them to a sense of their- sins and to show them the gravity of their disobedience and the excess of the deception, said, "'Lo, Adam has become like one of us.'" Great is the reproach in this sentence, capable of touching the heart of the transgressor. Was this your reason, he is saying, for despising my commandment, that you had notions of equality? Lo, you have become what you expectedÐor rather, not what you expected but what you deserved to become."'Lo,'" he says, "'Adam has become like one of us in knowing good and evil.'" This, in fact, is what the guileful devil said to them through the serpent, that " 'your eyes will be opened, and you will be like gods, knowing good and evil.'" "'Now there is a risk that at some time he may put out his hand and pick fruit from the tree of life, eat it and live forever.'" See here, I ask you, the l.ord's loving kindness. I mean, we must study the saying precisely so that nothing concealed under the surface can escape us. When God gave Adam the command, he bade him abstain from nothing, with the single exception of that tree, and when he presumed to taste it he received the sentence of death; he made this clear to him in giving him the command in case he should break it, though he had given him no express instructions about the tree of life. I mean, since he created him immortal. as I see it and you can understand, it would have been possible for Adam, if he had wanted, to partake of that tree along with the others, a tree that was able to provide him with endless life hence he was given no instruction about it. If, however, someone of a meddling nature should enquire why it was called the tree of life, let him learn that it was not possible for human beings to discern all God's works precisely by following their own reasoning. The Lord, you see, decided that the human being created by him should have some practice in disobedience and obedience while living in the garden, and decided to provide examples there of these two trees, one of life, the other of death (so to say) in the sense that tasting it and breaking the command brought death on him. So when by partaking of this tree he became liable to death and subject in the future to the needs of the body, and the entry of sin had its beginnings as the result of which death also was fittingly provided for by the Lord, no longer did he allow Adam in the garden but bade him leave there, showing us that his sole motive in doing this was his love for him. To learn this precisely, we must read again the words of Sacred Scripture. "'Now there is a risk that at some time he may put out his hand and pick fruit from the tree, eat it and live forever.'" In other words, since he had given signs of considerable intemperance through the command already given him (he is saying) and had become subject to death, lest he presume further to lay hold of this tree which offers endless life and go on sinning forever, it would be better for him to be driven from here. And so the expulsion from the garden was a mark of care rather than necessity. Our Lord, you see, is like this: he reveals his care for us in punishing no less than in blessing, and even his punishment is inflicted for the sake of admonition. Because if in fact he knew that we would not get worse by sinning and escaping, he would not have punished us; but to check our decline i…

Genesis 3:22 — SERMONS ON GENESIS 7

It is now necessary to say why, even though man did not receive the knowledge from the tree, it is called "the tree that gives the knowledge of good and evil;" for it is not a trifle to learn why a tree has such a name. In fact the devil said, "On the day when you eat of the fruit of the tree, your eyes will be opened and you will be like gods, knowing good and evil." How can you maintain, you ask me, that it did not provide him with the knowledge of good and evil? Who said, in fact, that it provided him with this knowledge? The devil, you will answer. So do you put forward the testimony of the enemy and the conspirator? The devil said, "You will be gods." Did they really become gods? Therefore, since they did not become gods, they did not receive the knowledge of good and evil either. For the devil is a liar and never speaks the truth. In fact the Gospel says, "He never stays in the truth."

Genesis 3:24 — Unknown work

Then, so that we may learn how great was the distance he moved him from the garden, Sacred Scripture teaches us this further fact in the words, "The Lord God drove Adam out and situated him opposite the garden of delight." [ Gen 3:24 ] Notice how each of the events proved an occasion of loving kindness on the part of the common Lord of all, and each example of punishment abounds with goodness. I mean, the expulsion was not the sole mark of love and goodness: there was also his location opposite the garden so that he might have unending anguish in recollecting from what heights he had fallen and cast himself into such depths. Yet even if the sight of it was the cause of unbearable pain, it was nevertheless an occasion of no little benefit: the constant sight proved to be an encouragement for this grieving man to carefulness in the future lest he fall into the same sin again. Such, after all, is the habit of human nature by and large: since, while we are in a position to enjoy good things, we don't know how to use them as we ought, we come to our senses with the loss of these things by learning through experience and gaining a sense of our own indifference. In this way we are taught by the change of fortunes from what heights we have fallen and with what troubles we have tortured ourselves. And so the instruction that the one who had lost his place there should dwell nearby and opposite the garden was a sign of deep concern in order that he might have the constant reminder from the sight of it and feel a sense of loss from it and never presume to eat from the tree through lusting after life while finding himself outside. Thus, you see, Sacred Scripture describes everything to us in a manner that shows considerateness for our limitations. "He set the Cherubim and the flailing sword of fire to guard the approach to the tree of life." ' Their indifference which they had already demonstrated in regard to the command given them, proved the cause of the approach being barred against them with such precautions. Consider, I ask you, that the loving God was not content with their dwelling opposite the garden: he placed these powers, the Cherubim and the flailing sword of fire, to guard the way leading there. It was not without purpose that "flailing" was added: the reason was to teach us that every way was barred to him since that sword was turning around and blocking every way leading there, sufficient to provide him with a reminder and fill him with constant fear.

Genesis 4:1 — Unknown work

"Now, Adam had intercourse with his wife Eve." Consider when this happened. After their disobedience, after their loss of the garden, then it was that the practice of intercourse had its beginning. You see, before their disobedience they followed a life like that of the angels, and there was no mention of intercourse. How could there be, when they were not subject to the needs of the body? So, at the outset and from the beginning the practice of virginity was in force, but when through their indifference disobedience came on the scene and the ways of sin were opened, virginity took its leave for the reason that they had proved unworthy of such a degree of good things, and in its place the practice of intercourse took over for the future. Accordingly, consider, I ask you, dearly beloved, how great the esteem of virginity, how elevated and important a thing it is, surpassing human nature and requiring assistance from on high. I mean, for proof that those who practice virginity with enthusiasm demonstrate in the body the characteristics of incorporeal powers, listen to the words of Christ to the Sadducees: when they were discussing the question of resurrection and wanted to learn his view, they asked, "Master, there were seven brothers of our acquaintance. The eldest married and died without children, leaving his wife to his brother. The second died, and having no offspring left his wife to his brother; likewise with the third, fourth, fifth, sixth and seventh. So at the resurrection to which of the seven will the wife belong? After all, she belonged to them all." So what reply did Christ make to them? "You are mistaken, not understanding the Scriptures nor the power of God: at the resurrection, far from marrying or being given in marriage, they will be like angels." Do you see how those who have followed the vocation to virginity for the love of Christ imitate the life of angels through treading the earth and being clad in a body? I mean, the greater and more elevated the task, so much and even greater the laurels, the rewards and the good things promised to those who give evidence of the practice of good works along with this vocation. "Now, Adam had intercourse with his wife Eve," the text says, "and she conceived and gave birth to Cain." Since sin had come on the scene through the act of disobedience, and the sentence had the effect of making them liable to death, for the future God in his inventiveness arranged for the continuance of the human race according to his wisdom by allowing for the propagation of the race through intercourse. "She said, 'I have gained a human being, thanks to God.'" See how the imposition of the punishment brought the woman to her senses? She attributes the child she bore not to a natural process but to God, and displays her own gratitude. Do you see how the punishment proved an occasion of admonition to them? The text says, remember, "'I have gained a human being, thanks to God." ' It was not nature, she is saying, that presented me with the child; instead, grace from above has given him to me.

Genesis 4:1-2 — HOMILIES ON GENESIS 18.12

After his disobedience, after their loss of the garden, then it was that the practice of intercourse had its beginning. You see, before their disobedience they followed a life like that of angels, and there was not mention of intercourse.

Genesis 4:2 — Unknown work

"She proceeded to give birth to his brother Abel." Since she proved to be grateful for the birth of the first child and acknowledged the former kindness, she enjoyed the good fortune of the second. Our Lord is like this, you see: when we display gratitude for previous good deeds and acknowledge the benefactor, he lavishes his gifts upon us more generously. Accordingly, because she attributed the birth to God, for that reason she receives another child. You see, the generation of children was the greatest consolation from then on, once mortality had come on the scene. For this reason, of course, the loving God at once and from the beginning reduced the severity of their punishment and stripped away the fearsome visage of death by favoring them with the propagation of children, foreshadowing, as it were, in this event an image of resurrection and ensuring that others would rise up in place of the fallen. "Abel was a shepherd, whereas Cain was a tiller of the soil." Sacred Scripture taught us the occupations of each of the children and the fact that while one preferred tending flocks, the other tilled the soil.

Genesis 4:3 — Unknown work

Consider how the Lord of nature added knowledge to conscience. After all, who brought this to our understanding? It was none other than knowledge associated with conscience. The text says, "He brought an offering of the fruits of the earth to the Lord." He knew and understood that he should offer from his own possessions some produce to God as to his master. not because God needs them, but for the purpose of demonstrating his gratitude as being himself a beneficiary of such kindness. God, you see, is proof against need, and depends on nothing we have to offer; but in his ineffable love he shows considerateness for us, and for the sake of our salvation he allows these things to happen so that knowledge of the Lord may be for the human race a school of virtue.

Genesis 4:4 — Unknown work

It was not idly or in vain that in beginning this sermon we taught your good selves that our Lord does not recognize differences in appearance but takes account of intentions and rewards the will. Here, too, to be sure, notice this happening. Accordingly, let us attend with precision, dearly beloved, to the text and see what Scripture says about Cain on the one hand and Abel on the other, and let us not pass it by heedlessly. I mean, Sacred Scripture says nothing idly or by chance; instead, even if it happens to be a syllable or a single jot, it has some treasure concealed in it. Such, after all, is the nature of all things spiritual. So what does the text say? "In the course of time Cain brought an offering of the fruits of the earth to the Lord, and Abel also for his part brought an offering of the firstborn of his flock, and in fact the fattest of them." The meaning of the verse is clear even from the reading to those already capable of following more closely. But since we should exercise our concern in general for everyone (spiritual teaching, after all, recognizes no distinction), come now, let us expose the meaning of the words more clearly and rehearse these same words again. "Cain," the text says, "brought an offering of the fruits of the earth to the Lord"; then, wanting to teach us about Abel as well, Sacred Scripture says that he for his part also brought his offering [155] from his occupation and his shepherding. "He, for his part, also brought an offering," the text says, remember, "of the firstborn of his flock, and in fact the fattest of them." Notice how it hints to us of the piety of this man's attitude, and the fact that he did not casually offer any one of his sheep, but "one of the firstborn," that is, from the valuable and special ones. In Cain's case, on the contrary, nothing of the kind is suggested; rather, the fact that he brought "an offering of the fruits of the earth," as if to say, whatever came to hand, without any display of zeal or precise care. I repeat, and I shall not cease to make the point: God accepts our offerings not because he needs what we have to offer but because he wants our gratitude to be demonstrated through them as well. In other words, the person who makes an offering to God and offers him something of his own, and who calls to mind the difference in nature and the fact that a human being has been granted such a great honor, should give as good an account of himself as possible and offer the choicest gifts. But notice in this case, I ask you, dearly beloved: here you have the opportunity to contemplate what behooves you, namely, that the person who through indifference betrayed his own welfare duly pays the penalty. I mean, it wasn't a case of one man having a teacher and the other having a counsellor and adviser: each had instructions from his own conscience, and being moved by the intelligence supplied to the human race from above he proceeded to make his offering, such as it was; but the difference in attitude that emerged and the mediocrity of choice caused one man's offering to be acceptable and the other's to be spurned. "God took notice of Abel and his conscience. Aftthis case is fulfilled the saying in the gospel that the first will be last and the last first.'-~ I mean, see how the one who enjoyed priority belonging to the firstborn and consequently made his offering first was shown to be inferior to his brother since he made it unworthily: as both presented their offerings, Sacred Scripture says, "God took notice of Abel and his gifts." What does that mean, "He took notice"? He accepted, he approved of the attitude, he rewarded the choice, he was satisfied (so to say) with what was done. You see, we speak about God and presume to open our mouth about that pure nature, yet being human we would have no choice but to understand these things through language. Notice, however, this remarkable feature: "God took notice of Abel and his gifts," the text says; it calls the o…

Genesis 4:5 — Unknown work

Since Abel made his offering with a proper attitude and pure intention, "God took notice," the text saysÐthat is, he accepted, he was satisfied, he approved of them; but it called the offerings gifts, by this means dignifying the attitude of the offerer. "And whereas to Cain and his offerings he paid no heed." Notice the precision of Sacred Scripture: by the phrase "he paid no heed" it shows us the rejection of what was offered, and by calling what was offered from the soil offerings he teaches us something else again. I mean, see how he shows us through the very events and terms that the Lord wants all these things to be done by us so that the kind of intention we have should be made clear through the actions we take, and so that we may be in a position to know that we are subject to a Lord and Creator who brought us from nothing to being. In other words, in naming the sheep gifts and calling the things from the earth offerings, Sacred Scripture teaches us that neither the herding of sheep nor the collection of fruits of the earth is what is looked for by the Lord but simply the disposition of one's attitude. Hence in this case, too, one man proved acceptable with his gift on this score, whereas the other was rejected along with his gift on that account. The verse, "God took notice of Abel and his gifts, whereas to Cain and his offering he paid no heed," let us take in a sense befitting God. I mean, the intention in the words is that he communicated to them the awareness that while he was satisfied with one man's choice, he took umbrage at the other's attitude. Such, however, is the way God does things; let us now see what follows. "This annoyed Cain very much and his face fell." What is the meaning of the words, "This annoyed Cain very much"? There were two reasons for his annoyance, not just that he alone had been rejected, but also that his brother's gift had been accepted. "This annoyed Cain," the text says, "and his face fell." What was it that annoyed him? Both things annoyed him, the Lord's ignoring his offering and his brother's gift being welcomed. So it was necessary that he recognize his guilt and adjust the error of his ways. After all, our Lord is loving, and when we err he does not turn away from us because of our error as if we continued in the error on the contrary, he keeps no record of it. In order that you may learn this with precision and see the indescribable magnitude of the loving kindness, consider in these present events the exceeding degree of his goodness and the extent of his longsuffering. I mean, when he saw Cain annoyed unreasonably and, so to say, at the point of drowning in the waves of his annoyance, he did not ignore him; instead, that love which he had shown for his father in giving him the opportunity for excuse and opening the way to renewed confidence in the words, "Where are you?" despite that damaging fall the very same love he now demonstrates towards the man who had proved so ungrateful, and stretches out his hand to this person who was at the point of tumbling down the cliff, as you might say, desirous as he was of offering him the opportunity to adjust the error of his ways. So he says to him,

Genesis 4:6 — Unknown work

Consider, I ask you, dearly beloved, the ineffable considerateness in his care when he saw Cain under assault, so to speak, from the passion of envy, see how out of fidelity to his own goodness he applied various remedies to him so that he might be quickly plucked from the water and not be drowned. "'For what reason are you annoyed? For what reason has your face fallen?"' Why on earth, he is saying, are you overcome with such resentment as to show the extent of your displeasure on your face? "'For what reason has your face fallen?'" Why has this event so affected you? Why have you not considered what your obligation was? You weren't making your offering to a human being, capable of being deceived, were you. Did you not realize that I wasn't looking for some offering or other of yours, but for the pure intention of the offerer? "'For what reason are you annoyed? For what reason has your face fallen? Is it not true that, even if you make your offering correctly but fail to choose the offering correctly, you commit sin?" That is to say, while your having the idea of making an offering was commendable, still your not choosing the offering correctly led to the rejection of the offering. I he one who makes an offering to God, you know, must show great care in the choice, and the greater the difference between the recipient and the offerer, the greater the distinction you should lend to your choice. You, however, gave no thought to these matters but simply offered whatever came to hand; hence they in turn could not be judged acceptable. You see, just as your intention in making the offering did not make allowance for the difference in status, and so caused the offering presented by you to be rejected; in like manner, your brother's intention, which happened to be correct and revealed great care in the choice, caused his gifts to be acceptable. Still, I am not demanding a penalty for the error but merely highlighting the sin and offering you advice, provided you want to take it, mend your ways and not involve yourself in worse evils.

Genesis 4:6-7 — HOMILIES ON GENESIS 18.24

God wishes to defuse the wild frenzy and remove the anger by means of his words. You see, he observed the stages of Cain's thinking and realized the savagery of his deadly intention; so he intends at this early stage to sedate his thinking and bring repose to his mind by placing his brother subject to him and not undermining his authority. But even despite such great concern and such potent remedies, Cain gained nothing from the experience. Such was the degree of difference in their attitudes and the excess of evil intent.

Genesis 4:7 — Unknown work

So what is the upshot? You have sinned, and sinned grievously, but I am not imposing punishment for the sin; after all, I am loving, and "I do not want the death of the sinner, rather that he be converted and live." Since, then you have sinned, be at peace, lend calm to your thinking and rid yourself of the onset of the waves crashing around your mind, settle the storm lest you add to the previous sin another more grievous one and set your mind on something beyond repair. Don't give yourself into the clutches of the wicked demon. "'You have sinned, be at peace.'" He knew right from the outset that the future attack against his brother would take place, and by these words he checks it beforehand. You see, since he was God and knew the unspoken intentions of Cain's mind, he was aware of the movements of his heart; so with this earnest exhortation and the considerateness of his words he applies the appropriate remedy to him, doing everything in his power in case this man should reject the medication and fall headlong into the abyss of fratricide. "'You have sinned, be at peace." ' Don't think, he says, even if I have turned away from your offering owing to your incorrect attitude and have welcomed your brother's gift because of his sound choice, that I have stripped you of your pride of place and removed you from the distinction of firstborn. "'Be at peace," ' even if he has been deemed worthy of my regard and his gifts have proved acceptable, nevertheless "'his movement is towards you, and you will be superior to him.'" And so even after this sin I permit you to have the privilege of being firstborn, and I bid him be subject to your authority and your control. See the Lord's loving kindness, how he wishes to defuse the wild frenzy and remove the anger by means of his words. You see, he observed the stages of his thinking and realized the savagery of his deadly intention; so he intends at this early stage to sedate his thinking and bring repose to his mind by placing his brother subject to him and not undermining his authority. But even despite such great concern and such potent remedies, Cain gained nothing from the experience. Such was the degree of difference in their attitudes and the excess of evil intent. Lest, however, we prolong the sermon unduly and thus seem to tax the patience of your good selves, and lest our homily bore you to tears and be considered an ordeal to you, let us bring the talking to a halt at this stage. Let us commend this point to your warm attention, to avoid imitating conduct of that kind, bid good riddance to evil, and devote yourself to the Lord's command with great attention and with your whole heart, especially in the wake of such examples and others like them. I mean, in future none of us will be able to take refuge in ignorance. After all, if that manÐI mean CainÐwas not in a position to find anyone living before his time who did anything of that kind, and still was subjected to that severe and unbearable punishment, as you will later discover, what is it likely that we will sufferÐ we who have committed those sins and even worse ones despite such a generous measure of grace? Will it not assuredly be everlasting fire, the worm that does not die, gnashing of teeth, exterior darkness, a fiery hell and all those other ineluctable punishments awaiting us? I mean, there will be no grounds for excuse left for us, since we have been so much disposed to sloth and so remiss Surely, after all, we are all aware of what is to be done, and the sorts of things that should not be done? and that those who practice the former will enjoy the choicest of rewards, while those who fall victim to the latter will undergo condemnation to the most extreme of penalties? Hence I beseech, entreat and implore you not to let our assembling here prove to be of no avail; instead, let attention to our words be followed by deeds, so that having the certainty that comes from a good conscience and being buoyed up already in our p…

Genesis 4:11 — HOMILIES ON GENESIS 19.11

You see, since Cain perpetrated practically the same evil as the serpent, which like an instrument served the devil's purposes, and as the serpent introduced mortality by means of deceit, in like manner Cain deceived his brother, led him out into open country, raised his hand in armed assault against him and committed murder. Hence, as God said to the serpent, "Cursed are you beyond all the wild animals of the earth," so to Cain too when he committed the same evil as the serpent.

Genesis 4:12 — AGAINST JUDAIZING CHRISTIANS 8.2.10

The punishment of which God spoke seems to be excessively harsh, but rightly understood it gives us a glimpse of his great solicitude. God wanted men of later times to exercise self-control. Therefore, he designed the kind of punishment that was capable of setting Cain free from his sin. If God had immediately destroyed him, Cain would have disappeared, his sin would have stayed concealed, and he would have remained unknown to men of later times. But as it is, God let him live a long time with that bodily tremor of his. The sight of Cain's palsied limbs was a lesson for all he met. It served to teach all men and exhort them never to dare do what he had done, so that they might not suffer the same punishment. And Cain himself became a better man again. His trembling, his fear, the mental torment that never left him, his physical paralysis kept him, as it were, shackled. They kept him from leaping again to any other like deed of bold folly. They constantly reminded him of his former crime. Through them he achieved greater self-control in his soul.

Genesis 4:13 — HOMILIES ON GENESIS 19.3

Someone may say, "Behold he has confessed, and confessed with great precision"—but all to no avail, dearly beloved: the confession comes too late. You see, he should have done this at the right time when he was in a position to find mercy from the judge.

Genesis 4:23-24 — HOMILIES ON GENESIS 20.6-7

"Lamech said," the text in fact goes on, "to his wives Ada and Sella, Listen to my voice, wives of Lamech, hearken to my words: I killed a man for wounding me, and a young man for striking me. On Cain fell sevenfold vengeance, but on Lamech seventy times sevenfold." Apply your attention to the utmost. I beseech you, put aside all worldly thoughts and let us study these words with precision so that nothing may escape us, but rather we should proceed to their deepest meaning and be able to light upon the treasure concealed in these brief phrases. "Lamech said to his wives Ada and Sella," the text says, "Listen to my voice, wives of Lamech, hearken to my words." Consider at once, I ask you, from the outset how much benefit this man gained from the punishment inflicted on Cain. Not only does he not await accusation from someone else to the effect that he has been guilty of this sin or some worse one, but without anyone's accusing him or censuring him he confesses his own guilt, admits his crimes and outlines to his wives the magnitude of his sin, as to fulfill the proverb of the inspired writer, "He who accuses himself at the beginning of the speech is in the right." You see, confession is of the greatest efficacy for correction of faults. Thus the denial of guilt after the committing of sin proves worse than the sins themselves. This was the condition of that man who killed his brother and who when questioned by the loving God did not merely decline to confess his crime but even dared to lie to God and thus caused his life to be lengthened. Accordingly Lamech, when he fell into the same sins, arrived at the conclusion that denial would only lead to his receiving a severer punishment, and so he summoned his wives, without anyone's accusing or charging him, and made a personal confession of his sins to them in his own words. By comparing what he had done to the crimes committed by Cain, he limited the punishment coming to him.

Genesis 5:24 — HOMILIES ON JOHN 75.5

Then say not thou either, "I am clothed with flesh, I cannot get the mastery, nor undertake the toils which are for the sake of virtue." Do not accuse the Creator. For if the wearing the flesh make virtue impossible, then the fault is not ours. But that it does not make it impossible, the band of saints has shown. A nature of flesh did not prevent Paul from becoming what he was, nor Peter from receiving the keys of heaven; and Enoch also, having worn flesh, was translated, and not found. So also Elias was caught up with the flesh.

Genesis 6:2 — Homily 22 on Genesis

"Now, when the sons of God saw that the daughters of men were beautiful, they took wives for themselves from them all just as they were inclined." Let us study each expression of this statement closely so that nothing of what is hidden below the surface may pass us by. You see, there is need to make a careful study of this passage and confute the fanciful interpretations of those people whose every remark is made rashly - firstly, to repeat what they presume to say, and by demonstrating the absurdity of what is said by them to teach your good selves the true sense of Scripture so that you will not lend your ears idly to people uttering those blasphemies and presuming to speak in a way that brings their own persons into jeopardy. I mean, they claim that this remark is made not about human being but about angels; these (they say) he called sons of God. Let them demonstrate firstly where angels are called sons of God; they would not, however, be able to show this anywhere. While human beings are called sons of God, angels are nowhere so called. On the contrary, it speaks about angels in these terms: "He makes the winds his angels, fire and flame his ministers," whereas about human beings, "I said, You are gods," and again, "Sons have I begotten and raised," and again, "Israel my firstborn son" - but an angel is nowhere called son, or son of God. What in fact do they claim? To be sure, they really were angels, but because they fell into this lawless way, they lost their status... Is it not a particular hallmark of folly to claim that angels descended to have intercourse with women, and that incorporeal nature of theirs was reduced to association with corporeal creatures? Or do you not hear the words of Christ about the being of angels, "At the resurrection they neither marry nor are given in marriage, but are like angels of God"? After all, it is not for that kind of incorporeal creature to ever feel the onset of desire. In response to these people we have to reach the same conclusion, that to admit this notion into one's mind is the height of absurdity. We made the point before in teaching you that it is customary with Scripture to call human beings sons of God. So since these people took their origin from Seth and from his son named Enosh (the text, remember, saying, "He it was who hoped to invoke the name of the Lord God"), those descended from him in the future were called sons of God by Sacred Scripture for the reason of their imitation of the virtue of their ancestors up to his time. On the other hand, he gave the name sons of men to those born after Seth, the descendants of Cain and those taking their descent from him.

Genesis 6:8-9 — HOMILIES ON GENESIS 23.4

The Scriptures have shown us the gravity of human wickedness and the severity of the punishment that had to be inflicted on it. They then point out to us the one who amid such a multitude had been able to keep a sincere virtue. Virtue in fact is admirable even for itself. If someone cultivates virtue among those who refuse it, he makes it much more worthy of admiration. Therefore the Scriptures, as though in admiration of this just man, point out the contrast: that only one man who was living among those who soon would experience the wrath of God, this Noah, "found favor in the eyes of the Lord God." He "found favor," but "in the eyes of God"; not simply "he found favor" but "in the eyes of the Lord God." This is said in order to show us that he had a single purpose, that is, to be praised by that eye that never sleeps or rests. He had no care for human glory or scorn or irreverence.

Genesis 6:8-9 — HOMILIES ON JOHN 71

For the more ancient the instances that can be pointed out, the more are we surpassed. "Why so?" Because virtue was then more difficult. Those men had no written precepts, no patterns of living, but their nature fought, unarmed, by itself, and was forced to float in all directions unballasted. Wherefore also when praising Noah, God called him not simply perfect, but added, "in his generation"; signifying, "at that time," when there were many hindrances, since many others shone after him, yet will he have nothing less than they; for in his own time he was perfect.

Genesis 6:8-9 — HOMILIES ON GENESIS 22.5

Do you see how the Lord created our nature to enjoy free will? I mean, how did it happen, tell me, that while those people showed enthusiasm for wickedness and rendered themselves liable to punishment, this man opted for virtue, shunned association with them and thus felt no effect of punishment? Is it not crystal clear that each person chose wickedness or virtue of his own volition? You see, if that were not the case and freedom did not have its roots in our nature, those people would not have been punished, nor would others receive reward for their virtue. Since, however, everything has been allowed to remain with our choice owing to grace from on high, punishment duly awaits the sinners, and reward and recompense those who practice virtue.

Genesis 7:12 — HOMILIES ON GENESIS 25.11

The fact, too, that he brought on the deluge for forty days and nights is a further wonderful sign of his loving kindness. His purpose in his great goodness was that at least some of them might come to their senses and escape that utter ruin, having before their eyes the annihilation of their peers and the destruction about to overwhelm them. I mean, the likelihood is that on the first day some proportion were drowned, an additional number on the second day, and likewise on the third day and so on. His reason for extending it for forty days was that he might remove from them any grounds for excuse. You see, had it been his wish and command, he could have submerged everything in one downpour. Instead, out of fidelity to his characteristic love he arranged for a stay of so many days.

Genesis 7:16 — HOMILIES ON GENESIS 25.12

The text goes on, "The Lord God shut the ark from the outside." Notice in this place too the considerateness in the expression "God shut the ark from the outside," to teach us that he had ensured the good man's complete safety. The reason for adding "from the outside" to "he shut" was that the good man might not be in the position of seeing the disaster occur and suffering even greater distress. I mean, if he brooded over that terrible flood and set indelibly in his mind the destruction of the human race, the complete annihilation of all brute beasts and the disappearance, as it were, of people, animals and the earth itself, he would have been disturbed and anguished.

Genesis 7:20 — HOMILIES ON GENESIS 25.20

It is not without purpose that Scripture describes all this to us. Instead, its purpose is for us to learn that not only people, cattle, four-footed beasts and reptiles were drowned but also the birds of heaven and whatever inhabited the mountains, namely, animals and other wild creatures. Hence the text says, "The flood rose fifteen cubits above the mountains," for you to learn that the execution of the Lord's sentence had been effected. He said, remember, "After seven more days I will bring a deluge upon the earth and I will wipe off the face of the earth all the life I have made, from human beings to cattle, and from reptiles to birds of heaven." So Scripture narrates this not simply to teach us the flood level but that we may be able to understand along with this that there was absolutely nothing left standing—no wild beasts, no animals, no cattle—rather, everything was annihilated along with the human race. Since it was for their sake that all these creatures had been created, with the imminent destruction of the human beings it was fitting that these creatures too should meet their end. Then, after teaching us the great height reached by the flood waters and the fact that they rose a further fifteen cubits above the mountain peaks, it further adds out of fidelity to its characteristic precision, "There perished all flesh that moved on the earth—birds, animals, every reptile that moved on the earth, every human being—everything that had breath of life, everything on dry land: all perished." That was not an idle reference in the words "everything on dry land"; instead, its purpose was to teach us that while others perished, the just man with everyone in the ark alone was saved.

Genesis 8:1-2 — HOMILIES ON GENESIS 26.10

See how God did everything out of his esteem for the human being. As in the case of the destruction of human beings in the flood he destroyed also along with them the whole range of brute beasts, so in this case too, when he intends to show his characteristic love for the good man out of his regard for him, he extends his goodness to the animal kingdom as well, the wild beasts, the birds and the reptiles. "God was mindful of Noah," the text says, "and of all the wild beasts, all the cattle and all the reptiles that were with him in the ark. God sent a wind upon the earth, and the water subsided." Being mindful of Noah, the text says, and of those with him in the ark, he directed the flood of water to halt so that little by little he might show his characteristic love and now give the good man a breath of fresh air, free him from the turmoil of his thoughts and restore him to a state of tranquility by granting him the enjoyment of daylight and a breath of fresh air. "God sent a wind upon the earth, and the water subsided. The torrents of the depths and the sluice gates of heaven were shut off."

Genesis 8:6-7 — HOMILIES ON GENESIS 26.12

But for the present we need to explain the reason why the bird [the raven] did not come back. Perhaps, with the waters subsiding, the bird, being unclean, happened upon corpses of men and beasts and, finding nourishment to its liking, stayed there! This would have been something that proved to be no little sign of hope and encouragement for the just man [if the raven had returned].

Genesis 8:15-17 — HOMILIES ON GENESIS 26.16

Then all creation was cleansed as if of some blemish, removing all defilement caused in it by human wickedness. Its countenance was made resplendent; God then finally commanded the just man to disembark from the ark, freeing him from that awful prison with these words, "Then the Lord God said to Noah, 'Disembark, you and your sons, your wife and your sons' wives with you, as well as all flesh, from birds to cattle; take off with you every reptile that crawls upon the earth, and increase and multiply on the earth.' " Notice God's goodness, how in everything he encourages the good man. After ordering him to disembark from the ark along with his sons, his wife, his sons' wives and all the wild animals, then lest great discouragement should gradually overtake him by this further development and he become anxious at the thought that he would be on his own, dwelling alone in such a vast expanse of earth, with no one else existing, God first said, "Disembark from the ark, and take off everything with you," and then added, "Increase and multiply, and gain dominion over the earth." See how once again this good man receives that former blessing that Adam had received before the fall. The same words were as man heard when he was created: God blessed them in the words "increase and multiply, and gain dominion over the earth." So too this man now hears the words "increase and multiply on the earth." In other words, just as the former man became the beginning and root of all creatures before the deluge, so too this just man becomes a kind of leaven, beginning and root of everything after the deluge. From this point on, what is comprised in the makeup of human beings takes its beginning, and the whole of creation recovers its proper order, both the soil reawakening to productivity as well as everything else that had been created for the service of human beings.

Genesis 8:21 — AGAINST JUDAIZING CHRISTIANS 1.7.3

The Scripture says, "And the Lord smelled a sweet odor," that is, he accepted the offerings. But do not imagine that God has nostrils, since God is invisible spirit. Yet what is carried up from the altar is the odor and smoke from burning bodies, and nothing is more malodorous than such a savor. But that you may learn that God attends to the intention of the one offering the sacrifice and then accepts or rejects it, Scripture calls the odor and smoke a sweet savor.

Genesis 9:4 — HOMILIES ON GENESIS 27.13

From this the eating of meat takes its beginning, not for the purpose of prompting them to gluttony. But since some of the people were about to offer sacrifices and make thanksgiving to the Lord, he grants them authority over food and obviates any anxiety about foods lest they seem to be abstaining from foods because they were not properly consecrated. "I have given you them all," he says, "as I did the green grass." Then, as in the case of Adam when he instructed him to abstain from the one tree while enjoying the others, so in this case too. After permitting the consumption of all foods without hesitation, he says, "except you are not to eat flesh with its lifeblood in it." So what does this statement mean? It means "strangled," for an animal's blood is its soul. So since they were about to offer sacrifices in the form of animals, he is teaching them in these words that as long as the blood has been set aside for me, the flesh is for you. In doing so, however, he is intent upon resisting in advance any impulse toward homicide.

Genesis 9:5-6 — HOMILIES ON GENESIS 27.15

"Whoever sheds someone's blood, his own will be shed in payment for that person's blood, because I have made the human person in God's image." Consider, I ask you, how much fear he struck in them with that remark. He is saying even if you are not restrained from murderous hands by kinship or by a sense of fellowship of nature, and even if you thrust aside all brotherly feeling and become completely committed to a bloody murder, you must think twice. Consider the fact that the person has been created in God's image. Mark the degree of honor accorded him by God! Think on the fact that he has received authority over all creation. Then you will give up your murderous intent. So what does he mean? If someone has committed countless murders and shed so much blood, how can he give adequate satisfaction simply by the shedding of his own blood? Do not have these thoughts, human being that you are. Instead you do well to consider in advance that you will receive an immortal body that will have the capacity to undergo constant and everlasting punishment.

Genesis 9:9-11 — HOMILIES ON GENESIS 28.4

God's purpose, therefore, was to eliminate all apprehension from Noah's thinking and for him to be quite assured that this would not happen again. He said, remember, "Just as I brought on the deluge out of love, so as to put a stop to their wickedness and prevent their going to further extremes, so in this case too it is out of my love that I promise never to do it again, so that you may live free of all dread and in this way see your present life to its close." Hence he said, "Behold, I make my covenant," that is, I form an agreement. Just as in human affairs when someone makes a promise he forms an agreement and gives a firm guarantee, so too the good Lord said, "Behold, I make my covenant." God did not say that this massive disaster might come again to those who sin. Rather he said, "Behold, I make my covenant with you and your offspring after you." See the Lord's loving kindness: not only with your generation, he says, do I form my agreement, but also in regard to all those coming after you I give this firm guarantee.

Genesis 9:20-21 — HOMILIES ON GENESIS 29.10

Perhaps, on the other hand, someone might say, "Why was vine dressing, source of such terrible wickedness, introduced into life?" Do not idly blurt out what comes into your head, O man: vine dressing is not wicked nor is wine evil—rather, it is use of them in excess. You see, dreadful sins arise not from wine as such but from intemperate attitudes of human depravity that undermine the benefit that should naturally come from it. The reason that now after the deluge he shows you the use of wine is that you may learn that before using wine the human race had to come to grief from it. Before wine had even appeared, human history gave evidence of the extremity of sinfulness and unbridled licentiousness. This was intended to teach you that when you see the way wine is used, you will not attribute it all to wine as such but to depraved human intention bent on evil. Consider especially where wine has proved useful, and tremble, O man. For wine is used in good things by which our salvation is made real. Those who have an insight into spiritual realities understand this saying.

Genesis 9:25 — HOMILIES ON GENESIS 29.21

To be sure, some will say, this shows that the reason he did not curse Ham was that he had enjoyed blessing from God. Nevertheless, why is it that though Ham was the sinner, Canaan had to pay the penalty? This does not happen idly either. Ham did not endure less punishment than his son. He too felt its effects. You know well, of course, how in many cases fathers have begged to endure punishment in place of their children. Seeing their children bearing punishment proves a more grievous form of chastisement for the fathers than being subject to it themselves. Accordingly, this incident occurred so that Ham should endure greater anguish on account of his natural affection, so that God's blessing should continue without impairment and so that his son in being the object of the curse should atone for his own sins. You see, even if in the present instance he bears the curse on account of his father's sin, nevertheless it was likely that he was atoning for his own failings. In other words, it was not only for his father's sin that he bore the curse but perhaps also for the purpose of his suffering a heavier penalty on his own account. After all, for proof that parents are not punished for their children, nor children for their parents, each being liable for the sins he has committed, you can find frequent statements among the inspired authors—as, for instance, when they say, "The teeth of the one eating sour grapes shall be set on edge," "The soul that shall die is the soul that sins," and again, "Parents shall not die for their children, nor children for their parents."

Genesis 10:8-9 — HOMILIES ON GENESIS 29.29

Then sacred Scripture goes on from this point to tell of the children born to the sons in these words: "Now, Ham became the father of Cush"; and further, "Now, Cush became the father of Nebrod (Nimrod), who began to be a giant on earth. He was a giant hunter before the Lord." While some people say the phrase "before the Lord" means being in opposition to God, I on the contrary do not think sacred Scripture is implying this. Rather, it implies that [Nimrod] was strong and brave. But the phrase "before the Lord" means created by him, receiving from him God's blessing. Or it may mean that God was on the point of arousing our wonder through him by creating such a remarkable creature and displaying him before us on the earth.

Genesis 10:10 — HOMILIES ON GENESIS 29.29

Nimrod too, however, in his turn in imitation of his forebear did not take due advantage of his natural preeminence but hit upon another form of servitude in endeavoring to become ruler and king. You see, there would not ever be a king unless there were people being ruled. But in that case freedom is seen for what it really is, whereas slavery is the most galling obstacle to conditions of freedom, when all the more power is exercised over free people. See what ambition is guilty of. Observe bodily strength not keeping to its limits but constantly lusting after more and clutching for glory. You see, the orders [Nimrod] gave were not those of a leader. Rather, he even builds cities with a view to ruling over the enemy.

Genesis 11:2 — HOMILIES ON GENESIS 30.5

"When they traveled from the east, they found open country in the land of Sennar [Shinar] and settled there." Notice how the human race, instead of managing to keep to its own boundaries, always longs for more and reaches out for greater things. This is what the human race has lost in particular, not being prepared to recognize the limitations of its own condition but always lusting after more, entertaining ambitions beyond its capacity. In this regard, too, when people who chase after the things of the world acquire for themselves much wealth and status, they lose sight of their own nature, as it were, and aspire to such heights that they topple into the very depths. You could see this happening every day without others being any the wiser from the sight of it. Instead, they pause for a while but immediately lose all recollection of it and take the same road as the others and fall over the same precipice. This is exactly what you can see happening to these people in the present instance: "When they traveled from the east, they found open country in the land of Sennar [Shinar] and settled there." See how in gradual stages it teaches us the instability of their attitude. When they saw the open country (the text says), they packed up and left their previous dwelling and settled down there.

Genesis 11:7 — HOMILIES ON GENESIS 30.13

This in fact is the way the Lord is accustomed to behave. This is what he did in the beginning in the case of the [first] woman as well. She had abused the status conferred on her, and for that reason he subjected her to her husband. Again, too, in the case of Adam, since he drew no advantage from the great ease he enjoyed and from life in the garden but rather rendered himself liable to punishment through the fall, God drove him out of the garden and inflicted on him everlasting punishment in the words "thorns and thistles let the earth yield." So when the people in the present case, who had been dignified with similarity of language, used the privilege given them for evil purposes, he put a stop to the impulse of their wickedness through creating differences in language. "Let us confuse their speech," he says, "so that they will be unable to understand one another's language." His purpose was that, just as similarity of language achieved their living together, so difference in language might cause dispersal among them.

Genesis 11:9 — HOMILIES ON GENESIS 30.7

There are many people even today who in imitation of them want to be remembered for such achievements, by building splendid homes, baths, porches and avenues. I mean, if you were to ask each of them why they toil and labor and lay out such great expense to no good purpose, you would hear nothing but these very words. They would be seeking to ensure that their memory survives in perpetuity and to have it said that "this is the house belonging to so-and-so," "this is the property of so-and-so." This, on the contrary, is worthy not of commemoration but of condemnation. For hard upon those words come other remarks equivalent to countless accusations—"belonging to so-and-so the grasping miser, despoiler of widows and orphans." So such behavior is calculated not to earn remembrance but to encounter unremitting accusations, achieve notoriety after death and incite the tongues of onlookers to calumny and condemnation of the person who acquired these goods. But if you are anxious for undying reputation, I will show you the way to succeed in being remembered for every achievement and also, along with an excellent name, to provide yourself with great confidence in the age to come. How then will you manage both to be remembered day after day and also become the recipient of tributes even after passing from one life to the next? If you give away these goods of yours into the hands of the poor, letting go of precious stones, magnificent homes, properties and baths.

Genesis 11:31 — HOMILIES ON GENESIS 31.7

Since, however, I have made mention of the patriarch, let us put before your good selves today's reading, if you do not mind, so as to explain it and thus see the extraordinary degree of the good man's virtue. "Thara [Thera]," the text says, "took his sons Abraham and Nachor, his son's son Lot, and his daughter-in-law Sarah, his son Abram's wife, and led them from the land of Chaldea to journey into the land of the Canaanites. He went as far as Charran [Haran] and settled there. Thara lived two hundred and five years in Charran, and died in Charran." Let us attend precisely to the reading, I beseech you, so as to manage to grasp the plain sense of the writings. Note, in fact, right in the beginning there seems to be a question in the words used. This blessed author—Moses, I mean—says, "Thara took Abraham and Nachor and led them from the land of Chaldea to journey into the land of the Canaanites. He went as far as Charran and settled there." The blessed Stephen would later use the following words in praising the Jews: "The God of glory appeared to our father Abraham when he was in Mesopotamia before he settled in Charran … and after his father died he led him there to settle." So what does that mean? Is sacred Scripture inconsistent with itself? Not at all; rather, you need to understand from this that since the son was God-fearing, God appeared to him and called upon him to move there. His father Thara, though he happened to be a heathen, nevertheless for the affection he had for his son agreed to accompany him in his migration. He went to Charran, settled there and thus ended his life. Then it was that the patriarch moved to Canaan at God's bidding. Of course, God did not transfer him from there until Thara passed on.

Genesis 12:2 — HOMILIES ON GENESIS 31.13

The scope of the promise is extraordinary: "I will make you a great nation; I will bless you and magnify your name." Not only will I place you at the head of a great nation and cause your name to be great, but as well, "I will bless you, and you will be blessed." I will favor you with so much blessing, he says, that it will last for all time. "You will be blessed" to such an extent that everyone will be anxious to thrust themselves into your company in preference to the highest honor. See how God right from the beginning foretold to him the honor he would later confer upon him. "I will make you a great nation," he said; "I will magnify your name; I will bless you, and you will be blessed." Hence the Jews too found in the patriarch grounds for self-importance and endeavored to establish their kinship with him in the words "We are the children of Abraham." For you to learn, however, that on the basis of their evil ways they are in fact unworthy of such kinship, Christ says to them, "If you were children of Abraham, you would do the works of Abraham." John too, the son of Zechariah, when those anxious to be baptized flocked to the Jordan, said to them, "Brood of vipers, who warned you to flee from the wrath to come? Bear fruit that benefits repentance, and don't presume to say, 'We have Abraham for our father.' I tell you, after all, that God can raise up children to Abraham even from these stones." Do you see how great his name was in everyone's estimation? For the time being, however, before the sequel the just man's God-fearing qualities are demonstrated in the way he believed the words coming from God and accepted without demur everything, difficult though it seemed.

Genesis 12:18 — HOMILIES ON GENESIS 32.21

Note that the severity of the punishment depressed his thinking, to the extent of leading him to offer an excuse to the just man and show signs of every care for him. And yet had God's grace not been active in appeasing his mind and instilling fear into him, the consequence would have been that he would have flown into an even worse temper to the extent of attempting to even the score with his deceiver, the just man, wreaking his vengeance on him and bringing him to the ultimate peril. He did none of this, however. Fear quenched the fire of his anger. His one concern was to show signs of care for the just man. He now knew, you see, that it was impossible that this could be an unimportant man if he enjoyed such marvelous favor from on high.

Genesis 12:19 — HOMILIES ON GENESIS 32.22

What imagination could adequately conceive amazement at these events? What tongue could manage to express this amazement? A woman dazzling in her beauty is closeted with an Egyptian partner, who is king and tyrant, of such frenzy and incontinent disposition, and yet she leaves his presence untouched, with her peerless chastity intact. Such, you see, God's providence always is, marvelous and surprising. Whenever things are given up as hopeless by human beings, then he personally gives evidence of his invincible power in every circumstance.

Genesis 12:20 — HOMILIES ON GENESIS 32.24-25

You would be right in applying to this just man those words that blessed David used of those who returned from the captivity in Babylon: "Though they sow in tears, they will reap in joy. They went their way and wept as they cast their seed, but in returning they will come in joy, carrying their sheaves aloft." Did you see his downward journey to be beset with worry and fear, with the fear of death heavy upon him? Now see his return marked by great prosperity and distinction! The just man now, you see, was an object of respect to everyone in Egypt and in Palestine. After all, who would have failed to show respect for the one who so enjoyed God's protection and was accorded such wonderful care? Quite likely what befell the king and his household escaped no one's attention. His purpose, you see, in permitting everything and in allowing the just man's trials to reach such a point was that his endurance might appear more conspicuous, his achievement might win the attention of the whole world, and no one would be unaware of the good man's virtue.Do you see, dearly beloved, the magnitude of the benefit coming from his trials? Do you see the greatness of the reward for his endurance? Do you see man and wife, advanced in age though they were, giving evidence of so much good sense, so much courage, so much affection for one another, such a bond of love? Let us all imitate this and never become dispirited or consider the onset of tribulations to be a mark of abandonment on God's part or an index of scorn. Rather, let us treat it as the clearest demonstration of God's providential care for us.

Genesis 13:2 — HOMILIES ON GENESIS 33.4-5

Let us not rush idly by this reading but rather recognize clearly the precision of sacred Scripture in recounting nothing to us as of no importance. "Now Abram was very rich," the text says. Consider first of all this very fact that its habit had been to convey nothing idly or to no purpose. In this case is it not without reason that [the text] calls him rich. Nowhere else had it made mention of his being rich—this was the first time. Why, and to what purpose? For you to learn the inventiveness of God's wisdom and providence displayed in favor of the great man, as well as his boundless and extraordinary power. The man who had gone into exile in Egypt under the pressure of famine, unable to sustain the privations of Canaan, suddenly became rich—and not just rich but very rich, not only in cattle but also in silver and gold. Do you not see the extent of God's providence? Abraham left to find relief from famine and came back not simply enjoying relief from famine but invested with great wealth and untold reputation, his identity well known to everyone. Now the inhabitants of Canaan gained a more precise idea of the good man's virtue by seeing this sudden transformation that had taken place—the stranger who had gone down into Egypt as a refugee and vagabond now flush with so much wealth.

Genesis 13:3 — HOMILIES ON GENESIS 33.5

Consider, I ask you, how he was a lover of peace and quiet and was constantly attentive to divine worship. The text says, remember, that he went down to that place where he had previously built the altar. By calling on the name of God he right from the very beginning fulfilled in anticipation that saying of David, "I would rather be of no account in the house of my God than take up residence in sinners' dwellings." In other words, solitude turned out to be preferred by him for invoking the name of God, instead of the cities. After all, he well knew that cities' greatness is not constituted by multitude of inhabitants but by the virtue of its residents. Hence too the desert proved to be more desirable than the cities, adorned as it was by the just man's virtue and thus a more resplendent vision than the whole world.

Genesis 13:7 — HOMILIES ON GENESIS 33.6

Notice how the abundance of their possessions proved to be a major cause for their separation, creating a division, sundering their harmony and undoing the bond of kinship. "Trouble developed between Abram's herdsmen and Lot's herdsmen. Now the Canaanites and the Pherezites inhabited the land at that time." Notice how the relatives are responsible for the first signs of separation. Invariably this is the source from which springs all sorts of problems—discord among the brethren. The text says, remember, "Trouble developed between the herdsmen." They are the ones who provide the occasion for separation, who sunder the harmony, who give evidence of bad feeling.

Genesis 13:8 — HOMILIES ON GENESIS 33.8

Notice how he addresses Lot on terms of equality—and yet I have the impression that the outbreak of trouble had no other origin than in the refusal of the patriarch's herdsmen to allow Lot to enjoy the same privileges as they. The just man, however, handles everything with restraint, demonstrating the remarkable degree of his own good sense and teaching not only those present at the time but also every one in the future never to settle their differences with our relatives by feuding. Their squabbling brings great disgrace on us, and instead of trouble being attributed to them, the blame reverts to us. So what fittingness could there be for brothers, sharing in fact the same nature, the same links of kinship and due at that point to dwell near to each other, to engage in hostilities when it was expected of them to play the role of teaching all these people restraint, gentleness and complete good sense? Let people who believe they are above such reproach give heed to this example when on the grounds of relationship they connive at their relatives' larceny, rapacity, scheming beyond measure, in the city and in the country, confiscation of one person's farm and another's home, and on that basis they show such scoundrels even greater favor.

Genesis 13:8 — HOMILIES ON Genesis 33.7

See the extraordinary degree of his humility; see the height of his wisdom. The elder, the senior, addresses his junior and calls his nephew "brother," admits him to the same rank as himself and retains no special distinction for himself. Instead, he says, "Let there be no trouble between you and me, nor between my herdsmen and yours." Nor would it be proper, after all, for this to happen, he says, since we are brothers. Do you see him fulfilling the apostolic law, which says, "Already, then, the verdict has completely gone against you for having lawsuits with one another. Why not rather suffer wrong? Why not rather be defrauded? Instead, you do wrong and defraud, and this to your own brothers." All these admonitions the patriarch observes in fact by saying, "Let there be no trouble between my herdsmen and your herdsmen, because we are brothers." What could be more peace-loving than such a spirit as this? It wasn't idly, of course, or to no purpose that I mentioned at the outset that his reason for preferring solitude to the whole civilized world was a love for peace and quiet. See him in this case too, when he noticed the herdsmen completely at odds, how right from the beginning he tried to quench the fire that threatened to break out and put a stop to the rivalry. You see, it was important for him in his role of teacher of wisdom sent to the inhabitants of Palestine, far from providing any bad example or offering any encouragement, rather to give them all the clearer instruction through the clarion call of his restraint in manners and to convert them into imitators of his own virtue.

Genesis 13:13 — HOMILIES ON GENESIS 33.15

Do you observe Lot having regard only for the nature of the land and not considering the wickedness of the inhabitants? What good, after all, is fertility of land and abundance of produce when the inhabitants are evil in their ways? By contrast, what harm could come from solitude and a simple lifestyle when the inhabitants are more restrained? The summit of blessings, you see, is the uprightness of those who dwell in a place. Lot, however, had eyes for one thing only, the richness of the countryside. Hence Scripture desires to indicate to us the wickedness of those who dwelt there in the words "Now the people of Sodom were very wicked sinners in God's sight." They were not merely "wicked" but also "sinners," and not simply "sinners" but also "in God's sight." That is, the extent of their sins was extreme, and their wickedness superabounded—hence it added as well, "very wicked in God's sight." Do you see the extremity of the evil? Do you see how great an evil it is to usurp pride of place and not to consider what is for the common good? Do you see what a great thing is deference, ceding pride of place, taking second place? Take note, in fact: As the instruction develops we shall see that the one who took the pick of the best places gained no advantage from it, whereas he who chose the lesser became more resplendent day by day, and, with his wealth increasing, he became the attraction of all eyes.

Genesis 13:14 — HOMILIES ON GENESIS 34.5

See the promptness of God's providential recompense demonstrated in favor of the good man. Sacred Scripture wants to teach us the extent of the reimbursement the patriarch was accorded for such humility from the loving God. And so after saying that Lot took his leave and went off to the land he had selected on the score of its beauty, [Scripture] immediately added, "The Lord God said to Abram." Then, for our precise realization that he said this by way of rewarding him for what had been done for Lot, it added, "God said to Abram after Lot's parting with him," as if to say the following words to him without demur: You ceded the beautiful region to your nephew on account of your great restraint and thus gave evidence of your eminent humility and showed such concern for peace as to put up with anything for the sake of preventing any rivalry coming between you—accept from me a generous reward.

Genesis 13:16 — HOMILIES ON GENESIS 34.10

Then, in case Abraham should have regard only to his own condition, his advanced years and Sarah's sterility, and thus lose confidence in the promise instead of trusting in the power of the One making the promise, he said, "I will make your descendants as numerous as all the grains of sand in the world. If anyone can number the grains of sand in the world, your descendants too will be numbered." No doubt the promise went beyond human nature. Not only did he promise to make him a father despite so many impediments but also to extend the gift to such a multitude as to be compared with all the grains of sand in the world, and the multitude to be beyond number, wishing as he did to demonstrate the extent of the remarkable increase by the comparison.

Genesis 13:18 — HOMILIES ON GENESIS 34.12

Wonderful the extent of the promise; remarkable the depth of generosity of the Lord of us all; extraordinary the degree of the reward conferred by him in his mercy and love on this blessed man and on the descendants destined to be born to him! Hearing this, and amazed at God's unspeakable goodness, the patriarch "struck camp and moved on until settling at the oak of Mamre, which is at Hebron." After accepting the promise … and following Lot's parting, he changed his campsite to the vicinity of the oak of Mamre. Notice his sensible attitude, his high sense of responsibility in effecting the transfer with ease and making no difficulty of changing from place to place. You will not find him shackled and hidebound by any custom, something that frequently affects a great number of people, even those considered wise and those generally free of concerns. If the occasion should require them to change and move in a different direction, even in many cases for a spiritual matter, you would find many of them troubled, beside themselves, regretting the change on account of their being prisoners of habit. The just man, on the other hand, wasn't like that. He showed good sense from the very outset. Like a stranger or a pilgrim he moved from here to there and from there to the next place. And in all cases his concern was to give evidence of his God-fearing attitude in his actions.

Genesis 14:8 — HOMILIES ON GENESIS 35.9

Let us not idly pass these words by, dearly beloved, or consider the account to be of no value. It was of set purpose that sacred Scripture recounted everything to us with precision so that we should learn the might of these barbarians and the degree of valor they displayed and with how much ferocity they involved themselves in war so as to clash even with the giants—that is, men powerful in bodily stature—and put to flight all the peoples dwelling there. You see, just as a swollen torrent sweeps away everything in its path and destroys it, in the same way the barbarians fell on these peoples and destroyed them completely with the result that they put to flight the rulers of the Amalekites and all the others. But perhaps someone may say, "What good is it for me to know about the might of the barbarians?" It was not idly or to no purpose that Scripture mixed these matters in with its account. Nor is it without point that we are now bringing it to your attention and directing you in turn to recall their valor. Rather, our purpose is that from the ensuing instruction you may learn the extraordinary degree of God's power and also the patriarch's virtue.

Genesis 14:12 — HOMILIES ON GENESIS 35.11

Notice that what I said yesterday has come to be true, that Lot, far from being better off for his choice of the better parts, rather had learned from experience not to set his heart on the better parts. You see, not only did no benefit come to him from it, but indeed he was even led away into captivity. He learned the lesson through experience that it was much better for him to enjoy the just man's company than to be parted from him and undergo these great trials even if living independently. I mean, he parted from the patriarch and thought he enjoyed greater independence, had the good fortune to enjoy the better parts and experience great prosperity—and all of a sudden he becomes a captive, dispossessed, without hearth or home. The purpose was for you to learn what a great evil division is and what a great good harmony is, and that we ought not hanker after pride of place but love to take second place instead. "Now, they seized Lot and his accoutrements," the text says, remember. How much better was it to be in the company of the patriarch and accept everything for the sake of not sundering the mutual harmony than be separated and while choosing the better parts be immediately beset with such awful perils and fall into the clutches of barbarians?

Genesis 14:13 — HOMILIES ON GENESIS 35.12

How was it that the patriarch had no knowledge that such forces of war were on the rampage? Perhaps he chanced to be at a great distance from the conflict and for that reason knew nothing of it. "Now, someone came and told Abraham the traveler," the text says, to remind us that he got the news on his return from Chaldea. You see, because he had his camp across the Euphrates, consequently he was described also as traveler. Right from the outset his parents gave him this name, suggesting to him ahead of time his movement from there. In other words, he was also called Abram because he would one day cross the Euphrates and enter Palestine. Notice how his parents, all unaware, and unbelievers to boot, gave the child the name under the influence of God's inventive wisdom, as was also the case when Lamech gave Noah his name. This, after all, is a characteristic of God's loving kindness, oftentimes to foretell—even through unbelievers—of events due to happen a long time later. So, the text says, someone came and told the traveler what had happened, the capture of his nephew, the great power of those kings, the sack of Sodom and the shameful flight. "Now, he was camped near the oak of Mamre the Amorite, brother of Eschol and Aunan, who were confederates of Abram." Perhaps at this point, however, someone might wonder, why was it that the just man Lot, alone of the fugitives from Sodom, was taken into captivity? Far from occurring idly or to no purpose, this was for Lot to learn through the events themselves the patriarch's virtue, and that others might also be saved, and that he might learn not to hanker after pride of place but yield to his elders.

Genesis 14:14 — HOMILIES ON GENESIS 35.1

Consider in this case, I ask you, dearly beloved, the greatness of heart exemplified in the just man's virtue. Trusting in the power of God, he was not cowed by the force of the enemy when he learned of the rout they had caused, first by falling upon all the tribes and prevailing against the Amalekites and all the others, and then by engaging the Sodomites, putting them to flight and seizing all their property. The reason, you see, why sacred Scripture described all this to us ahead of time, as well as all they achieved through their bravery, was that you might learn that the patriarch prevailed against them not by physical strength but through faith in God. [He] achieved all this under the protection of help from on high, not by wielding weapons and arrows and spears or by drawing bows or raising shields but with a few retainers of his own household.

Genesis 14:16 — HOMILIES ON GENESIS 35.15

Why was it, someone may ask, that he called up retainers of his own household to the number of 318? For you to learn that he did not simply take everyone but only retainers of his own household, men raised by Lot, so that they might wreak their vengeance with much relish, like men entering this conflict for their own lord. "He fell upon them by night," the text says, "himself and his retainers, and continued to strike and pursue them." It was, you see, a hand from on high that joined in the attack and assisted in directing the battle. Hence they had no need of weapons or fighting machines. Instead, he had only to heave into sight with his retainers to smite some and cause others to take to flight, doing both in complete security without harassment from anyone. And he recovered the cavalry of the king of Sodom, his nephew Lot, all his accoutrements and the women. Do you see why it was permitted that while the others fled Lot alone should be taken captive? For two reasons: so that the patriarch's virtue should become manifest and that on his account many others also might find deliverance. Then he returns bearing a great prize of distinction, Lot, and parading as well as him the cavalry, women and accoutrements. [He] announces in a clear voice and proclaims more loudly than any trumpet that it was not by human power nor by force of numbers that he had won the prize and achieved victory but had done everything with aid from on high.

Genesis 14:17 — HOMILIES ON GENESIS 35.15

Do you see here in every event the just man being conspicuous and demonstrating to everyone on every occasion God's providence in his regard? Now you see him also zealous to prove a teacher of reverence for God to the Sodomites. "The king of Sodom," Scripture says, remember, "came out to meet him on his return from the defeat of Chedorlaomer and the kings with him." Notice the extent of his virtue and his enjoyment of assistance from God. The king comes out to meet this stranger, advanced in years, and shows high regard for him. He had learned, you see, that the advantage of kingship is as nothing to the person who lacks assistance from on high and that nothing could be more efficacious than God's hand raised to assist.

Genesis 14:18 — HOMILIES ON GENESIS 35.16

What is conveyed to us by this comment, "the king of Salem and priest of God the most high"? He was, for one thing, king of Salem, the text says. Blessed Paul, after all, said the same in drawing attention to him when writing to the believers among the Hebrews, calling to mind his name and his city of origin. At the same time he plumbed the significance of his name and employed some degree of etymology in saying, "Melchizedek, king of righteousness." You see, in the Hebrew language the word Melchi means "kingdom" and Sedek "righteousness." Then, moving on to the name of the city, he says, "king of peace," Salem after all meaning "peace." On the other hand, he was a priest, possibly self-appointed, this being the way with the priests of the time, you see. So in fact his peers had either accorded him the honor on account of his preeminence in age, or he had made it his business to act as a priest, like Noah, like Abel, like Abraham when they used to offer sacrifices. In a particular manner he was to prove a type of Christ. Hence Paul too understands him in this role in the words "With no father, with no mother, with no family history, lacking beginning of days and end of life, he yet resembles the Son of God and remains a priest forever." How, you ask, is it possible for a person to have no father or mother and to lack beginning of days and end of life? You heard that he was a type; well, neither marvel at this nor expect everything to be found in the type. You see, he would not be a type if he were likely to contain every feature that occurs in reality. So what does the saying mean? It means this: Just as Melchizedek is said to have no father or mother on account of there being no mention of his parents and to have no family history on account of there being no history for him, so too Christ, on account of his having no mother in heaven or father on earth, is said to have no family history and in fact has none.

Genesis 14:19-20 — HOMILIES ON GENESIS 35.17

He not only blessed him but also praised God. In the words "blessed be Abraham by God the most high, who created heaven and earth," he also highlighted to us God's power as distinguished from his creatures. If he in fact is God, Creator of heaven and earth, those worshiped by human beings would not be gods; Scripture says, remember, "Let those gods perish who did not make heaven and earth." The text reads, "Blessed be God, who delivered your enemies into your hands." Notice, I ask you, how he not only celebrates the just man but also acknowledges God's assistance. After all, without grace from above he could not have prevailed over the might of those besetting him. "Who delivered your enemies," the text says, namely, he it is who caused everything, he it is who rendered the strong powerless, he it is who brought down the armed hordes through those unarmed. From that source is the grace coming forth that provides you with such power.

Genesis 14:23 — HOMILIES ON GENESIS 35.18

The patriarch's contempt for material wealth was intense. Why is it with an oath that he rejects the offer in the words "I will raise my hand to swear before God the most high, who created heaven and earth"? He wants to give the king of Sodom two lessons. First, he is above the gifts offered by him; and this gives evidence of great wisdom. He is ready to prove an instructor for him in reverence, as if to teach him in so many words: I am calling to witness the Creator of all that I will take nothing of yours, so that you may come to know the God over all and not regard as gods the things shaped by human hands. This One in fact is the maker of heaven and earth, who indeed determined the course of this war and was the cause of victory. So don't expect me to be ready to take anything you've offered me. It was not, you see, for a reward that I wreaked vengeance. Instead, in the first instance it was out of love for my nephew, and then from the very nature of a good man that I should wrest from the clutches of barbarians people wrongfully abducted.

Genesis 14:23 — HOMILIES ON GENESIS 35.19

He would not take even a chance item, even something worthless or anything thought beneath contempt, even the shoelace at the tip of the shoe, where it comes to a point. Then he states the reason for his refusal. It is "in case you were to say, 'I gave Abram his wealth.' I have on my side the supplier of countless goods; I enjoy much favor from on high. I have no need of wealth from you. I don't want human resources. I am content with the regard God pays me. I know the generosity of his gifts toward me. Having yielded to Lot worthless scraps, I have been granted great promises beyond telling. Now by not accepting wealth from you I earn for myself greater wealth and enjoy further grace from him." This in my opinion … was the reason why he took the oath in the words "I will raise my hand to swear before God the most high"; namely, that the king should not think that he was simply putting up a pretense about what was likely to happen but should rather be quite clear about his not taking the least trinket from him. He was honoring that command given by Christ to the disciples: "Freely you have received, freely give." In other words, he is saying, Surely I have contributed nothing to the course of the war other than consent and encouragement, whereas the victory and the spoils and everything else has been God's work in his invisible might.

Genesis 14:24 — HOMILIES ON GENESIS 35.20

These I will allow to take a portion, he says, since they have given evidence of deep friendship. "These," you see, the text says, "were Abram's confederates," that is, they were joined in friendship, willing to share the perils with him. Hence, with the intention of rewarding them, he is even prepared to take some portion, and in this once again he fulfills the apostolic law in the words "the worker deserves his fare." I mean, he lets them take no more than their due: "except what my young men consumed and the portion for the men who accompanied me, Eschol, Aner and Mamre—they will take a portion." Do you see the precision of the patriarch's virtue? He gives evidence as well of good sense in the matter of his disregard and scorn for wealth. And at the same time [he does] everything so as not to appear to have acted from pretense or contempt and thus to have entertained grandiose notions about winning the victory.

Genesis 15:1 — HOMILIES ON GENESIS 36.10

God said to him, "Don't be afraid, Abram." Notice the extraordinary degree of his care. Why did he say, "Don't be afraid"? Since Abraham had scorned so much wealth by giving little importance to the offerings of the king, God said to him, Have no fear for despising gifts of such value. Do not be distressed on the score of your diminished prosperity. "Don't be afraid." Then to cheer his spirit further, he adds his name to the encouragement by saying, "Don't be afraid, Abram." It proves to be no little help in encouraging a person to invoke the name of the person we are addressing. Then he said, "I am your shield." This phrase is also rich in meaning: I summoned you from the Chaldeans. I led you to this point. I rescued you from the perils of Egypt. I promised once and again to give this land to your descendants. It is I who will be your shield. After daily making you acclaimed by all, I will be your shield—that is, I will struggle in your place. I will be your shield. "Your reward will be exceedingly great." You refused to accept reward for the troubles you suffered in exposing yourself to such risks. You scorned the king and what he offered you. I will provide you with a reward, not to the degree that you would have received but wonderfully, exceedingly great. "Your reward," the text says, remember, "will be exceedingly great."

Genesis 15:2-3 — HOMILIES ON GENESIS 36.11

Since God had promised him a reward, a wonderfully, exceedingly great reward, Abraham revealed his grief of spirit and the disappointment affecting him constantly on account of his childless condition. He says, "Lord, what sort of thing will you give me? After all, you can see, I have reached the height of old age and am to pass on without children." See how from the outset the just man showed his sound thinking in calling his departure from here a "passing on." I mean, people who live an assiduous life of virtue really pass on from struggle, as it were, and are freed from their bonds when they transfer from this life. You see, for people living virtuously it is a kind of transfer from a worse situation to a better, from a temporary existence to an everlasting one that is protected from death and has no end.

Genesis 15:6 — HOMILIES ON GENESIS 36.15

Accordingly let us learn, I beseech you, a lesson for ourselves as well from the patriarch: Let us believe in the words of God and trust in his promise. Let us not apply the yardstick of our own reasoning but give evidence of deep gratitude. This, you see, will succeed in making us also be seen to be righteous and will quickly cause us to attain to the promise made by him. In Abraham's case, however, the promise was made that a complete multitude would develop from his descendants. The effect of the promise was beyond the limits of nature and human logic. Hence faith in God won righteousness for him. In our case, … if we are alert enough to see it, he promised much more. We are able in great measure to transcend human reasoning, provided we believe in the power of the One who promises, in order that we may gain also righteousness from faith and attain to the good things promised.

Genesis 17:1 — HOMILIES ON GENESIS 39.5

After the tenth year he took Ishmael, his child by the maidservant, and considered that the promises had been fulfilled for him in the child. The patriarch was, you remember, the text tells us, eighty-six years old when Ishmael was born. The loving God, however, exercised the virtue of the just man for a still further period of thirteen years. When God saw that he had been purified like gold in a furnace for a long period of time and had rendered the just man's virtue more conspicuous and resplendent, Scripture says, "When Abram was ninety-nine years old, God appeared to him again." Why did God delay so long? Not simply that we should get to know the just man's endurance and his great virtue, but for us to see as well the extraordinary degree of his power. You see, when nature lost its potency and was now useless for childbearing, his body being wasted and chilled with old age, God put into effect the promise to demonstrate his peculiar power.

Genesis 17:14 — HOMILIES ON GENESIS 39.14

See the Lord's wisdom in knowing how inobservant future generations are likely to be, and so, as though putting a bit in their mouths, he gave them this sign of circumcision, curbing their unrestrained urges in case they should mingle with other peoples. You see, he was aware of their lustful tendencies in not practicing restraint, even though it had been drummed into them countless times to refrain from their irrational impulses. Consequently he gave them a perpetual reminder with this sign of circumcision, as though fastening them with a chain. He set limits and rules to prevent them overstepping the mark instead of staying within their own people and having no association with those other peoples but rather keeping the patriarch's line uncontaminated. In this way even the fulfillment of the promises could be achieved for their benefit. It is like a man of self-control and good sense having a disobedient child; he puts limits and rules on him not to show his face outside the front door or to be seen by passersby. In fact, he oftentimes ties him up by the feet so as to succeed in this way in getting the better of his extreme indiscipline. Well, in just the same way the loving Lord also placed this sign of circumcision in their flesh, like shackles on their feet, so that with this reminder at home they might have no further need of instruction from others.

Genesis 17:24 — HOMILIES ON GENESIS 40.14

Don't think it was without purpose that Scripture indicated to us his age; instead, it was for you to learn from the just man's obedience in meekly submitting to pain despite his extreme old age on account of God's command, and not only he but also Ishmael and all the servants—that was the reason for giving the ages.

Genesis 17:27 — HOMILIES ON GENESIS 40.16

Consider, on the other hand, I ask you, dearly beloved, God's loving kindness and his unspeakable kindness to us. In that case pain and distress resulted from the action and no benefit came from circumcision, except simply making people recognizable through this sign and separating them from the other peoples. Our circumcision, on the contrary—I mean the grace of baptism—involves a painless medicine and is the means of countless good things for us, filling us with the grace of the Spirit. It has no limited span as in that other case, but rather in early years, in middle age and in the very height of old age can a person receive this circumcision—not the work of human hands—which involves not simply endurance but laying aside sin's burden and finding pardon for the faults of all time.… The loving God saw the extraordinary degree of our limitations and the fact that we are suffering from incurable diseases and need a lot of care as well as his ineffable love. [Thus] he is in his provision for our salvation granted us the renewal that comes from the bath of rebirth, so that by setting aside the former person—that is, evil deeds—and putting on the new we may advance along the way of virtue.

Genesis 18:20-21 — HOMILIES ON GENESIS 42.12

Then, to teach the whole human race that even if their sins are exceedingly great and confessed to be such, he does not pronounce sentence before proof is manifest, he says, "I am going down to see if their deeds correspond to the outcry reaching me, so as to know if it is true or not." What is meant by the deliberation of the expression? "I am going down to see if their deeds correspond to the outcry reaching me, so as to know if it is true or not." What is meant by the considerateness of the expression? "I am going down to see." I mean, does the God of all move from place to place? No indeed! It doesn't mean this; instead, as I have often remarked, he wants to teach us by the concreteness of the expression that there is need to apply precision and that sinners are not condemned on hearsay nor is sentence pronounced without proof.

Genesis 18:29 — HOMILIES ON GENESIS 42.19

Who could worthily praise the God of all for his marvelous long suffering and considerateness or congratulate the good man for enjoying such great confidence? "He continued to speak," the text goes on. " 'But what if only forty can be found there?' He replied, 'For the sake of the forty I will not destroy it.' " Then at that point the good man, while respecting God's ineffable long suffering and being afraid of ever seeming to go too far and surpass the limit in his entreaty, said, "Pardon me, Lord, if I continue to speak: if only thirty can be found there?" Since he saw God was disposed to kindness, he still did not proceed gradually with his compromise. He sought to rescue not merely five good people but ten in pursuing his request thus, "If only thirty can be found there?" He replied, "I will not destroy it if I find thirty there." Consider the degree of the good man's persistence. As though he personally were due to be liable for sentence, he takes great pains to snatch the people of Sodom from the impending punishment. "He said, 'Since I am able to speak to the Lord, what if there are only twenty there?' He replied, 'For the sake of the twenty I will not destroy it.' " O, the goodness of the Lord beyond all telling and all imagining! I mean, which of us living in the middle of countless evils could ever choose to exercise such wonderful considerateness and loving kindness in executing a sentence against our peers?

Genesis 18:32 — HOMILIES ON GENESIS 42.23-24

For proof that such persons' good standing is a means of winning long suffering for us, take heed in that very story to what he says to the patriarch: "If I find ten good people, I will not destroy the city." Why do I say ten good people? No one was found there free from lawlessness, except alone the good man Lot and his two daughters. His wife, you remember, perhaps on his account escaped punishment in the city but paid later the penalty for her own indifference. Now, however, since through God's ineffable love the growth of religion was taking place, there were many people unobtrusively in the heart of the cities capable of appealing to God, others in hills and caves, and the virtue of these few succeeded in canceling out the wickedness of the majority.The Lord's goodness is immense, and frequently he finds his way to grant the salvation of the majority on account of a few just people. Why do I say on account of a few just people? Frequently, when a just person cannot be found in the present life, he takes pity on the living on account of the virtue of the departed and cries aloud in the words, "I will protect this city for my own sake and the sake of my servant David." Even if they do not deserve to be saved, he is saving. And [they] have no claim on salvation; yet, since showing love is habitual with me and I am prompt to have pity and rescue them from disaster, for my own sake and the sake of my servant David I will act as a shield; he who passed on from this life many years before will prove the salvation of those who have fallen victim to their own indifference.

Genesis 19:1 — HOMILIES ON GENESIS 43.9

"Now, the two angels," the text says, "arrived at Sodom in the evening." The time in particular shows us this good man's extraordinary virtue in the fact that even despite the coming of evening he stayed at his post and did not leave it. That is to say, since he realized the advantage accruing to him from that, consequently he was anxious to attain the wealth and brought great vigilance to bear, not even desisting at the end of the day. This, you see, is what a fervent and vigilant soul is like. Far from being impeded by any obstacles from giving evidence of its virtue, it is spurred on to greater heights by the very impediments in particular and burns with a brighter flame of desire.

Genesis 19:2 — HOMILIES ON GENESIS 43.11

"They replied," the text goes on, "No, instead, we shall rest in the street." Seeing that despite his entreaty they declined, he did not lose heart, he did not give up what he was intent on, he did not have the kinds of feelings we often do. If at any time we want to win someone over and then we see them somewhat reluctant, we immediately desist; this is due to our doing it without ardor and longing and especially to our thinking that we have excuse enough to be able to say that at any rate we did our best. What do you mean, you have done your best? You have let slip the prey, you have missed the treasure—is this doing your best? Then you would have done your best if you hadn't let the treasure slip through your fingers, if you hadn't bypassed the prey, if your display of hospitality was not limited to a perfunctory remark.

Genesis 19:2 — HOMILIES ON GENESIS 43.10

"On seeing them," the text says, note, "he rose to meet them and prostrated himself on the ground." He gave thanks to God for being found worthy to welcome the visitors. Notice his virtue of soul: he considered it a great kindness on God's part to encounter these men and by welcoming them to fulfill his private longing. Now don't tell me they were angels; remember, rather, that this good man did not realize that yet but behaved as though receiving unknown travelers. "He said, 'Lo, sirs, break off your journey at your servant's house. Rest and bathe your feet; then rise early and resume your journey.' " These words are sufficient to reveal the virtue residing in the good man's soul. How could you help being amazed at his exceeding humility and the fervor with which he displayed his hospitality? "Lo, sirs," he said, "break off your journey at your servant's house." He addresses them as "sirs" and calls himself their servant. Let us listen precisely, dearly beloved, to these words and learn how we too can do likewise. This man of good name and reputation, enjoying great prosperity, a householder, addresses as master these travelers, these strangers, unknown, unprepossessing wayfarers, no connections of his, and says, "Break off your journey at your servant's house and rest." You see, evening has fallen, he says; accede to my wish and assuage the day's hardship by resting in the home of your servant. I mean, surely I'm not offering you anything wonderful? "Bathe your feet" wearied with traveling, "and rise early and resume your journey." So do me this favor, and don't refuse my entreaty.

Genesis 19:3 — HOMILIES ON GENESIS 43.12

When he saw them resisting and bent on resting in the street (the angels did this out of a wish to reveal more clearly the just man's virtue and to teach us all the extent of his hospitality), then he in turn did not stop at making entreaty in words but also applied force. Hence Christ also said, "Men of violence seize the kingdom of heaven." … "He compelled them," the text says. It seems to me he drew them in against their will. Then when they saw the just man applying this effort and not desisting until he should achieve the object of his desire, "they turned aside to him and entered his house. He prepared a meal for them, cooking flat bread for them; they ate before lying down." Do you see here as well hospitality manifested not in richness of fare but in generosity of attitude? I mean, when he succeeded in bringing them into his house, at once he gave evidence of the signs of hospitality. He occupied himself in attending on them, providing something to eat and giving evidence of respect and attention to the visitors in his belief that they were only human beings, travelers of some kind.

Genesis 20:2 — HOMILIES ON GENESIS 45.3-4

"Abraham moved from there to the southern land," the text goes on, "and dwelt between Kadesh and Shur, sojourning at Gerar." Moved on from where? From the place where he was camped, where he was given the privilege of hosting the Lord of all with the angels. Moving from there, the text says, "he sojourned in Gerar." Notice the life of these good people, how restrained and austere it was, how they shifted place with ease and conducted their life like pilgrims or nomads, pitching their tent at one time in this place, at another in that, as though living in a strange land. They are unlike us, who live in a strange land as though in our home country, erecting extravagant mansions, porches and covered walks, possessing land, building baths and countless other luxuries.By contrast see the good man holding all his possessions in his household and flocks alone. [He is] never staying in one place but at one time pitching his tent in Bethel, at another by the oak of Mamre, at another going down to Egypt and now camping at Gerar, submitting to all this with ease and giving clear evidence in every way of gratitude to his own Lord. Despite such wonderful promises and guarantees given him by God, he saw himself beset by such imposing difficulties and encountering such varied and differing trials. Yet he stood unshaken like some piece of steel, showing his godly attitude and proving no less resolute in any of the problems surrounding him. See in the present instance too, dearly beloved, the kind of trial that befell him at Gerar and the wonderful caliber of the just man's virtue. What everyone else found unbearable and could not bring themselves to accept he put up with without complaint and without demanding from the Lord explanation of what happened, as many people do, even though weighed down with countless burdens of sin. When they encounter some difficulties, they become meddlesome and inquisitive, saying, "Why has this or that happened?" The just man, on the contrary, didn't behave like that; hence he enjoyed greater favor from on high. This, after all, is truly the mark of a dutiful servant, not to pry into reasons for what is done by the master but to accept everything in silence and with deep thanks.

Genesis 20:7 — HOMILIES ON GENESIS 45.23

The reason why the good Lord inflicted this penalty on the king, guiltless though he was of sin, was that he might accede to the just man's prayers and thus resolve the problem, thereby rendering the just man more famous and well known. You see, all God's planning and each arrangement he makes have the purpose of rendering conspicuous those who serve him, just like lamps, and making their virtue obvious in every way.

Genesis 20:8 — HOMILIES ON GENESIS 45.16

Do you see how it was not idly or to no purpose that the good man had shifted place? I mean, had he remained at his former encampment, how would all the people of Gerar have been able to realize the degree of favor he enjoyed from God? "But all the people were very frightened." A great fear fell on them; they worried about everything. Then "Abimelech summoned Abraham," the text goes on. Consider, I ask you, the degree of notoriety with which the just man is now brought into the presence of the king after being treated a little before as beneath contempt, in the manner of a vagabond and stranger. When everyone is assembled in haste, the patriarch is summoned, for the time being ignorant of all this, and he then learns from the king in person what has happened to him on his account at God's hands.

Genesis 20:9 — Unknown work

What was the reason, he asked, that you wanted to embroil me in such a terrible sin? What on earth did you have in mind in doing it? See how Abimelech shows by his own words the threat delivered against him by God. You see, since God had said to him, "If you do not restore her, death will come upon you and all that is yours," Abimelech interprets this very thing in saying, "What offense did I give you to cause you to bring such a great sin on me and my kingdom?" I mean, surely the extent of the punishment did not stop at me? My whole kingdom was set to be utterly destroyed through the deception you contrived. "So what did you have in mind in doing it?" Homilies on Genesis

Genesis 20:11 — HOMILIES ON GENESIS 45.18

Notice at this point, dearly beloved, the just man's noble purpose in presenting them with a lesson in the knowledge of God under the guise of an explanation. "I said to myself, 'Surely there is no respect for God in this place, and they will kill me on account of my wife.' " I was concerned, he is saying, that as a result of being still held in ignorance you would have no regard for justice, and so I made allowance for the fact that when you discovered she was my wife you would, out of lust, have wanted to kill me—that was the reason I did it. See how in a few words he takes them to task and at the same time teaches them that the person who has God uppermost in mind ought commit no crime but rather fear that unsleeping eye and in view of the heavy judgment impending from that source have regard for justice.

Genesis 20:12 — HOMILIES ON GENESIS 45.19

Then, from a wish to make excuses for himself, he said, "Don't think I lied to you in that way; 'She is my sister on my father's side, though not my mothers, and she became my wife all the same.' She claims the same father as I … and hence I called her my sister. So don't condemn me. Even if the fear of death brought me to this sorry pass and the dread of your killing me but sparing her, still what was said by me was not a lie in the way you imply." See what great pains the good man takes to show that he had not told a lie even in this matter. For you to learn everything precisely from me (he is saying), listen also to the plan we formed between us "when God led me out from my father's home." Observe in this case, I ask you, the good man's wisdom. He teaches them by way of story that from the very beginning he had a special relationship with God and that God had personally moved him from home and led him there so that the king might learn that he was one of those people who had great confidence in God.

Genesis 20:15 — HOMILIES ON GENESIS 45.21

Do you see, dearly beloved, God's inventive wisdom? I mean, the man who was fearful of death and took every means to be able to avoid it, not only did avoid it but was granted as well great confidence and became immediately famous. This, you see, is the way things are with God. Not only does he deliver from distress those who make every effort to strive boldly against the onset of temptation, but also he guarantees them such serenity in this very distress that we have complete tranquillity and achieve great material prosperity. See now the attention of the king to the just man. Not only does he show his regard with so many gifts, but also he grants him the right to occupy the land. " 'Behold,' he said, 'my land is before you; settle wherever you please.' " You see, once he had learned that it was on his account and through his prayers that his life had been spared, he was anxious now to shower attention in this way on him, as a benefactor and champion, the man who was a stranger, a vagabond, one completely unknown.

Genesis 21:2 — DO NOT DESPAIR

Do you wish to learn the symbolic meaning of Sarah's sterility? The church was to bring forth the multitude of believers. In order, therefore, that you may not find incredible how one who was childless, fruitless and barren could have given birth, she who by nature was barren went ahead, paving the way for chosen sterility, and Sarah became a type of the church. For just as she gave birth in her old age when she was barren, so too the church, though barren, has given birth for these, the final times.

Genesis 21:6 — HOMILIES ON GENESIS 46.1

Come now, today too, dearly beloved, let us take up the thread of yesterday's remarks and thus set before you this spiritual meal so that we may once more come to learn, as you heard yesterday, the good God's ineffable care and considerateness and the patriarch's remarkable obedience and gratitude. Do you see how the birth of Isaac made Sarah joyful? "She said, 'The Lord brought laughter to me: whoever hears of it will rejoice with me.' " Everyone who hears of it, she is saying, I will convince to be a sharer of my joy. After all, the gift given me by God is wonderful, surpassing human limitations. I mean, who would not be struck, she is saying, to see me feeding and nursing a child in old age after being childless up to this stage of my life? As though surprised and amazed at the event, she added, "Who will let Abraham know that Sarah is nursing a child, that I have borne a son in my old age?" Since what happened was beyond the bounds of nature, she naturally demands, "Who will let him know?" as if to say, Who will imagine it? Who would entertain such an idea? What mind could grasp it? Is there any reasoning that could invent this happening in every detail? Not so remarkable was the incident of the flood of water gushing from the rock in the desert when Moses struck it with his rod as was this instance of a child being born of a womb already deprived of vitality and a ready flow of milk. You see, for the birth to be known to everyone and bring everyone to acceptance of the marvel, for those who heard of it both then and later, she feeds the child and insists on nursing it. She said, "Who will let Abraham know that Sarah is nursing a child, that I have borne a son in my old age," this strange, surprising favor done me in my old age? What is the meaning of "I have borne a son in my old age"? That even without sterility my time of life was sufficient to make me despair of bearing children. But all these obstacles the Lord caused to disappear and has granted me the birth of the child and the flow of milk.

Genesis 21:9 — HOMILIES ON GENESIS 46.2

See, I ask you, dearly beloved, in this instance once again Sarah not tolerating the brashness of Ishmael and unable to put up equably with the maidservant's son being reared with Isaac. So just as she previously wished to check Hagar's arrogance and in her extreme irritation had her sent packing, so in this case too she wanted to nip Ishmael's forwardness in the bud. Not bearing to see the son born of grace and of the very gift of God being reared along with that of the Egyptian maidservant, she said to Abraham, "Send away the maidservant and her son: surely the son of the maidservant will not share the inheritance with my son?" Since she realized that she herself was in fact in extreme old age, and she saw the patriarch was well on (after all, they were both advanced in years), she was afraid that in the event of their sudden passing Ishmael would, on the score of his being born of an association of the patriarch, endeavor to thrust himself into his father's inheritance and become a sharer of it with Isaac. Hence she said, "Send away from here the maidservant and her son." Let her learn at this stage, she is saying, that the son of the maidservant has nothing in common with my son, Isaac. It is, in fact, not fair that the slave's son should be reared with that of the mistress, my son.

Genesis 21:11 — HOMILIES ON GENESIS 46.3

For her part, however, Sarah was not guilty of acting unreasonably; she acted even quite logically, so logically that even God agreed with the words she spoke. The patriarch, being affectionate and well disposed toward Ishmael, did not take kindly to her remarks. "This remark about his son … struck Abraham as severe." It was not, you see, that he took much interest in Hagar; rather, he was well disposed toward his son for the reason that he was then still in his youth. Consider in this case, however … the extraordinary considerateness of the loving God: when he saw Sarah apparently having a human problem in being distressed by the parity of esteem of the children and Abraham not taking kindly to the expulsion of Ishmael and the maidservant. (After all, even if in his great restraint he did not take issue with Sarah, it still struck him as severe, that is, harsh, repugnant, and oppressive.) At that point, in fidelity to his characteristic loving kindness and wishing to strengthen the bonds of harmony between them, the Lord said to Abraham, "Don't let the remark about the child and the maidservant strike you as severe. Whatever Sarah says to you, heed her."

Genesis 21:12 — HOMILIES ON GENESIS 46.4-5

Don't object, he says, to what is said to you by her; instead, "whatever Sarah says to you, heed her." Accept everything she now says to you about Ishmael and Hagar, and pay close attention. Don't be ready to distress the woman who in all this period has given evidence of such great affection for you on more than one occasion so as to save you from death by surrendering herself for your welfare and proving the occasion of your wonderful prosperity. On the first occasion she caused you to leave Egypt with all that wealth, and later she was responsible for your being accorded remarkable esteem by Abimelech. So don't allow yourself to follow a course of action contrary to what is advised by her; nor in fact will things turn out otherwise. You see, your descendants will be called after Isaac, the child born of her, and he will be your successor. "But this son of the maidservant I shall cause to become numerous; I shall make him grow into a mighty nation since he is your offspring." So do what is said to you by her, and pay attention to her words.Consider now, I ask you, how great was the peace and harmony that all at once began to reign over their life together, God's goodness strengthening their relationship. "He arose early next morning," the text goes on, remember, "took bread and a bag of water, and gave them to Hagar; he then set the child on her shoulders and sent her off." Notice once again, I ask you, the good man's utterly correct attitude in giving evidence in every way of his godly purpose. I mean, when he heard Sarah's words, "Send away the maidservant and her son," it struck him as severe, since he was kindly disposed toward Ishmael. But when the Lord gave him orders, he immediately carried them out and gave no further thought to his natural affections. In other words, he said to himself, When it is he that commands, let all feelings take no further part; after all, the one who commands is the Lord of nature. "So the maidservant took the bread and the bag of water," the text says, "and went off with her son."

Genesis 21:18 — HOMILIES ON GENESIS 46.7

What loving kindness on the Lord's part! Far from ignoring [Hagar] as a menial servant, he deigned to show her such wonderful concern for the reason that he had made the promise to the patriarch and the child was his. Hence the words "What is it, Hagar? Don't worry: God heard the cry of the child. Get up, pick him up, and take him by the hand; after all, I am to make him grow into a mighty nation." Don't lose heart, he is saying, at being driven from home. He will enjoy such providence at my hands as to become a mighty nation, even he.

Genesis 21:19 — HOMILIES ON GENESIS 46.15-17

Mindful of this, let us, I beseech you, shun the harm of this passion and with all our might exterminate it from our own souls. This, after all, is more deadly than all other passions and undermines our very salvation, being in fact the invention of the wicked demon. Hence a certain sage also said, "Through the devil's envy death entered the world." What is meant by "through the devil's envy death entered the world"?You see, since this wicked beast saw that the first-formed human being was created immortal, by his characteristic wickedness he led him on to disobedience of the command and in that way caused him to bring on himself the penalty of death. So envy caused deception, deception caused disobedience, and disobedience caused death. Hence the text says, "Through the devil's envy death entered the world." Do you see the extent of the harm caused by this passion? It made the one given the privilege of immortality undergo death. The enemy of our salvation, however, introduced the envy characteristic of himself and caused the first-formed human being, immortal though he was, to come under sentence of death, whereas the caring and loving Lord by his own death once again bestowed upon us immortality, and so we found greater benefits than we had lost. The former took us out of paradise; the latter led us into heaven. The former caused us to be condemned to death; the latter bestowed upon us immortality. The former deprived us of the delights of paradise; the latter prepared for us the kingdom of heaven. Do you see the inventiveness of your Lord in that he directed against the devil's head his own weapons of malice against our salvation? In fact, not only did he regale us with greater benefits, but also he made him subject to us in the words "Behold, I have given you power to walk over snakes and scorpions." Accordingly, keeping all this in mind, let us banish envy from our own souls and win favor from God. This, after all, is our invincible weapon; this, our greatest resource. Hence Ishmael too, young though he was and in utter isolation and neediness, suddenly grew in strength and developed into a great nation since, the text says, "God was with the child." … Let us therefore, I beseech you, despise this present life, long for the future life, esteem favor from God above all other things, and, through an excellent way of living, lay up for ourselves great confidence, so that we may be able to pass this present life without distress and attain those future blessings, thanks to the grace and loving kindness of our Lord Jesus Christ, to whom with the Father and the Holy Spirit be glory, power and honor, now and forever, for ages of ages. Amen.

Genesis 21:19 — HOMILIES ON GENESIS 46.7-8

"He opened her eyes," the text goes on, not because she couldn't see before this but because even with her eyes open nothing was of any help to her before the visitation from on high. Hence, since his intention was to give evidence of care on his part, it says, "He opened her eyes," that is, he made clear to her in her ignorance, he activated her mind, he showed her the way to find the place flowing with springs of water. "She saw a well of running water," the text goes on, "and she went and filled the bag, and gave the boy to drink." In her neediness the Lord granted her means, and when she found herself so much at a loss and lacking all hope of survival, he gave evidence in her case of his characteristic generosity by consoling her and at the same time exercising care for the child.In like manner, whenever God wishes, even if we are utterly alone, even if we are in desperate trouble, even if we have no hope of survival, we need no other assistance, since God's grace is all we require. You see, if we win favor from him, no one will get the better of us, but rather we will prevail against anyone. "God was with the boy," the text goes on; "he grew up and lived in the desert." In similar fashion, whenever we have God on our side, even if we are utterly alone, we will live more securely than those who dwell in the cities. After all, the grace of God is the greatest security and the most impregnable fortification.

Genesis 22:13 — HOMILIES ON GENESIS 47.14

All this, however, happened as a type of the cross. Hence Christ too said to the Jews, "Your father Abraham rejoiced in anticipation of seeing my day; he saw it and was delighted." How did he see it if he lived so long before? In type, in shadow. Just as in our text the sheep was offered in place of Isaac, so here the rational Lamb was offered for the world. You see, it was necessary that the truth be sketched out ahead of time in shadow. Notice, I ask you, dearly beloved, how everything was prefigured in shadow: an only-begotten son in that case, an only-begotten in this; dearly loved in that case, dearly loved in this. "This is my beloved Son," Scripture says, in fact, "in whom I have found satisfaction." The former was offered as a burnt offering by his father, and the latter his Father surrendered. Paul too shouts aloud in the words "He who in fact did not spare his own Son but handed him over for the sake of us all—how will he not also grant us every gift along with him?" Up to this point there is shadow, but now the truth of things is shown to be more excellent. This rational Lamb, you see, was offered for the whole world; he purified the whole world; he freed human beings from error and led them forward to the truth; he made earth into heaven, not by altering the nature of the elements but by transferring life in heaven to human beings on earth. Through him all worship of demons is made pointless; through him people no longer worship stone and wood. Nor do those endowed with reason bend the knee to material things—instead, all error has been abolished, and the light of truth has shone brightly on the world. Do you see the superiority of the truth? Do you see what shadow is, on the one hand, and truth, on the other?

Genesis 23:6 — HOMILIES ON GENESIS 48.2

Sarah's death was the occasion for the patriarch's first instance of acquiring land. Sacred Scripture in fact shows us in every case the patriarch's virtue, in that he passed all his time as an alien and a nomad. And it mentions this latest item for us to learn that the man who enjoyed so much assistance from on high, who had become so famous and had increased in number to such a vast multitude, could not call a place his own, unlike many people today, who give all their attention to acquiring land, whole towns and great wealth beyond telling. You see, he had sufficient riches in his attitude, and he put no store by these other things. Let those heed this who in the twinkling of an eye take to themselves every conceivable thing and, so to say, stretch out in all directions their passion for avarice. Let them also imitate the patriarch, who had not even a place to inter Sarah's remains until, under pressure of very necessity, he bought the field and cave from the Hittites. For proof that he was in fact respected by the inhabitants of Canaan, listen to the words addressed to him by the Hittites: "You are king among us by God's appointment; bury your dead in our best tombs. None of us, after all, will keep this tomb from you."

Genesis 23:13 — HOMILIES ON GENESIS 48.3-4

Notice, however, how the good man instructs even those people with his characteristic common sense, through his very actions, by forbearing to take possession of it before paying a just price. "Even if you for your part … have proved so kindly disposed toward me, I still cannot bring myself to take the tomb from you unless first I pay the proper price." He gave them money, the text says, took possession of the tomb "and buried his wife Sarah in the double cave of the field overlooking Mamre." The man who was so famous and respected, who enjoyed such confidence with God and was the object of such attention from everyone, so to say, in that place that even the Hittites called him king—he owned not even one foot of land. Hence blessed Paul also celebrated this good man's virtue in writing these words: "By faith Abraham dwelt in the land of promise, like a foreigner living in tents with Isaac and Jacob, coheirs of the same promise." Then to teach us how it was through faith that he dwelt there, he added, "He looked forward, you see, to the city built on foundations of which the builder and creator was God." In the hope of things to come, he is saying, he overlooked present realities, and, in the expectation of greater things, he set less store by those of this life—and this before the law and the age of grace.So what excuse will we have, tell me, who despite such wonderful promises and guarantees of ineffable blessings hanker for present realities, buying up property, ever concerned for our image, amassing all these possessions out of greed and avarice and fulfilling in practice what the blessed prophet said in his lament, "Woe to those who pile house on house and add property to property for the purpose of robbing their neighbor of something." Do we not see this happening each day—widows being robbed, orphans despoiled and the weak oppressed by the strong? This good man, on the contrary, did not behave in that fashion; instead, he insisted on buying the tomb, and, when he saw those from whom he sought it ready and willing to hand it over, he could not bring himself to accept it before he paid the right price.

Genesis 23:20 — HOMILIES ON GENESIS 48.5

With this in mind, dearly beloved, let us who live in the age of grace imitate the man who lived before the law, not burn with desire for more and heap up for ourselves to a greater and more intense degree the fire that cannot be extinguished and the flame that is intolerable. We will hear, in fact, if we persist in such awful deeds of injustice and avarice, the words spoken to that notorious rich man, "Fool, this night they are looking for your soul from you; but as for what you have put aside, whom will it belong to?" I mean, what is the reason, dearly beloved, that you are anxious to amass so many things that you will shortly leave here, due as you are to be snatched away from the scene, not only powerless to gain any advantage from them but even saddled with the burden of sins on your own shoulders, at this stage too late for worthwhile repentance? While the goods you have amassed with avarice oftentimes finish even in the hands of enemies, you yourself will be required to give an account of them. So what folly would it be to labor for others' benefit and pay the price for them yourself?

Genesis 23:20 — HOMILIES ON GENESIS 48.6

Even if in the past, however, we have to this degree managed our affairs with indifference, now at least let us plan for what is needful and not simply be anxious to bedeck ourselves with the trappings of wealth, but rather pay much attention to doing good. After all, our being will not come to an end with this present life, nor shall we be always in exile; instead, before long we shall reach our true homeland. So let us do everything in the hope of not being found wanting there. I mean, what good is it to leave behind great wealth in foreign parts while wanting for bare necessities in our true country? Consequently let us strive, dearly beloved, while there is still time, to transfer there what we own in this foreign country. Although in fact the distance may be great, nevertheless the transfer is quite easy. You see, there are those ready to make the transfer, to travel there safely and deposit in a secure treasury whatever we are able to send ahead by means of them. I mean, the hands of the poor lay up in the treasuries of heaven what is given them by us. Since then the ease and security are so great, why do we delay and not rather with all haste act on this so that we will have those things at our disposal in the place where we most have need of them?

Genesis 24:1 — HOMILIES ON GENESIS 48.7

So let us listen to sacred Scripture's account to us: "Abraham was old, advanced in years. The Lord had blessed Abraham in every respect." Why did it mention this to us? Since he was about to give good care and attention to Isaac, to the point of bringing him a bride, accordingly it mentioned to us the patriarch's age.

Genesis 24:2 — HOMILIES ON GENESIS 48.7-8

You see, since he had reached extreme old age, the text says, he wished to preserve Isaac from association with the Canaanites, lest he take a wife from among them. So he summoned the more prudent of his servants, the text says, and gave him the following instructions: "Place your hand under my thigh." In Greek the verse is written this way: "under my thigh"; whereas in Hebrew it says "under my loins." Why did he speak in this fashion? It was an idiom of people in the past. But on other grounds it was also because the birth of Isaac takes its origin from there.For you to learn that the action was done according to a certain custom, notice that when he was ordering him to put his hand there, he immediately added, "and I will make you swear by the Lord, the God of heaven and the God of earth." See how he teaches the servant to recognize the Creator of all things. By saying, "the God of heaven and the God of earth," he encompassed all creation.

Genesis 24:4 — HOMILIES ON GENESIS 48.8-9

Do you note the patriarch's command given to the servant? I mean, don't pass idly by these words; instead, consider the good man's purpose, and study how in ancient times their concern was not to look for abundance of possessions, not for great wealth, slaves, so many acres of land, not charm of external beauty—rather, they looked for beauty of soul and nobility of manners.You see, since he saw the wickedness of the inhabitants of Canaan and realized how great a good it is to have a partner of similar manners, he directed his servant and put him under oath to procure a wife for Isaac from his relatives. Neither the distance between the places nor the other difficulties caused him to delay the task. Rather, in the realization of the necessity of the business, he showed all haste in dispatching the servant. For his part, the patriarch acted in this from concern for the soul's virtue and abhorrence of the wickedness of the [land's] inhabitants.

Genesis 24:6 — HOMILIES ON GENESIS 48.10

The patriarch, on the other hand, delivered an adequate direction to his servant and put him under oath. But let us now see the servant's sense of duty in imitating his master's godliness; when he saw the good man directing him with great earnestness, he said to him, "If the woman does not want to accompany me, do you want me to take your son back to the country you came from?" In case some problem arises, he is saying, and I seem to overstep your commands, I would consequently like to know what rules I should observe and whether it is your will that Isaac should go there, take his wife and then return here if she does not agree to accompany me, as you commanded? So what did the good man reply? He rejected this alternative, saying, "Be sure not to take my son back there." There is no need for you to do it, he says. The One who made the promise to me and guaranteed that his descendants would be increased to such an extent will also bring this to a happy end.

Genesis 24:7 — HOMILIES ON GENESIS 48.12

Have confidence, Abraham is saying, and depart. I am convinced that the One who has demonstrated such great kindness in my regard will add this to his former blessings and send his angel before you. He will personally prepare the way before you; he will also personally make the woman known to you; you will take her and return. But should it happen—perish the thought—that she refuses to accompany you, you will be discharged from the obligation of the oath. "Nevertheless don't take my son there." You see, I have no doubt that the Lord will take care of you. Showing how he trusted in God's power, Abraham forbade the servant to conduct Isaac there. Then, after he had given detailed instructions to the servant and relieved him of concern (the servant, after all, was afraid he would be convicted of perjury if he failed to discharge his command), "he placed his hand under his thigh," the text goes on, "and gave him his oath on this matter," that he would not take Isaac there.

Genesis 24:7 — HOMILIES ON GENESIS 48.11

Notice how previously, in placing the servant under oath, he instructed him about the Creator of all. Now, as Abraham was about to pray, he used the same words, by every means teaching the servant to have confidence in him and, in this spirit, set out on the journey, as also to trust in its outcome. You see, Abraham teaches him how much favor from the God of all Abraham had enjoyed from the outset and the fact that this same benefactor, who had plucked him from his own country, had managed his fortunes so well to this point. At the height of old age, God had granted him the birth of Isaac and would personally also take care of what lay ahead. "The Lord, the God of heaven and earth, who took me from my father's house and from the land where I was born," the same who spoke to me in the words, "I will give this land to you and your descendants," who has demonstrated such extraordinary care for me, "he will personally send his angel before you, and you will take a wife for my son from there."

Genesis 24:10 — HOMILIES ON GENESIS 48.13

Do you see how from the outset the servant showed his regard for his master? See him now showing the benefit of the patriarch's instruction by imitating the good man's godliness. "The servant took ten camels," the text relates, "and a selection of all his master's goods; he set out and traveled into Mesopotamia to the city of Nahor, where he rested the camels outside the city at the well toward evening when the women come out to draw water. He said, 'Lord, the God of my master Abraham.' " See the servant's dutifulness: he names the Lord of the world after the patriarch, saying, "Lord, the God of my master Abraham," who has given evidence of so many kindnesses to him. Why are you surprised if the servant calls him the God of Abraham in this way? The God of all shows how he sets great store by the virtue of good people and says, "I am the God of Jacob, the God of Isaac and the God of Abraham."

Genesis 24:12 — HOMILIES ON GENESIS 48.15

Consider, in fact, I ask you, dearly beloved, how important it was that a tender maiden while drawing water not only did not decline the request but also took down the water jar from her shoulders and gave the petitioner his fill, stranger though he was and quite unknown to her. She gave water not only to him but also to all the camels, thus betraying by her behavior indications of her nobility of soul. Did she not realize that many, men included, often decline such requests? Why do I refer to the gift of water? Sometimes, when people holding torches are asked by those approaching them to wait a while so as to allow a lamp to be lit, they refuse even to do this, despite the fire's suffering no diminution even should those intending to light their torch be beyond count. In this case, on the contrary, a woman, a maiden, carrying a water jar on her shoulders, not only did not object to the request but even was more generous than the request in supplying the drink, hurrying of her own volition to water the camels as well.

Genesis 24:12 — HOMILIES ON GENESIS 48.14

"Lord," he says, "the God of my master Abraham, be my guide today, and have compassion on my master Abraham," as if to say, "Bring his wishes to effect, and conduct everything according to his intention." "Have compassion on my master Abraham": what does "have compassion" mean? Fulfill his desire. Then he said, "Lo, I am standing at the spring, and the daughters of the inhabitants of the city are coming out to draw water. Whichever maiden to whom I say, 'Lower your water jar that I may drink,' and she says, 'Drink and I shall water your camels till they all stop drinking'—let her be the one you have prepared for your servant Isaac, and in this I shall know that you have had compassion on my master Abraham." Note the servant's sagacity. He was aware of the patriarch's hospitality and the fact that the maiden destined to be brought there should have similar qualities to those of the good man. So, far from looking for any other indication, he was anxious to distinguish the maiden's hospitality from her attitude. He said, "If, in response to my request to her for water, she lowers her water jar and not only heeds my request but also gives evidence of the generosity of her own attitude by saying, 'I will water your camels as well,' she will have given me sufficient demonstration of the mildness of her manners by the offer of water."

Genesis 24:20 — HOMILIES ON GENESIS 48.16

The loving God, you see, granted the patriarch's prayers, sent his angel on ahead and saw to the outcome of all these events; everything turned out as the servant requested. Then when he saw the power of the patriarch's prayers in the event and chanced upon the maiden as he desired, he also saw her surpassing hospitality. "She hastened" the text goes on, remember, "to empty the water jar into the trough, and ran to draw more at the well, and watered all the camels." See her heightened enthusiasm. The verse "She hastened to empty the water jar into the trough and ran to the well" shows the maiden's indescribable enthusiasm in neither snubbing him as a stranger nor declining his request on the pretext of prudence but rather saying with great restraint, "Drink, sir." I ask you to consider how very proper, despite her tender years, was her modesty, her surpassing humility and the extremity of her hospitality. What riches, at any rate, do these qualities not far surpass? Are there treasures you would value more highly than these qualities? This is the greatest gift; this constitutes countless blessings, a treasure never expended.

Genesis 24:21 — HOMILIES ON GENESIS 48.17

The dutiful servant therefore now saw God's providence distinctly. "He kept observing her closely," the text goes on, "and remained silent so as to know if the Lord had made his journey successful or not." What is the meaning of "kept observing her closely"? He kept studying the maiden's very words, her gaze, her walk, her appearance, everything else about her, and waited to see "if the Lord had successfully conducted his journey or not." You see, what had happened so far, the text is saying, showed the maiden's great virtue that exceeded ordinary limits. Hence, to reward her for her response and the offer of water, the text goes on, he pressed upon her "golden earrings and two bracelets." He carefully made enquiries about her, asking, "Whose daughter are you?" and "Is there room in your father's house for us to rest?"

Genesis 24:25 — HOMILIES ON GENESIS 48.18

Consider here too the maiden's response. As with the water, she not only provided what was asked but also watered the camels after giving him something to drink, so here too, when the servant inquired if there was merely room and whose daughter she was, the maiden replied, "I am daughter of Bethuel, son of Milcah, whom she bore to Nahor himself." She mentioned her father and grandfather so that this knowledge would further arouse the servant's interest. Observe the child's candor: asked about her father, she not only tells the truth about him but also about her father's father. And to the inquiry as to whether there was simply a place to rest she replied, "not only a place" but "also much straw and feed at our place." On hearing this, the servant was amazed at the girl for her lavish hospitality and learned as well that he had come not to some strangers but to the house of Nahor, who was the patriarch's brother; so, the text tells us, "the man bowed low in gratitude to the Lord." Overjoyed at what he had learned, at the words spoken by the girl, "he bowed low to the Lord," offering thanks to the Lord for giving evidence of such favor to the patriarch and care for him and for bringing all his endeavors to a successful conclusion with ease. He said, "Blessed be the Lord, the God of my master Abraham, who has not withheld his steadfast goodness from my master."

Genesis 24:28 — HOMILIES ON GENESIS 48.19

When he saw the child's candor and learned everything from her clearly, then he in turn made known to her who he was. Through his thanksgiving to God, he made clear to her the fact that he had not come from some alien house but that the man who had sent him was brother to Nahor. On learning this "the girl ran off," the text says, with great joy. See how in everything done by her she shows her enthusiasm for hospitality—by running, by her words, by her restraint. Note that the text says, "She ran and reported these words in her mother's house." She made known to her parents everything she had heard from the servant. "Laban ran to the one outside at the spring," the text continues. Notice also this man showing his interest by running; seeing the person standing at the spring with the camels, "he said to him, 'Come inside—blessed by the Lord—why stay outside? I have made ready the house and a place for the camels.' " Observe this man also blessing the Lord at the arrival of the stranger and making earnest supplication before putting hospitality into practice. "Come inside," he says; "I have taken the precaution of 'making ready the house and a place for the camels.' "

Genesis 24:33 — HOMILIES ON GENESIS 48.20

Consider … in this instance, I ask you, the servant's great prudence. What in fact did he say? "I will not eat until I have said my piece.""Whereas you have made a show of your resources," he says, "I, for my part, will not attach any importance to resting until I inform you of the reason why I was sent on this mission, why I arrived here from Canaan, and how I was guided to your house. Thus, by learning everything, you will give evidence of your own good dispositions toward my master."

Genesis 24:34-36 — HOMILIES ON GENESIS 48.21

See how the servant narrates everything to them with precision: "I am servant of that man Abraham," he says, "whom you know; so, learn that he enjoyed such blessing from the Lord of all as to arrive at great wealth." Then, to teach them the abundance of his wealth, he said, "Sheep and cattle, silver and gold, male and female servants, camels and asses" came his way. Take heed, you people of wealth, you who acquire such and such acres of land day in and day out, building baths and walkways and splendid buildings—see in what lay the good man's riches: no property, no buildings, no empty display of luxury, but rather sheep and cattle, camels and asses, servants male and female. The text added in another place that they were all born in the household, so that you could learn how Abraham gained so many servants. "So this master of mine came into such great wealth and enjoyed great favor from on high; when he had reached old age Sarah bore him a son, and, having this only child, he has already made him heir of everything. He has given him everything he owned."

Genesis 24:48 — HOMILIES ON GENESIS 48.24

"Seeing now God's providence so manifestly in action, I asked whose daughter she was. Learning from what she said that she belonged not to alien people but to the household of Nahor, my master's brother, I was bold enough to 'put earrings and bracelets on her. In my satisfaction I prayed to the Lord and praised the God of my master Abraham for bringing my journey to a successful conclusion so as to take the daughter of my master's brother.' God's hand in this has been so manifestly active; as you can see, the prayers offered by my master have been granted. Now you, for your part, if you are to give evidence of your dispositions, 'show steadfast kindness toward my master; if not, let me know it.'3 Tell me the truth now, I ask you, so that I may be in a position to know what I must do. But if the answer is no, tell me so that I may travel in another direction, 'going left or right.' "

Genesis 24:50 — HOMILIES ON GENESIS 48.25

Then, since God was conducting everything in the wake of the patriarch's prayers, the maiden's father and brother said to him, "This thing has come from the Lord; we cannot deny you, for good or ill." Your account shows the whole thing has happened by God's arrangement. So don't think we oppose the decisions of God; after all, it is beyond our powers to do it. Here, the maid is in your hands; "take her, and be on your way, and she will be wife to your master's son, as the Lord has said."

Genesis 24:52 — HOMILIES ON GENESIS 48.26

Do you see how much care they took in ancient times to obtain wives for their sons? How they looked for nobility ahead of money? None of the agreements, none of the contracts or the other ridiculous things that happen these days, nor those terms committed to writing: If someone dies childless, one says, if this or that happens. Instead, among people of those times things were not like this. Rather, the maid's behavior alone was the most secure contract—no pomp and circumstance. You will realize this when you see the maid led to her nuptials. "Hearing this from the father and the brother … the servant prostrated himself in worship to God." Note how in everything that happened he gave thanks to the Lord of all. You see, it was God who prepared everything in advance and in response to the patriarch's prayer sent his angel ahead of him—he it was who conducted the whole business for him.

Genesis 24:53 — HOMILIES ON GENESIS 48.27

Learning now that he had the desired end in view, "he brought out presents of silver and gold and clothing and gave them to Rebekah." Then he waited on her with confidence, as though she were already betrothed in word to Isaac. He presented her brother and mother with gifts, and, when he saw the matter had worked out in accord with his master's command, only then was his own refreshment seen to. "They ate and drank," the text says, remember, "he and the men who were with him, and he slept there the night. Rising the next morning he said, 'Allow me to go that I may return to my master.' " Since everything has worked out well in this way from my point of view, he is saying, and, instead of anything being now left undone, since it also appeared satisfactory to you, "allow me to go that I may return to my master."

Genesis 24:53 — HOMILIES ON GENESIS 48.28

Why do you hesitate and delay, he is saying, if God makes everything so easy for me?… Observe how even these men in their ignorance suggest to the maid what is going to happen, with God directing their minds to it. You see, they foretell to her both facts, that she would become countless thousands and that her offspring would take possession of the cities of their enemies. Do you see God's providence emerging clearly in every situation, and how the Lord of all arranges for the future to be foretold even by nonbelievers?

Genesis 25:21 — HOMILIES ON GENESIS 49.5-6

One question is worth raising initially: If she and her husband were conspicuous for their good life and both concerned for chaste living, why was she barren? We cannot find fault with their life or say barrenness was the result of sin. To grasp the full extent of this remarkable circumstance, remember that it was not only herself who was barren but also the good man's mother, Sarah; and not only his mother but also his daughter-in-law—I mean Jacob's wife Rachel.What is the meaning of this gallery of sterile people? All were good people, all virtuous, all given testimony by God; of them he said, "I am the God of Abraham, the God of Isaac and the God of Jacob." And blessed Paul says, "Hence God is not ashamed to be called their God." There is great commendation of them in the New Testament; great praise of them in the Old. In each case they were distinguished and remarkable men, yet all had barren wives. They spent a long period in a childless condition. So whenever you see a man and wife of virtuous life experiencing childlessness, whenever you see pious people devoted to religion yet childless, don't think it is the result of sin. After all, many reasons for God's designs are beyond our understanding, and we ought to thank God for everything and brand as wicked only those living in sin, not those without children. It frequently happens, in fact, that God works things for our good without our realizing the reason for what happens. Hence in every case we should marvel at his wisdom and praise his ineffable love.

Genesis 25:21 — HOMILIES ON GENESIS 49.7

These things are told for our benefit so that we may give evidence of much goodwill and not pry into God's plans. Yet we need to explain the reason why these women were barren. What, then, is the reason? So that when you see the Virgin giving birth to our common Lord you may not be incredulous. Exercise your mind, it is saying, on the womb of these sterile women, so that when you see an infertile and sealed womb opened for childbearing by God's grace, you may not be surprised to hear that a maiden gave birth. Or rather, feel surprise and amazement but don't refuse faith in the marvel. So when the Jew says, "How did the Virgin give birth?" say to him, "How did the sterile old woman give birth?" In that case, you see, there were two impediments, her advanced age and the imperfect condition of nature, whereas with the Virgin there was one impediment, her not having experienced marriage. Consequently the barren woman prepares the way for the virgin.

Genesis 25:34 — HOMILIES ON GENESIS 50.7

Listening to this, however, let us learn the lesson never to neglect the gifts from God or forfeit important things for worthless trifles. I mean, why, tell me, should we be obsessed with a desire for money when the kingdom of heaven and those ineffable blessings are within our grasp, and why prefer blessings that endure forever and ever to those that are passing and scarcely last until evening? What could be worse than the folly of being deprived of the former through lust after the latter and never being able to enjoy them in a pure fashion? What good, after all, tell me, is such wealth? Are you not aware that acquisition of great wealth brings us nothing else than an increase in worry, anxiety and sleeplessness? Do you not see that these people (in particular those possessing great wealth) are, so to say, everyone's slaves, and day in and day out are in fear even of shadows? This, you see, is the source of plotting, envy, deep hatred and countless other evils. Often you would see the person with ten thousand talents of gold hidden away calling blessed the one behind the shop counter who prepares his own meals by hand.

Genesis 26:1 — HOMILIES ON GENESIS 51.5-6

In case you might think he was talking about that previous famine, accordingly he added, "besides the famine in the patriarch's time," that is to say, another similar famine beset the land in Isaac's time as in his father's time. The scarcity of the necessities of life threw everyone into great apprehension, compelled them to leave their own home and travel to those places where it was possible to find an abundance of resources.Hence this good man too, on seeing the famine, "took the journey," the text says, "to visit Abimelech in Gerar." This was where Abraham came too, you remember, after his return from Egypt.

Genesis 26:2 — HOMILIES ON GENESIS 51.6

Now it is likely that Isaac also made for there on account of his intention to continue on from there into Egypt; for proof of this, listen to what Scripture says: "God appeared to him and said, 'Don't go down into Egypt.' " I do not want you to make that long journey, he is saying, but to stay here. Instead of allowing you to experience that hardship, I am going to put into effect the promise made to your father; the promises to him will be fulfilled in you, and you will experience the pledges to him. "Don't go down into Egypt but dwell in the land that I show you, and be a sojourner in that land."

Genesis 26:3 — HOMILIES ON GENESIS 51.7-8

Lest the good man think it was out of a wish for him to experience the hardship of famine that God gave this direction not allowing him to go into Egypt, God said, Don't be distressed; don't be concerned—stay here: "I will be with you." You have the supplier of all good things, so entertain no concern. After all, I the Lord of all will be with you—and not only that, but "I will bless you." That is to say, I will make you prosperous and provide you with blessing from myself. What could be more blessed than this good man in receiving such a wonderful promise from God, "I will be with you and bless you?" … But how will I bless you? "To you and your descendants I will give this land." You think you are visiting these parts as a stranger and nomad; know that to you and your descendants all this land will be given. That you may have confidence, realize that "the oath I swore to your father Abraham" I will fulfill in you.Observe God's considerateness; he did not simply say, "The covenant I made with your father, nor the promises I made"; instead, what? "The oath I swore." "I assured him with an oath," he is saying, "and I must put my oath into effect and bring it to fulfillment." Do you see God's loving kindness? His words are uttered not with a view to his own dignity but out of considerateness of our limitations.

Genesis 26:4 — HOMILIES ON GENESIS 51.9

Then he teaches Isaac what it was he promised and the things about which God had given him confirmation. "I will make your descendants as numerous as the stars of heaven." This, you remember, he had said to the patriarch as well, that his descendants would be so numerous as to be compared with the stars and the sand: "I will give all this land to your descendants," he said, "and in your descendants will all the nations of the earth be blessed." Hence the promises made to him I will fulfill in you, "for the reason that your father Abraham obeyed my voice and kept my commands, my judgments and my laws." See God's wisdom in stirring up the good man's thinking, making him more enthusiastic and having the effect of rendering him an imitator of his father. After all, God is saying, if Abraham was judged worthy of such a wonderful promise for obeying my voice, on account of his virtue I am about to fulfill it in you, the child born to him. And if you yourself become an imitator of him and tread in his path, consider the degree of favor you will enjoy from me and the care you will be accorded. I mean, the man destined to prosper for someone else's virtue will be accorded much greater favor if he himself proves virtuous.

Genesis 26:5 — HOMILIES ON GENESIS 51.10-11

But what is the meaning of "for the reason that he obeyed my voice and kept my commands, my orders, and my judgments"? I said to Abraham, "Go forth from your country and your kindred, onward to a land that I will show you." He left what he had and set off for an uncertain goal. He did not dally or delay; instead, with complete enthusiasm, Abraham obeyed my call and carried out my commands. In turn I promised him things beyond nature and, despite his despair on the score of age and the unsuitability for childbearing on the part of himself and your mother, he heard from me that his descendants would develop into such a great number as to fill the whole land. Yet he did not become deranged in mind or lose faith. Hence it was reckoned as righteousness in Abraham to trust in my power and have confidence in my promises.…After your birth your mother was ill disposed toward her maidservant's child Ishmael and wanted to drive him out of the house with Hagar so that he should have nothing in common with you. The patriarch had some natural inclination toward him out of his fatherly affection; but when he heard from me, "Do what Sarah wants," he ignored his natural affection and drove out Ishmael along with the maidservant, obeying my call and keeping my commands in every detail. I mean, when he received the ultimate command from me to offer up as a sacrifice the son he so much desired, the gift of his old age, Abraham did not pry into the reasons. Neither was he disturbed in his thinking; nor did he betray the news to your mother or reveal to you what was about to be done by him. Instead, with steadfast resolve and heightened zeal, he pressed ahead to put my command into effect. So I rewarded his intention by preventing the execution of the deed. Since, then, he had in everything given evidence of complete obedience and observance of my commands, consequently I am making you, his child, the inheritor of the promises made to him. So imitate his obedience, and believe my words so as to be found worthy of a manifold reward for your father's virtue and also for your own obedience. Don't go down into Egypt; rather, stay here. Do you see God's loving kindness in strengthening Isaac's resolve through the memory of his father's virtue?

Genesis 26:8 — HOMILIES ON GENESIS 51.12-13

Now Isaac was there a long time. Abimelech looked out of the window and saw him fondling his wife, Rebekah; he summoned him and said to him, "So she is your wife? Why did you say, 'She is my sister?' " Since the good man was unmasked by this evidence, instead of dissembling any further, he admitted it and gave a clear explanation of why he brought himself to call her his sister. He said, "I was afraid I might be killed on her account; the fear of death drove me to this extreme."Perhaps, however, he had been forewarned, since Isaac's father too had saved his own life by devising such a stratagem, and, for this reason, Isaac followed the same path. The king, however, had a lively memory of what he had suffered in the case of the patriarch for abducting Sarah, and at once he admitted his liability to punishment from on high by saying to him, "Why did you do it? Some one of my people could easily have slept with your wife, whereas you would have had us be in ignorance." This deception, he is saying, we have already undergone at the hands of your father, and in the present case had we not quickly come upon the truth, we were on the verge of undergoing the same. "You would have let us be in ignorance." You see, that time too they were on the verge of sinning through ignorance, and this time you were within a hairsbreadth of causing us to fall into sin out of ignorance.

Genesis 26:11 — HOMILIES ON GENESIS 51.14-15

See God's providence; see his ineffable care. The One who had said, "Don't go down into Egypt; stay in this land, and I will be with you," was the one arranging all this and putting the good man in such a safe position. I mean, notice the king going to such trouble to ensure that he could live in peace and be free from all concern. After all, Abimelech threatened them all with death, the text says, "if anyone laid a hand on him or his wife." You see, since it was the fear—of death, I mean—that shook Isaac's resolve, consequently the loving Lord caused him to be rid of it and from then on to live in complete security. See the strange and remarkable thing in the way God, who is creative and wise and transforms everything according to his own wish and finds means where there are none, brings about in every way the security of his servants.Whence was it, after all … that this king showed such care for the good man, as if proclaiming his merits to all the inhabitants of the city and presenting him as a famous person and much admired by himself? In this way too Nebuchadnezzar, after casting the three children in the furnace and learning by experience the invincible power of the young men's virtue, began then to sing their praises and in every way to render them famous by his own tongue. This, after all, is a particular index of the abundance of God's power, when he causes his servants to be celebrated by their enemies. The man who with relish had the furnace lit and then saw that, on account of help from on high, the children's virtue survived even the fire's heat, was all at once changed, and he cried out, "Servants of God the most high."

Genesis 26:16 — HOMILIES ON GENESIS 52.6-7

Consider the degree of evil of those inhabitants such as even to begrudge the good man water. Not even the king, despite his having so much wealth, could withstand the impulse of envy but said, "Depart from us, because you have become far too powerful for us." What terrible malice; why, in fact, are you driving the good man off? Surely Isaac caused your subjects no harm? Surely he did no wrong? But that is what envy is like: It does nothing out of calm reason. I mean, on seeing the good man enjoying such favor from the God of all, Abimelech should rather have respected him, should rather have shown him honor so as himself to win favor from on high because of the honor shown him. But instead of doing that, he even tried to drive him off, saying, "Depart from us, because you have become far too powerful for us."That is what envy is like, after all: It cannot simply accept others' success but instead regards the neighbor's prosperity as a disaster for itself and is devastated by the neighbor's good fortune. That is precisely what happened here: having authority over the whole city and holding everyone in his thrall, the king said to this nomad, this vagrant, wandering hither and yon, "Depart from us, because you have become far too powerful for us." Isaac really was more powerful, with help from above in every circumstance and protected by God's right hand.

Genesis 26:35 — HOMILIES ON GENESIS 53.1-2

See how much can be learned from these few words. I mean, why did it indicate to us Esau's age? Not idly, but for us to learn from it Isaac's advanced years and the fact that he was now well beyond his prime. You see, if we recall what was said before, that at the time he married Rebekah he was in fact forty years old, whereas when the children were born he was sixty, we will realize that now at a hundred he had reached the height of old age. Since, in fact, it is next about to recount to us that because of his age he had poor eyesight, accordingly it indicates his age to us so that we might be in a position to know precisely Isaac's time of life. So it said, "Now, Esau was forty."Then for us to learn the boy's indiscretion in taking brides from races he should not have, it revealed to us that one was from the race of the Hittites, the other from the Hivites. Yet knowing as Esau did the pains taken by the patriarch in giving express orders to his servant to select a bride for Isaac from his own tribe and the fact that their mother Rebekah came from Haran, he should not have set his mind on any such thing. In order, however, to show from the outset the undisciplined character of Esau's behavior, he took those wives before seeking advice. And for us to learn their intractable nature Scripture says, "They were at odds with Isaac and Rebekah." What could be more galling than this antipathy when they were due to show complete respect and not only did not do this but were even prepared for hostility?

Genesis 27:3 — HOMILIES ON GENESIS 53.3-4

Notice in this, dearly beloved, God's ineffable wisdom: Whereas the father gave evidence of natural affection by giving these directions to Esau, the wise and resourceful Lord caused his own prediction to be brought to pass by means of Rebekah, thus teaching us the power of virtue and mildness of manner. I mean, one son considered himself to hold pride of place by birthright and by his father's preference for him, and yet he was suddenly found to be bereft of all this. The other son, on the contrary, being endowed with homely virtues and enjoying the help of favor from above, won his father's blessing against his will. Nothing is more powerful than the person helped by that mighty right hand.In any case, look carefully at all this so as to learn the extraordinary nature of God's designs: One man enjoyed favor from that source and was accorded great cooperation in everything so that the father's blessing was transferred to him. The other lost everything, forfeiting what was his because of the evil of his ways.

Genesis 27:8 — HOMILIES ON GENESIS 53.5

See a mother's affection, or rather God's designs: He it was who prompted her to make plans and also made sure all turned out well. Do you see the mother's excellent planning? See also Jacob's circumspection in showing his mildness of manner in his reply. "He replied to his mother, 'My brother Esau is hairy, whereas my skin is smooth. Perhaps my father may touch me, and I will appear ridiculous to him and bring on myself a curse, and not blessing' " Remarkable the child's dutifulness and his respect for his father: "I am afraid," he says. "My efforts may have the contrary effect. I may seem out of step with my father's wishes and win a curse instead of a blessing." So what does Rebekah do, this extraordinary woman of great affection? Since she was not concocting this only out of her own thinking but was also implementing the prediction from on high, she took every care to banish fear from the child and instill courage so as to bring off the plan. Instead of promising him that he would be able to deceive his father and elude detection, what did she say? "Let the curse on you fall on me, child; just heed my word, and go and fetch it for me." "Even if anything like this should happen," she is saying, "you personally will suffer no harm. So don't be afraid: Take heart, 'heed my word,' and do what I advise you." This really is a mother's love, readily accepting everything for her child's sake.

Genesis 27:15 — HOMILIES ON GENESIS 53.6-7

Notice here, I ask you, along with Rebekah's affection, her great wisdom as well. Since it was mentioned previously that one was hairy and the other smooth-skinned, she clad him in Esau's clothing, the text says, and covered his skin, disguising him all over so as to bring off the deception. And after putting the food and bread into Jacob's hands she had him take it to his father.Consider here again, I ask you, how it was all due to grace from above. I mean, whereas we contribute our utmost, we enjoy in generous measure as well cooperation from God. You see, in case we show indifference and prove recalcitrant, he wants us also to make an effort so that in this way our contribution may be demonstrated. It is neither the case that everything is due to help from on high (rather we, too, must contribute something), nor on the other hand does he require everything of us, knowing as he does the extra-ordinary degree of our limitations. On the contrary, out of fidelity to his characteristic love and wishing to find some occasion for demonstrating his own generosity, he awaits the contribution of what we have to offer.

Genesis 27:46 — HOMILIES ON GENESIS 54.13

Notice how she found a plausible excuse. You see, whenever help from on high comes to support us, problems become simple and difficulties easy. So, since she too had the Lord of all seconding her intention, he put into her mind everything capable of bringing to realization the plan in process for her son's survival. "I am disgusted with life on account of the daughters of the Hittites. If Jacob takes a wife from the daughters of this land, what meaning would life have for me?" Here there seems to be a reference to the immorality of Esau's wives and the fact that they proved a source of great disgust to Isaac and Rebekah. Sacred Scripture narrated to us previously, you remember, that Esau took wives from the Hittites and Hivites: "They were at odds with Isaac and Rebekah." So, wishing to remind him of this, she more or less says to him, "You know how Esau's wives made life unpleasant for me, and how, on account of their hostility, I am now alienated from all the daughters of the Hittites and hate the lot of them on their account. So if it happens that Jacob takes a wife from among them, what hope of survival would then be left for me? What meaning would life have for me?" I mean, "if we can't put up with them, if even Jacob goes so far as to marry one of the daughters of this land, life is over for us."

Genesis 28:4 — HOMILIES ON GENESIS 54.14-15

See how this good man foretells everything to him and gives Jacob sufficient support for his comfort by forecasting to him his return and possession of the land and the fact that not only will he grow into a multitude but also that a league of nations will come from his descendants. On hearing this the young man carried out his father's wishes and traveled to Meso-potamia to his mother's brother, Laban.… Do you see, dearly beloved, how much perspicacity this loving mother showed in rescuing Jacob from danger by supplying a plausible excuse for his journey, neither highlighting Esau's wickedness nor revealing the reason to the father but giving appropriate advice to her son so that he might be persuaded through fear to accept what was said by her and propose a convincing plan to his father? Hence the good man went along with what she said and sent Jacob on his way after plying him with his blessings.

Genesis 28:11 — HOMILIES ON GENESIS 54.17

When the sun was setting, the text tells us, he slept where the night came upon him: "He took a stone and put it under his head." See the young fellow's hardy spirit: He used the stone as a pillow and slept on the ground. Consequently, since he was imbued with common sense and a hardy attitude and was free of all human pretence, he was found worthy of that remarkable vision. Our Lord is like that, you see: When he sees a dutiful soul that makes no account of present realities, he demonstrates his own great care for him.

Genesis 28:13 — HOMILIES ON GENESIS 54.18

Notice here, I ask you, the extraordinary care of the loving God. When he saw [Jacob] consenting to the journey in accordance with his mother's advice, which came out of fear of his brother, and taking to the road like some athlete, with no support from any source, leaving everything instead to help from on high, Christ wanted at the very beginning of the journey to strengthen Jacob's resolve. And so he appeared to him with the words "I am the God of Abraham and the God of your father Isaac." I have caused the patriarch and your father to experience a great increase in prosperity; so, far from being afraid, believe that I am he who fulfilled my promises and will shower on you my care.

Genesis 28:18 — HOMILIES ON GENESIS 54.23

Since he had been granted wonderful favors by way of the vision, [Jacob] wished to make the place memorable by a name and to keep the memory fresh for future ages. He set up the stone as a monument, poured oil on it (this, after all, was probably all he had with him, traveling as he was like this), and to the loving God he offered a prayer characterized by complete good sense.

Genesis 28:22 — HOMILIES ON GENESIS 54.25-26

See the good man's gratitude: In making his request Jacob did not bring himself to ask for anything lavish—just bread and clothing. On the other hand, he promised to the Lord what lay within his power, realizing God's generosity in giving and the fact that he surpasses our expectations in rewarding us. And so he said, "I will consider the monument God's house, and of all the things provided me by you I will set aside a tenth." Do you see his godly attitude? He still had not received anything, and yet he promised to devote to God a tenth of what was due to be given him.Let us not pass idly by these words, dearly beloved. Instead, may we all imitate this good man, we in the age of grace imitating this man who lived before the law, and let us ask the Lord for nothing of this world. After all, he does not wait for a reminder from us. Even if we don't ask, he grants us what we need. "He makes the sun rise on evil people and good, and rains on just and unjust." Let us believe him as he advises us in these words, "Seek first the kingdom of God, and all these things will come to you in addition." Do you see that he personally has made the former things ready for us and promises to give the latter as a bonus? Accordingly, don't request as an initial favor what you are likely to receive as a bonus, thus reversing the due order. Instead, let us seek the former things, as he directed, so that we may come to enjoy the former and the latter.

Genesis 29:15 — HOMILIES ON GENESIS 55.6

Notice, I ask you, how when someone is helped by the hand from on high, everything goes favorably for him. "You shall not serve me for nothing," Laban says. "Tell me what your wages should be." In fact, this blessed man was acting out of love and was content simply to receive board and lodging and return him sincere thanks for it. But, since Jacob demonstrated great humility, Laban took the initiative in promising to pay him whatever wage he named.

Genesis 29:18 — HOMILIES ON GENESIS 55.7

See in this case too, I ask you, his keen discernment and how he had no desire for accumulating money. Far from haggling with Laban in the manner of a hireling and demanding something more, Jacob remembered his mother and his father's directions and showed his extraordinary meekness in saying, "I will serve you seven years for your younger daughter Rachel." You see, on seeing her from the outset at the well, he fell in love with her. See the man's right attitude: He sets a time for himself and by means of this period of years he provides himself with an adequate incentive for his own continence. Why are you surprised, dearly beloved, that he promised to serve seven years for the maiden he loved? To show, in fact, how his great love reduced the labor and the period of time, sacred Scripture says, "Jacob served seven years for Rachel, and in his eyes they were but a few days when measured against his love for her." The period of seven years, it is saying, was counted but a few days because of his surpassing love for the maiden. You see, when someone is smitten with love's desire, far from seeing any problem, he easily puts up with everything, albeit fraught with danger and much difficulty besides, having in view one thing only—obtaining the object of his desire.

Genesis 29:23 — HOMILIES ON GENESIS 56.10

Don't idly pass by this sentence, either. Much can be understood from it. [First], there is Jacob's simplicity in being deceived through his own ignorance of any wickedness; second, the fact that everything was conducted with such extreme decorum, no unnecessary display of lamps and dancers and torches, that Laban's deception took effect. It is possible, however, to learn from this incident Laban's affection for Jacob. You see, his purpose in devising this scheme was to keep the good man with him longer. I mean, he realized that Jacob was madly in love with one daughter and that, had he attained the object of his desire, he would then not have chosen to undergo servitude for the sake of Leah or reside with Laban. Hence, seeing Jacob's virtue and realizing that he would not otherwise get the better of him or persuade him, he had recourse to this deception and gave him Leah with her maidservant Zilpah.

Genesis 29:23 — HOMILIES ON GENESIS 56.2

Do you see with how much solemnity they conducted weddings in ancient times? Take heed, you who are swept up in the excitement of satanic rituals and besmirch the solemnity of marriage at its very beginnings. Surely there's no place for flutes? Surely there's no place for cymbals? Surely there's no place for satanic dances? Why is it, tell me, that you introduce such a nuisance into the house and call in people from the stage and the theater so as to undermine the girl's chastity with this regrettable expenditure and make the young person shameless?

Genesis 29:28 — HOMILIES ON GENESIS 56.12

You observe once again that the nuptials were conducted with all seemliness. Don't be disturbed, however, to hear that he married the elder girl and then the younger or judge happenings in those times by present conditions. In those times, you see, since it was the very beginning, people were allowed to live with two or three wives or more so as to increase the race; now, on the contrary, because through God's grace the human race has expanded into a vast number, the practice of virtue has also increased. I mean, Christ by his coming has sown the seeds of virtue among human beings and turned them into angels, so to say, thus rooting out all that former practice. Do you see how we should not be proposing that practice but rather seek out everywhere what is useful? Take note. Since the practice itself was evil, see how it has been rooted out, and no one is free now to propose it. Consequently I beseech you, far from seeking to adopt it in any way, search rather for what is useful, not what is spiritually harmful. If something good comes our way, even if it is not general practice, let us adopt it; but if it is harmful, even if general practice, let us avoid and turn away from it.

Genesis 29:31 — HOMILIES ON GENESIS 56.14

See God's creative wisdom. Whereas one woman by her beauty attracted her husband's favor, the other seemed to be rejected because she lacked it. But it was the latter God awoke to childbirth while leaving the other's womb inactive. He thus dealt with each in his characteristic love so that one might have some comfort from what was born of her and the other might not triumph over her sister on the score of charm and beauty.

Genesis 30:2 — HOMILIES ON GENESIS 56.19

Why, Jacob says, do you ignore the Lord of nature and fix the blame on me? He it is who has deprived you of the fruit of the womb. Why not make your request to him, who can open nature's workplace and quicken the womb to childbirth? So understand that God is the one who has deprived you of the fruit of the womb and granted your sister such fertility. So don't look to me for what I am powerless to provide and over which I have no lordship. I mean, if it lay in my power, I would certainly give you pride of place ahead of your sister by securing greater respect for you. But since, no matter to what degree I am kindly disposed to you, I can do nothing to solve your problem, address your request to him who inflicted the sterility and has the power to remedy it. See the good man's common sense in that, though provoked to anger by her words, he replied to her with great wisdom, instructing her precisely in everything and making the responsibility clear to her, lest by ignoring the Lord she might seek from another what God alone was able to provide.

Genesis 30:26 — HOMILIES ON GENESIS 57.2-3

Nothing is really more efficacious than meekness and nothing more powerful than it. See at any rate how, by a disarming use of meekness, Jacob also brought Laban to reply to him with great deference. "Laban replied to him," the text goes on, remember, "If I have found favor in your sight, and the omens do not deceive me, God has blessed me in your coming. Name your wage to me, and I will pay." "I am not unaware," he is saying, that in the wake of your coming I enjoyed favor from God more richly. So, since I recognize the kindness done me in your coming, "name any wage you care to mention, and I will readily pay it."Consider what a great thing meekness is, and don't pass idly by these words. Instead, keep in mind that the good man had made no mention of this nor looked for any payment for his trouble. [He] had said only this: "Let me have my wives and children, for whom I was in your service, so that I may depart." And yet the other man, out of respect for the good man's great meekness, replied, "Tell me what wage you want to be paid by me, and I will cheerfully pay it." After all, were not "Jacob's wives and children in his company"? So why did he say, "Let me have my wives and children"? Jacob was giving him due respect and displaying in every circumstance his typical behavior, and wishing as well to take his leave without hindrance. Notice, at any rate, from these words how he won Laban over to the extent of promising to pay a wage and to leave the decision to him.

Genesis 30:30 — HOMILIES ON GENESIS 57.4

"I call you to witness my labors," he is saying. "I mean, you know how I did my best with good grace and how, after taking charge of your poor creatures, I made them grow into a vast herd through my attention and vigilance." Then, to show his godly attitude, he added, "The Lord, you see, has blessed you in my coming. So isn't it high time for me to build a house of my own?" You yourself know that after my arrival grace from on high increased your prosperity. So now, since I too have made every effort on my part with good grace in discharge of my service and the grace of God has become manifest, it is only fair that I too should build a house for myself." Now, what is the meaning of "build a house for myself"? It means, to live now in freedom and to pay attention to a house of one's own.

Genesis 30:40 — HOMILIES ON GENESIS 57.7

The good man did this, not of his own devising but with grace from on high inspiring his mind. You see, it was not done according to human reasoning but was quite unusual and beyond natural logic.

Genesis 31:1 — HOMILIES ON GENESIS 57.9

See how envy drove them to ingratitude, and not only them but also Laban himself. "Jacob saw Laban's attitude to him," the text goes on, remember, "and, lo, it was not as it had previously been." You see, his sons' words deranged his mind and made him forget what he had said some time before in conversation with Jacob, "God has blessed me in your coming." After thanking the Lord for making his wealth increase through the arrival of the good man, he was now disturbed in mind under the influence of his sons and inflamed with envy, perhaps because he saw the good man's fortunate circumstances, and so he was not prepared to behave toward him in the same way.

Genesis 31:3 — HOMILIES ON GENESIS 57.10

Do you see the good man's great meekness, on the one hand, and their ingratitude, on the other, and how they could not bear to hold their envy in check but even affected their father's attitude? See now God's ineffable care and the degree of considerateness he employs when he sees us doing our best. I mean, when he saw the good man the object of their envy, he said to Jacob, "Return to the land of your father and to your birthplace, and I will be with you." You have had enough of living in a foreign land, he is saying. What I promised you previously in the words "I will return you to your country," this I now intend to bring to pass. So go back without fear; after all, "I will be with you." You see, to prevent the good man becoming lethargic in departing instead of taking to the road with confidence, he says, "I will be with you." The One who has managed your affairs until now and caused your descendants to increase, "I will be with you" in future as well.

Genesis 31:12 — HOMILIES ON GENESIS 57.13

We learn from this that whenever we bear people's wrongdoing meekly and mildly, we enjoy help from on high in a richer and more abundant measure. Accordingly, far from resisting those bent on abusing us, let us bear it nobly in the knowledge that the Lord of all will not forget us, provided we ourselves give evidence of our good will. "Vengeance is mine," Scripture says, remember, "I will repay, says the Lord." Hence Jacob also said, "God did not allow him to do me harm." I mean, since he actually intended to deprive me of payment for my work, he is saying, the Lord gave evidence of his care for us in such marvelous abundance as to transfer all his substance to us. He has shown such care for us, aware that I performed his service with good grace, whereas Laban was not kindly disposed to me. For proof that I do not idly say this or with any intention of accusing him without rhyme or reason, I even have God as my witness to what has been done to me by your father. "I have observed all that Laban has been doing to you," God says, remember—not only that he has deprived you of your wage but as well, instead of being disposed toward you as he was previously, he has a completely distorted attitude.

Genesis 31:17 — HOMILIES ON GENESIS 57.16

Consider, I ask you, the good man's noble resolve in quelling every sentiment of fear or reluctance when responding to the command of the Lord. I mean, when he saw Laban's attitude was not promising, he refrained from confronting him as before; instead, he discharged the direction from the Lord by taking his wives and children and making tracks.

Genesis 31:19 — HOMILIES ON GENESIS 57.17

This was included not by chance but for us to know how they still clung to their ancestral habits and showed great devotion to the household gods. I mean, consider how [Rachel] went to so much trouble as to steal nothing else of her father's than the household gods alone and did it without her husband noticing; Jacob would not have allowed it to happen, you see.

Genesis 31:24 — HOMILIES ON GENESIS 57.19-20

Wonderful is the Lord's goodness. When God saw Laban bent on fighting and intent on conflict with the good man, he said as if to check his intention by word, "Watch yourself, lest you be guilty of evil words to Jacob." Don't try even in word to harass Jacob, he is saying, but watch yourself; check this wicked assault of yours, repress your anger, rein in your seething thoughts and forbear harassing him even in word. Notice, I ask you, God's loving kindness. Instead of bidding Laban return to his own place, he only directed him to deliver no harsh or severe words to the good man. What on earth was the reason for that? For the good man to learn in fact and by experience the degree of care he was accorded by God.You see, had Laban turned back, how would the good man or his wives have known this? Hence God allowed Laban to come and from his own lips to confess the words spoken to him by God. He did so that the good man might also gain greater enthusiasm for his journey and embrace it in confidence and that his wives might come to know how much care Jacob was accorded by the God of all and so reject their father's deception and imitate the good man. They thus gained from the incident considerable instruction in knowing God. I mean, what came from Jacob was not so convincing as the words spoken by Laban, who was still a devotee of idols. After all, the testimony of infidels and opponents of religion always carries with it great power to convince. This in fact is a sign of God's creative wisdom, when he turns the enemies of truth into the very witnesses to truth, who then by their own mouth fight on its side.

Genesis 31:26 — HOMILIES ON GENESIS 57.21

See how the command from God repressed [Laban's] great rage and restrained his anger. Hence Laban directs his words to [Jacob] with extreme mildness, almost apologetically, and shows signs of fatherly affection for him. In fact, whenever we enjoy providence from on high, we not only succeed in avoiding the schemes of wicked people, but should we even encounter untamed beasts, we would suffer no harm. You see, the Lord of all gives evidence of the abundance of his characteristic power by transforming the nature of the beasts and turning it into the gentleness of sheep, not by removing their animal characteristics but, while leaving these in their nature, causing the beasts to appear as sheep. You could observe this not only in wild beasts but also in the elements themselves; at his will the very elements forget their power, and not even fire shows the characteristics of fire.

Genesis 31:30 — Unknown work

What extraordinary folly—what kind of gods are these of yours that can be stolen? Aren't you ashamed to say, "Why did you steal my household gods?" See the extraordinary extent of Laban's selfdeception such that people endowed with reason should worship wood and stone. These gods of yours, Laban, could not prevent their being stolen. How could they, after all, being made out of stone? The God of this good man, on the contrary, even if the good man was unaware of it, checked your aggression. Are you ignorant of your own error while still charging the good man with theft? After all, why on earth would the good man bring himself to steal them when he despised them, or rather realized they were made of stone and had no feeling? Homilies on Genesis

Genesis 31:35 — HOMILIES ON GENESIS 57.28

Wonderful is the shrewdness of Rachel, by which she succeeded in outwitting Laban. Let those heed it who are victims of deceit and give great importance to the worship of idols. "She put them under the camel saddles," the text says, "and sat on them." What could be more ridiculous than these people? Although endowed with reason and accorded such wonderful preeminence in God's loving kindness, they bring themselves to worship lifeless stone, and, far from being ashamed or having any sense of such absurdity, they even make a habit of it like dumb animals. Hence Paul also wrote in these words, "You know that when you were pagans, it was to mute idols you went off in your frenzy." Rightly did he say "mute"; people with the faculty of speech, enjoying reason and hearing, betake themselves to things of no such faculties like irrational animals. What excuse would such people in fact deserve?

Genesis 31:44 — HOMILIES ON GENESIS 57.37

Consider how Laban is gradually introduced to knowledge of God. The man who previously brought the charge of theft of his household gods against the good man and conducted such a close search now says, "Since there is no one capable of acting between us, in case anything happens later, let God act as witness between us to witness what is now being done by us. He is present, the one who sees everything, whose attention nothing can escape, who reads each person's mind."

Genesis 31:55 — HOMILIES ON GENESIS 57.39

Do you see, dearly beloved, God's great wisdom in demonstrating his care for the good man, as well as at the same time deterring the other from his injustice and, by forbidding him from speaking evil against Jacob, conducting him gradually to the path of knowledge of God? Though Laban had been pacing about like a wild beast intent on snaring and destroying him, he made his excuses, kissed his daughters and their sons good-bye and returned home.

Genesis 32:1 — HOMILIES ON GENESIS 58.2

You see, once fear of Laban faded and was no more, then fear of his brother took hold of Jacob; so the loving Lord wanted to give the good man heart and drive out all his apprehension. Thus he caused Jacob to see the angels' camp. "God's angels accosted him," the text says, remember. "Jacob said, 'This is God's camp,' and he called that place Camps," with the result that from the name there was a constant reminder of the vision that occurred to him there.

Genesis 32:3 — HOMILIES ON GENESIS 58.3

See how great was Jacob's fear even after the vision had affected the good man. He was afraid of his brother's aggression and was concerned lest the memory of what had been done by him previously might provoke Esau into an attack on him. "Say to my lord Esau, 'Thus says your servant Jacob: I was dwelling with Laban and tarried until now; I acquired cattle and asses and sheep, servants male and female. I have sent word to my lord in the hope that your servant may find favor with you.' " Notice how Jacob was afraid of his brother, and hence out of a wish to placate him he sent word ahead alerting him to his coming, the wealth acquired by him and where he had spent all the time, so as to calm Esau's anger and succeed in making him gracious. This in fact happened, for God placated his heart, allayed his anger and rendered him gracious. After all, if by the words Jacob spoke to Laban, who had hunted him down in such awful rage, he caused him to suffer such great apprehension, much more did he cause his brother to be more affable to the good man.

Genesis 32:6 — HOMILIES ON GENESIS 58.4

See how this was sufficient to aggravate the good man's fear. Far from realizing precisely his brother's intent, Jacob was terrified to learn the number of those approaching and suspected that they were bent on hostilities and so wanted to catch up with him. Note the text says, "Jacob was in a state of fear and perplexity." Fear disturbed his thinking, and instead of knowing what to do, he was at a loss; hence Jacob was terrified of almost everything, and, with the prospect of death before him, "he divided all the people with him into two camps." You see, he said, "If he comes upon one camp and attacks it, the other will have the chance of being saved." While it was Jacob's fear and great terror that suggested this, … seeing himself caught in a trap he had recourse to the invincible Lord and invoked the promises made him by the God of all, as if to say to him, "Now the time has come for a good man to enjoy your complete assistance on account of the virtue of his forebears and the promises made by you."

Genesis 32:13 — HOMILIES ON GENESIS 58.6

See the good man's godliness and proper sense of values in requesting nothing from the Lord other than fulfillment of his promises. After giving thanks for his former benefits by confessing that while naked and destitute he had been brought to such affluence, Jacob entreats God to snatch him from danger. Recall that Jacob says, "You told me, 'I will make your descendants to be like the sand of the sea, which in number will defy counting.' " Having made this appeal to the Lord, however, and having offered this supplication to the Lord, Jacob also made every effort on his own part. Selecting gifts from what he brought with him, the text says, Jacob sent them to his brother, spacing out what was sent and giving instructions with the aim of appeasing Esau by word and alerting him to his own arrival. Recall that the text says, " 'Behold, your servant is right behind us,' so as first to appease him, and then we can meet face to face." "After this," remember Jacob says, "I will meet him face to face; perhaps he will be pleased to see me." The gifts went ahead of him.

Genesis 32:28 — HOMILIES ON GENESIS 58.10

Do you see how God revealed the complete explanation of why he demonstrated such considerateness? At the same time God taught this good man [Jacob] through the imposition of the name [Israel] who it was that he had seen and had been allowed to hold on to. Recall the text says, "You will no longer be called Jacob but Israel." Now Israel means "seeing God." "Since you are privileged to see God, insofar as it is possible for a human being to see him, hence I also give you this name so that it may be clear to everyone in future that you were accorded a vision." And he added, "For you have fought with God and will thus be powerful in dealing with human beings." No longer have any fear or expect to suffer any harm from anyone. Having gained such might in the first place as to succeed in wrestling with God, much more will you prevail over human beings and prove superior to all.

Genesis 32:30 — HOMILIES ON GENESIS 58.11-12

Do you see how much confidence Jacob gained from the vision he had? That is to say, "my spirit survived," he is saying, "which had almost perished from fear. Since I was privileged to see God face to face, 'my spirit survived.' " Now the sun rose on him as he passed the sight of God.Do you see how the Lord shows considerateness for our human limitations in all he does and in arranging everything in a way that gives evidence of his characteristic love? Don't be surprised, dearly beloved, at the extent of his considerateness; rather, remember that with the patriarch as well, when Abraham was sitting by the oak tree, God came in human form as the good man's guest in the company of the angels, giving us a premonition from on high at the beginning that he would one day take human form to liberate all human nature by this means from the tyranny of the devil and lead us to salvation. At that time, however, since it was the very early stages, God appeared to each of them in the guise of an apparition, as he says himself through the inspired author, "I multiplied visions and took various likenesses in the works of the inspired authors."

Genesis 32:32 — HOMILIES ON GENESIS 58.14

Just as the truth is quite plain in this case, however, so with the good man a kind of apparition occurred that had the effect of convincing the good man of the degree of care he enjoyed from God and the fact that Jacob would be unvanquished by all those plotting against him. Then, in order that the vision he had would not be forgotten by anyone in the future, "his thigh made him limp. For this reason the sons of Israel do not eat the nerve that stiffened on the flat of his thigh, because he lay hold of the flat of Jacob's thigh, and it stiffened." You see, since the good man had completed his lifespan and was about to leave this life, and since the providence accorded him by God and the marvelous considerateness should be known to the whole human race, accordingly it says, "The sons of Israel do not eat the nerve that stiffened on the flat of his thigh." Aware of their ingratitude and the way, they forgot God's kindnesses; he therefore devised a constant reminder for them to have of the kindnesses done by him and arranged for these reminders to be preserved in their observances of this kind. You can find this throughout the whole of Scripture. In fact, this in particular is the explanation of the great number of observances. They represent God's wish that future generations would unfailingly meditate on God's kindnesses and, by consigning them to oblivion, not have recourse again to their own errors—a particular weakness of the Jewish people. I mean, those who give evidence of their typical ingratitude in the face of these very kindnesses would all the more readily, had this not happened, have banished from their mind all that had been done for them by God.

Genesis 37:2 — HOMILIES ON GENESIS 61.2

Why does he also indicate to us Joseph's age? For you to learn that his youth constituted no obstacle to virtue and for you to have a complete awareness of the young man's obedience to his father and his sympathy for his brothers despite their savagery. Despite his being so well disposed to them, Joseph was unable to win them over to concord with him on the grounds of his youth so as to be willing to maintain the bond of love. Instead, they saw from the outset the youth's inclination to virtue and the father's favor for him and were prompted to envy him. You see, "they brought false reports about Joseph to their father Israel."

Genesis 37:3 — HOMILIES ON GENESIS 61.3

What is meant by "he loved Joseph more than all his other sons, as he was a son of his old age"? Since he was born in Jacob's old age, it is saying, toward the end of his life, on this account he loved Joseph more than all the others. You see, somehow the children born to one in old age seem particularly dear and manage to attract their father's favor in greater measure. For us to learn, however, that this was not the only factor in winning his father and causing him to prefer him to his brothers, sacred Scripture teaches us that even after him another son was born. If the manifestation of love had proceeded according to natural inclination, that last son would have been loved more for being truly a son of his old age and born at the time the good man reached the end of his life. So what can we say it means? That it was a kind of grace from on high that made the young man amiable and rendered him preferable to all the others on account of the virtue of his soul.… In Scripture the reason is given as his being a son of his old age and on that account he loved him more, in case the real reason might increase the brothers' envy.

Genesis 37:4 — HOMILIES ON GENESIS 61.4

Envy is a terrible passion, you see, and when it affects the soul, it does not leave it before bringing it to an extremely sorry state. [It damages] the soul that gives it birth and affect[s] the object of its envy in the opposite way to that intended, rendering him more conspicuous, more esteemed, more famous—which in turn proves another severe blow to the envious person. Notice at any rate in this instance how this remarkable man is depicted as ignorant of what was going on and conversing cheerfully in great simplicity with them as his brothers who had caused the same birth pangs as he.… They for their part were in the grip of the passion of envy and were thus brought to hate him.

Genesis 37:5 — HOMILIES ON GENESIS 61.7

See the extraordinary degree of their blindness: they themselves interpreted the dream. In fact, it is not possible to claim that it was in ignorance of the future that they bore him ill will; rather, it was learning the future from the dreams that added to their hatred. O excess of stupidity! They should have shown Joseph greater favor after learning the facts, set aside any grounds for hatred, banished the passion of envy. But they were dulled in their thinking and could not see at a glance that everything they were doing rebounded on themselves, and so they aggravated their hatred of him. O why, poor tormented creatures, do you display such envy, denying your condition as brothers and the fact that the revelation of dreams makes obvious God's favor for him? After all, surely you do not now believe that the events foretold by God can be thwarted? You see, just as you made an interpretation of the dream, so will it shortly come to pass, no matter how many ruses you intend to devise. I mean, the Lord of all, creative and wise as he is, revealing the abundance of his characteristic power, often allows many obstacles to develop before fulfillment so that he may put into effect his previous decisions and thus demonstrate the extraordinary degree of his power.

Genesis 37:14 — HOMILIES ON GENESIS 61.10

Now all this happened so that Joseph's regard for his brothers might be demonstrated and their murderous intent might come to light. On the other hand it happened also as a type of things to come, the outlines of truth being sketched out ahead of time in shadow. As Joseph went off to his brothers to visit them, to those who had no respect for brotherhood or for the reason of his coming and who first intended to do away with him and then sold him to foreigners, so too our Lord in fidelity to his characteristic love came to visit the human race. Taking flesh of the same source as ours and deigning to become our brother, he thus arrived among us. Paul too cries out in these words, "It is not the condition of angels he takes to himself but descent from Abraham. Hence the need for him to become like his brothers in everything."

Genesis 37:28 — HOMILIES ON GENESIS 61.15-16

What an unlawful contract! What baleful profit! What illicit sale! The one who caused the same birth pangs as yourselves, the one so dear to your father, the one who came to see you, who never did you the slightest wrong, you endeavored to sell—and sell to savage people traveling down to Egypt.What unlawful frenzy! What dreadful malice! I mean, even if you did this out of fear of the dreams, convinced that they would certainly come to pass in every detail, why did you attempt the impossible and give evidence by what you did of your hostility toward God, who had foretold this to Joseph? If, on the contrary, you give no credence to the dreams but consider them nonsense, why did you do what brought you everlasting defilement and caused your father irreparable grief? But what excess of passion—or rather, of a bloodthirsty intention! You see, when someone is obsessed with some improper exploit and becomes intoxicated with improper designs, he does not keep before him the unsleeping eye; he has no respect even for nature or anything else that could bring him to compassion. That was the situation with these men too. They were not concerned that he was their brother, that he was only a youth, that he was so dear to their father, that he had no experience of life in foreign parts or living in exile and yet was on the point of departing for such a land and living among savages. Instead, they abandoned every sane consideration and had one thing on their minds, allowing their envy to have (as they thought) an immediate effect.

Genesis 37:36 — HOMILIES ON GENESIS 61.2

I think this was a further blow to those men: they saw that Jacob gave evidence of such ardent love for the one who was not present, nay rather was considered taken by wild beasts, and they were even more racked with envy. But whereas they would merit no excuse for being so cruel to their brother and their father, even the Midianites … serve the divine plan further by handing Joseph over to Potiphar, Pharaoh's chief steward. Do you see how things proceed gradually and systematically, and how in every circumstance Joseph shows his characteristic virtue and endurance so that, just as an athlete who has nobly contended will be crowned with the kingdom's garland, likewise the fulfillment of the dreams would … teach those who sold him that no advantage accrued to them from their awful ruse? Virtue, you see, has such power that even when under attack it emerges even more conspicuous. Nothing, after all, is stronger than virtue, nothing more powerful … not because it has such power of itself but because the one who acquires it also enjoys grace from on high. By enjoying grace from on high and being accorded assistance from there, virtue would be more powerful than anything, invincible and proof against not only the wiles of human beings but also the snares of the demons.

Genesis 38:14 — HOMILIES ON GENESIS 62.3

So, buoyed up with these promises Tamar sat in her father's house, the text says, waiting for her father-in-law's promise to take effect. When she saw that Judah was not prepared to honor his promise, for a while she accepted it mildly, forbearing to have relations with another man, being content with her widowhood and waiting for a suitable opportunity. She was anxious, you see, to have children by her father-in-law. When she saw her mother-in-law die and Judah make for Timnah to shear the flocks, she wished to obtain by stealth intercourse with her father-in-law and desired to have children by him, not out of incontinence—perish the thought—but to avoid appearing to be some nameless person. As a matter of fact, what happened was by divine design, and the result was that her scheme took effect.

Genesis 38:18 — HOMILIES ON GENESIS 62.5

Let no one who hears this, however, condemn Tamar. As I said before, she was carrying out the divine plan, and hence neither did she incur any blame, nor did Judah lay himself open to any charge. I mean, as you proceed along from this point, you will find Christ tracing his lineage from the two children born to him. In particular, the two children born to him were a type of the two people, prefiguring Jewish life and the spiritual life. For the time being, however, let us see how after Judah's departure a short time elapsed and then the affair came to light; Judah admitted his own involvement and acquitted her of any guilt. So, after Tamar had achieved what she wanted, she once more changed her dress, the text says, left the spot and returned to her home. Judah, of course, was aware of none of this; he kept his promise by sending a kid so as to recover the pledge given by him, but the woman was nowhere to be found, and the servant returned informing Judah that no word of the woman could be had anywhere. Learning this, Judah said, the text goes on, "Let's hope we are never condemned for being thought ungrateful." He was unaware of what had happened, you see.

Genesis 38:26 — HOMILIES ON GENESIS 62.7

What is the meaning of "She has more right on her side than I"? In other words, she is guiltless, whereas I condemn myself and without anyone to accuse me I confess—or rather, I have sufficient accuser in the pledge given by me. Then Judah goes on to supply a defense for Tamar by saying, "because I did not give her to my son Shelah." Perhaps, however, this happened for the reason that I am about to give. I mean, Judah thought that it was through her fault that death fell on Er and Onan. For fear of this he did not give Shelah to her despite promising to do so. Accordingly, so as to prove in fact that she was not responsible for their death but rather that they were punished for their own wickedness ("God took his life" the text says, remember, and again, "he put him to death," in reference to the second one), Judah himself had intercourse with his own daughter-in-law all unawares. He learned by later developments that, far from it being her fault, those men's wickedness made them liable to suffer punishment. So Judah admitted his own sin, delivered her from punishment and, the text says, "had no further relations with her," showing that he would not previously have had intercourse with her if he had not done so in ignorance.

Genesis 38:27 — HOMILIES ON GENESIS 62.8-9

Observe in this, I ask you, a mystery and a prediction of what is to come. You see, after the midwife bound the scarlet thread around his hand to make Zerah recognizable, then "he drew his hand back, and his brother came out." He yielded precedence to his brother, it is saying, and the one thought last came out first, and the one thought first emerged after him. "The midwife said, 'What a breach you have made for yourself!' He was called Perez." The name, in fact, means "breach" or "division," as you might say. "After him came his brother with the mark on his right hand; he was given the name Zerah," which means "sunrise."It was not idly or to no purpose that these things happened; rather, it was a type of things to come, revealing the events themselves. You see, what happened was not according to natural processes. I mean, how would it have been possible, after his hand was bound with crimson, for him to draw back again and give way to the one after him, unless there were some divine power arranging this in advance? It was also prefiguring, as if in a kind of shadow, the fact that right from the outset Zerah, which means sunrise (he is, after all, a type of the church), began to peer ahead; as he moved gradually forward and then retired, the legal observance denoted by Perez made its entrance. After that had held precedence for a long time, the former one—I mean Zerah, who had retired—came forward, and the whole Judaic way of life in turn yielded place to the church.

Genesis 39:2 — HOMILIES ON GENESIS 62.14

What is the meaning of "a man of means"? Everything went well for him, grace from on high preceded him everywhere, and the grace that flourished with regard to Joseph was so obvious as to become plain even to his master, the chief steward. Recall the text says, "His master realized that the Lord was with him, and whatever he did the Lord conducted successfully in his person. Joseph found favor with his master, who set him over his household and entrusted to him all his possessions." Do you see what it means to be helped by the right hand from above? I mean, behold, a young man, a stranger, a captive slave, yet entrusted by his master with his whole household: "he entrusted everything to him," the text says. Why? Because along with power from on high Joseph also contributed his own way of doing things. Recall the text states, "He gave him satisfaction"; that is to say, he did everything to his complete satisfaction.

Genesis 39:2 — Unknown work

What is the meaning of "the Lord was with Joseph"? Grace from on high stood by him, it is saying, and smoothed over all his difficulties. It arranged all his affairs; it made those traders well disposed to him and led them to sell him to the chief steward so that he should advance gradually and, by proceeding through those trials, manage to reach the throne of the kingdom. But you, dearly beloved, hearing that Joseph endured slavery at the hands of the traders and then experienced the slavery of the chief steward, consider how he was not alarmed and did not give up hope or debate within himself in these terms: "How deceitful were those dreams that foretold such prosperity for me! I mean, look, I have gone from slavery to harsh slavery and a range of masters, from one to another, forced to associate with savage races. Surely we haven't been abandoned? Surely we haven't been passed over by grace from on high?" He said nothing of the sort; he gave it not a thought; on the contrary, he bore everything meekly and nobly. "The Lord was with Joseph" after all, "and he became a man of means."

Genesis 39:4 — HOMILIES ON GENESIS 62.15

Then the loving God, though wanting to make Joseph feel completely secure, did not release him from slavery or set him at liberty. This, after all, is ever God's way, not to free virtuous people from dangers or preserve them from trials but, in the midst of such trials, to give evidence of his characteristic grace to such an extent that the very trials prove an occasion of festivity for them. Hence blessed David also said, "In my distress you gave me room to move"; "you did not take away the distress," he is saying, "or free me from it and make me be completely at ease, but, what is quite remarkable, you brought me peace though I was in fact still in distress." This is exactly what the loving Lord does in this case: "He blessed the house of the Egyptian in Joseph." Even the barbarian now learned that the man thought to be a slave was particularly close to God. "He turned over all his possessions into Joseph's keeping," the text says, "and had no care for anything except the food he ate." It was as if he had appointed him master of his whole household. The slave, the captive, held in his care all his master's possessions. This is what virtue is like: wherever it appears, it prevails over all things and controls them. You see, just as darkness is driven out with the rising sun, so too in this case every evil is absent with the approach of virtue.

Genesis 39:6 — HOMILIES ON GENESIS 62.16

That wicked beast the devil, however, seeing the good man's standing and the fact that he emerged even more conspicuous from those very things thought to be adversities, gnashed his teeth and fell into a rage. He could not bear to see the good man becoming so much more commendable as each day passed. He dug a deep pit for him and prepared what he thought was a mighty precipice that would bring him to his ruin and a terrible storm capable of causing him shipwreck. But the devil discovered before long that he was wasting his time and only heaping coals on his own head. "Joseph cut a fine figure and was good-looking," the text says. Why does it describe to us his physical charm? For us to learn that he was striking not only for charm of soul but also for his person. After all, Joseph was in the bloom of youth, "cut a fine figure and was good-looking." Sacred Scripture tells us this about him in advance so as to teach us that the Egyptian woman was under the spell of the young man's beauty in inviting him to that illicit association.

Genesis 39:8 — HOMILIES ON GENESIS 62.17

"Afterwards," it says. What is meant by "afterwards"? After Joseph had been entrusted with control of the whole household and after his being shown such esteem by his master, "his master's wife set her eye on Joseph." See the shamelessness of this wanton woman. It was not because she considered herself to be mistress of the house that she took this into her head; it was not because he was a servant. Instead, under the spell of Joseph's charm and aflame with satanic desire, she endeavored at this point to assail the young man. With this evil intent fixed in her mind, she looked for a suitable moment of privacy for putting into effect this illicit endeavor. "But he refused," the text says. He did not submit, nor did he accept the invitation. Joseph realized, you see, the great ruin it would bring him. Instead of thinking of himself, he was greatly concerned as well to deliver her from this folly and improper desire, as far as was possible. He offered her advice calculated to awaken her to a sense of shame and make her realize what was for her good.

Genesis 39:9 — HOMILIES ON GENESIS 62.18

What a grateful man! See how Joseph counts the blessings from his master so as to demonstrate the ingratitude she shows to her partner. "After all, I the servant," he is saying, "the stranger, the captive, enjoyed such security at his hands that everything came under my control, and there is nothing that he has kept from my control except you; whereas I am personally in charge of everything, to you alone am I subordinate, and you in fact are beyond my authority." Then, to deal her an opportune blow by reminding her of her husband's favor and persuade her not to prove ungrateful to her partner, he said, "You in fact are beyond my authority 'for the reason that you are his wife.' So if you are really his wife, 'how then could I do this wicked deed and commit sin in God's eyes?' " You see, since she was looking for privacy and waiting for an opportunity in her anxiety to escape the notice of her husband and all the servants of the household, he said, "How could I manage to do this wicked thing and commit sin in God's eyes?" I mean, what are you thinking of? Even if we succeed in escaping the notice of everyone, we will not be able to escape the notice of the unsleeping eye. That is the only one you need to fear, to be concerned and tremble about so as not to commit anything unlawful under his scrutiny.

Genesis 39:9 — HOMILIES ON GENESIS 62.24

Let us therefore make this our concern too, to have the Lord with us always so that what is done by us will be concluded successfully by him. You see, the person accorded this grace, even should he happen to find himself in the midst of troubles, will think nothing of them since the Lord of all, who creates and transforms everything, makes everything prosper for him and renders all difficulties easy. But how will we succeed in having the Lord with us and enjoying his guidance in everything? If we are vigilant and alert and imitate this young man's self-control, his other virtues and noble attitude, and if we see that it is so necessary for us to perform all our duties precisely so as never to be condemned by the Lord. We perform our duties to acknowledge that it is impossible to escape the notice of that unsleeping eye and that instead the sinner cannot but become liable to his punishments. Let us not place greater weight on respect for human beings than on God's anger but rather recall in every circumstance those words of Joseph, "How could I do this wicked deed and commit sin in God's eyes?" So when some temptation disturbs us, let us turn these words over in our mind, and every unholy desire will immediately be put to flight.

Genesis 39:10 — HOMILIES ON GENESIS 62.19

For us to learn the surpassing virtue of the good man and the fact that not once or twice but many times he endured this pressure and resisted the invitation by ceaselessly counseling her, Scripture says, "Although she kept inviting him day after day, he did not yield to her." When she observed him performing his duties in the house, she fell upon the young man like a wild animal grinding its teeth and grabbed his clothing to lay hold of him. Let us not pass this passage idly by. Instead, let us consider how much pressure the good man endured. I mean, in my view at any rate, it was not so remarkable that the three children survived unharmed in the middle of the Babylonian furnace and sustained no harm from the fire as it was remarkable and unprecedented that this remarkable young man had his clothes torn from him by this frenzied and intemperate woman without yielding to her. Instead, Joseph left the clothes in her hands and fled the scene in that condition. You see, just as those three children on account of their virtue enjoyed grace from on high and were seen to prove superior to the fire, so this man too, after making whatever effort he could and giving evidence of his struggle for continence with great intensity, enjoyed abundant help from on high. He all at once prevailed, thanks to such cooperation from God's right hand, and slipped from the clutches of that lustful woman. Then one could see this remarkable man emerging, divested of his clothes but garbed in the vesture of chastity, as though escaping unharmed from some fiery furnace, not only not scorched by the flames but even more conspicuous and resplendent.

Genesis 39:14 — HOMILIES ON GENESIS 62.20

But despite such a victory, despite such wonderful fortitude for which Joseph ought to have been rewarded, for which he ought to have been extolled, once more he endures countless troubles as though a guilty party. You see, the Egyptian woman did not take kindly at that stage to her shame and insult brought on herself by attempting the impossible. First she summoned those in the household and accused the young man and tried to mislead them all by claiming that the commands given by her in her frenzy had been uttered by him. This, in fact, is the way with wickedness, that it endeavors to attribute its own faults to the virtue that is under attack. That is exactly what she did in this case, portraying the young man as incontinent and giving herself the guise of chastity, saying that was the reason he had abandoned his clothes and she was left with them.

Genesis 39:21 — HOMILIES ON GENESIS 63.2

You notice how even when Joseph encountered troubles he had no sense of distress; instead, the creative wisdom of God transformed all his distress. Just as a pearl reveals its peculiar beauty even if someone buries it in the mire, so too virtue, wherever you cast it, reveals its characteristic power, be it in servitude, in prison, in distress or in prosperity. So since, even when cast into prison, he won over the chief jailer and received from him control of everything there, let us see in this case as well how Joseph reveals the force of grace coming his way.

Genesis 40:7 — HOMILIES ON GENESIS 63.4

This remarkable man, however, concerned for their comfort, noticed that they were dismayed by the experience of the dreams and confused in mind; so he asked, "Why so downcast today?" The dejection on their faces, you see, betrayed the apprehension within them. Hence a sage too has said, "When the heart is free from care, the face beams, but when it is in mourning the face falls." So, when he saw them lost in dejection from the experience of their dreams, he questioned them to discover the cause. See how, even when he found himself in prison, he gave evidence of his characteristic virtue and was concerned to relieve the sadness of others.

Genesis 40:14 — HOMILIES ON GENESIS 63.7-9

When you hear this, dearly beloved, far from despising the good man's pusillanimity, be amazed rather at the fact that despite the onset of such awful difficulties, he put up with his internment there nobly and thankfully. I mean, even though he had often been given authority by the chief jailer, still he found it harsh to be locked up and live with squalid and filthy people. Notice, in fact, his philosophical attitude even from his bearing it in courageous fashion and giving evidence of great humility in every circumstance. "Have compassion on me, remind Pharaoh of me, and get me out of this dungeon." Consider in this, I ask you, how Joseph says nothing against that disgusting adulteress, does not blame his master or recount his brothers' inhumanity to him. Instead, he suppresses all that in saying, "Remember me, and have me taken out of this dungeon, for I was really abducted from the land of the Hebrews and have done nothing here and yet have been cast into this prison."Instead of passing this idly by, let us consider his philosophical frame of mind in finding such a suitable opportunity and in not maligning the Egyptian woman (I make the same point, note) or drawing attention to his master or his brothers, aware as he was that the chief cupbearer was in the ideal position to acquaint the king of his situation once he had come into his own. Joseph assigned no blame for his being sentenced to a term in prison and was in no hurry to demonstrate the injustice committed against him. Rather, his one concern was not for them to be roundly condemned but only for someone to speak on his behalf. On the one hand, he obscured the role of his brothers when he said, "I was abducted from the land of the Hebrews," and, on the other hand, he drew attention neither to the doings of the wanton Egyptian woman nor to his master's unjust rage against him. Instead, what did he say? "I have done nothing here, and yet have been cast into this prison." Hearing this let us learn, when we fall foul of such people, not to be bent on railing against them and sharpening our tongue in accusing them. [Instead, let us] … demonstrate our innocence meekly and mildly and imitate this remarkable man in that, though being in difficulties, he did not bring himself to parade the Egyptian woman's incontinence even by word of mouth. You are aware, of course, that often enough many people who are liable to accusation have recourse to vile abuse in endeavoring to fix their own crimes on others. This man, on the contrary, though in fact more spotless than the sun and in a position to tell the complete truth in exposing her frenzy and putting himself in the clear, did not draw attention to them. You see, far from hankering for the esteem of mortals, Joseph was content with favor from on high and wanted for an admirer of his conduct only that unsleeping eye. Hence, as he kept silence and endeavored to conceal everything, the loving Lord brought him to wonderful prominence when he saw with approbation the athlete under pressure.

Genesis 40:23 — HOMILIES ON GENESIS 63.11-12

See once again the good man, as though competing in some gymnasium or wrestling ring, giving a demonstration of his characteristic virtue by not showing signs of alarm, panic or disappointment. I mean, had it been somebody else, any one of a thousand, he might have said, What's this? The chief cupbearer was all too ready to regain his former prosperity by my interpreting what he saw in his dream but now has no thought for me despite my predicting it. He is enjoying great relief, whereas I, who committed no crime, am locked up here with murderers, grave robbers, thieves and perpetrators of countless crimes. Joseph said nothing of the sort; he entertained no such thoughts. He realized that the race was longer for him, so that by striving consistently he might win a glorious crown.…Joseph, you see, had to await the right moment for release from there to come his way along with renown. After all, if before Pharaoh's dreams the chief cupbearer had by his own intervention freed him from prison, perhaps his virtue would not have become known to many people. As it was, however, the wise and creative Lord, who like a fine craftsman knew how long the gold should be kept in the fire and when it ought be taken out, allowed forgetfulness to affect the chief cupbearer for a period of two years so that the moment of Pharaoh's dreams should arrive and that by force of circumstances the good man should become known to the whole of Pharaoh's kingdom.

Genesis 41:9 — HOMILIES ON GENESIS 63.13

See God's wonderful design. First he let him have recourse to all those considered wise in those parts so that, when their ignorance was demonstrated, then this prisoner, this captive, this slave, this Hebrew, might be brought forward and unravel what was a mystery to so many, and thus Joseph might make clear to everyone the grace that had descended on him from above. So when all the wise men arrived and were unable to say anything or even open their mouths, then the chief cupbearer's memory returned, and he informed Pharaoh of what had happened to him, saying, "Today I'm going to bring to light my fault."

Genesis 41:14 — HOMILIES ON GENESIS 63.13-14

Notice immediately how much esteem Joseph enjoys from the outset. After being completely purified by endurance and emerging from prison like some piece of glittering gold, he was brought into Pharaoh's presence.Do you see how wonderful a thing it is to be helped by grace from on high? See how many things divine providence had arranged so that the events affecting Joseph should come to pass. After surviving that greatest challenge and avoiding the clutches of that wanton Egyptian, he was thrown into prison. It was arranged that Pharaoh's chief cupbearer and chief baker should be imprisoned there at the same time and should come to know the man's wisdom through his interpretation of dreams, so that now at the opportune moment the cupbearer should remember and bring him forward.

Genesis 41:15 — HOMILIES ON GENESIS 63.14-15

Notice how Pharaoh was ashamed to say openly, "None of my sages can interpret the dream." Instead, what? "I had a dream, and there is no one to interpret it; but I have heard them say of you that once you hear of a dream you interpret it." Consider in this case too, I ask you, Joseph's good sense and discretion in the way he replies to Pharaoh: "Don't suspect," he says, "that I utter anything of myself or interpret them by human wisdom. There is, in fact, no way of coming to knowledge of them without revelation from on high. So be aware that without God it is not possible for me to give you a reply." Without God, the text says, Pharaoh will not be given the right solution. So, now that you know that the Lord of all is the one who gives this revelation, don't look for something from human beings (he is saying) that God alone has it in his power to bring to light.See how through his reply Joseph brings Pharaoh to the realization of the limitations of the sages attending him and the power of the Lord. "Since, then, you have learned from me that these utterances of mine spring not from human wisdom or from my own reasoning, tell me what God has communicated to you."

Genesis 41:32 — Homily on the Gospel of Matthew 83

And the third time He went and spake the same thing, establishing the fact, that He was become man. For the second and third time is in the Scriptures especially indicative of truth; like as Joseph also said to Pharaoh, "Did the dream appear to thee the second time? For truth was this done, and that thou mightest be assured that this shall surely be." Therefore He too once, and twice, and three times spake the same thing, for the sake of proving the incarnation.

Genesis 41:39 — HOMILIES ON GENESIS 63.16

Do you see how even Pharaoh realized that these things became clear to Joseph through a revelation from on high? I mean, whom would we find, he is saying, so imbued with grace as to have the spirit of God in him? "He said to Joseph, 'Since God has revealed all this to you, there is no person more discerning than you.' " Consider in this instance how, when the resourceful God wishes to put his decisions into effect, no difficulty can arise from events that occur in the meantime. Witness, for example, the slaughter that nearly occurred, so to say, at the hands of his brothers, the selling, the accusation that led him into the utmost peril, imprisonment for such a long period of time, and how after all this happened to him he was raised, you might almost say, to the royal throne.

Genesis 41:40 — HOMILIES ON GENESIS 63.17

See how all of a sudden the prisoner is made king of the whole of Egypt; the one sent to prison by the chief steward was raised by the king to the highest rank; his former master suddenly saw that the man whom he had cast into prison as an adulterer was awarded authority over the whole of Egypt. Do you see how important it is to bear trials thankfully? Hence Paul also said, "Distress promotes endurance, endurance promotes character, character promotes hope, and hope does not disappoint." So take note: Joseph bore distress with endurance, endurance gave him character, having such character he acted in hope, and hope did not disappoint him.

Genesis 41:46 — HOMILIES ON GENESIS 63.19-21

Far from idly considering that there is merely reference here to his age, let us learn that there is no excuse for anyone to neglect virtue or any grounds for claiming the pretext of youth when virtue needs to be demonstrated. See, after all, this man: he was not only young but also charming in appearance and handsome to behold. It is possible, you see, for a young man not to be blessed with bodily charm. But in addition to his youth this man was also charming in appearance and good looking. Joseph was near the bloom of youth when he was captured and became a slave. He was in fact, the text says, seventeen when he was carried off into Egypt. Then he was in the burning heat of youth when the wanton Egyptian, who happened to be his employer, set upon him without overcoming the good man's resistance. Then came prison and his hardship there for such a long period of time; he remained firm as iron, not only not becoming less resistant but even gaining greater strength. Joseph had grace from on high, you see, to strengthen him. Since he had previously given evidence of every virtue from his own resources, accordingly he was summoned from prison to take charge of all of Egypt.After hearing this, let us never despair in the midst of distress or become frustrated by following our own reasoning. Rather, let us give evidence of sound endurance and be buoyed up by hope, secure in the knowledge of our Lord's resourcefulness and the fact that instead of ignoring us and abandoning us to the experience of troubles, he wants to crown us with a resplendent garland for our struggles. It is for this that all holy people have been distinguished. Hence the apostles also said, "It is through great distress that we must enter the kingdom of God." Christ himself said to the disciples, "In the world you will have distress." So let us not be upset at the thought of distress but rather listen to Paul's statement that "those who wish to live religiously in Christ Jesus will suffer persecution." Far from being surprised or troubled, let us endure developments with complete fortitude and endurance, having regard not to the distress but to the gain accruing to us from it. This transaction, you see, is spiritual. And just as people intent on making money and being involved in a transaction of this life would succeed in increasing their wealth in no other way than by being exposed to great danger on land and at sea (they must, after all, put up with the onset of brigands and wiles of pirates), and yet they are ready to accept every thing with great enthusiasm, having no sense of hardship through the expectation of gain, in just the same way must we keep our mind on the wealth and spiritual riches accruing to us from this. We must rejoice and be glad, considering not what can be seen but what cannot be seen, as Paul's exhortation goes, "not considering what can be seen."4 This in fact is what faith is, when we do not rely on our bodily eyes alone but imagine with the eyes of the mind things that are not visible. In particular, you see, we ought to consider the things that are not visible as more reliable than the things seen with bodily eyes. In this way the patriarch Abraham won his good name, by believing God's promise and proving superior to nature and human reasoning. Hence "it was reckoned as righteousness in him." Call to mind that righteousness consists in believing what is said by God. I mean, whenever he promises something, don't look for things according to human logic, I ask you, but prove superior to such reasoning and trust in the power of the one making the promise. This was the way each of the good people won their name. This too was the way the remarkable man Joseph, despite the great number of difficulties confronting him after his dream, resisted panic and trepidation and instead nobly bore everything with resolute determination, secure in the knowledge that what God had decided could not fail. Hence, despite enslavement, despite imprisonment…

Genesis 41:51 — HOMILIES ON GENESIS 64.2

Consider the man's God-fearing attitude. By recording the memory of everything by the name of his son, Joseph purposely expressed his constant thankfulness. He did so that the one born to him might be in a position to know from his own name the trials and endurance that characterized the good man and so brought Joseph to such prominence. "Because he made me forget all my hardships and all those of my father." What is the meaning of "all those of my father"? Here I think there is reference to the former enslavement and the latter, as well as the deprivation in prison. "All those of my father" means the separation he endured in being away from his father's embrace and the fact that, being raised with such care, at a tender age he exchanged freedom for slavery.

Genesis 41:52 — HOMILIES ON GENESIS 64.2

Notice that this child's name too is suggestive of gratitude. "Not only did he grant me forgetfulness of my distress," he is saying, "but he also made me prosper in the land where I suffered such awful humiliation as to be reduced to the limit and run a risk to life itself."

Genesis 42:6 — HOMILIES ON GENESIS 64.5

They did all this out of ignorance for the time being. You see, it was a long time since they had last seen Joseph, and so they no longer recognized their brother's appearance. After all, it was likely that some change had occurred in him now that he had reached maturity. Still, I'm inclined to think that it all happened as a result of the dispensation of the God of all so that they would fail to recognize their brother either from conversing with him or by sight. After all, how on earth would they have formed such an idea? I mean, they were under the impression that he had become a slave of the Ishmaelites and by now was enduring slavery under the barbarians. Whereas they were in no position to conceive any other idea and so recognize Joseph, he recognized them as soon as he saw them and took every care to conceal his identity, wishing to deal with them as with foreigners.

Genesis 42:13 — HOMILIES ON GENESIS 64.7

O what duplicity! They included in the number even the one sold to merchants and said not "We were twelve" but "We are twelve; see, the youngest is with our father." This in fact was what Joseph was anxious to learn, whether or not they had treated their brother in the same way. "See, the youngest is with our father, while the other one is no longer alive." They did not admit their guilt openly but said simply, "He is no longer alive." From this he arrived at the suspicion that they had done the same thing to Benjamin as well, and so he replied, "That is what I said to you—you are spies. In fact, you are not to leave here until your youngest brother comes here." I want to see him, I desire to set my eyes on the one who caused the same birth pangs as I. Actually, I suspect the same hatred for your brother as you displayed toward me. So if you are prepared to, "send one of your number and bring him here to me"; as for yourselves, stay in prison until he arrives. You see, when he arrives he will clear you of all suspicion. If in fact this doesn't happen, it will be clear that you are spies and have come here for that purpose. With these words "he put them in jail."

Genesis 42:21 — HOMILIES ON GENESIS 64.9

This, you see, is what sin is like: when it is done and takes effect, then it shows the excess of its own impropriety. Just as an inebriate imbibes great quantities of drink without feeling any harmful effects of the wine but later comes to know the extent of the damage from his exploits, so too with sin. When it is committed, it clouds the mind, and like a dense fog it blinds the intellect, but later conscience is stirred and flays the mind unmercifully with every kind of accusation, highlighting the impropriety of what was done. Notice, after all, in this case too, these men coming to their senses, and, when they saw danger pressing upon them from all sides, they then admitted what had been done by them and said, "True, we are being punished for our brother since we ignored his distress of spirit." It is not idly or to no purpose, they are saying, that we suffer this, but rightly so, and quite rightly: we are paying the penalty for the inhumanity and savagery we displayed toward our brother. "We ignored his distress of spirit when he pleaded with us without our heeding him." Since we proved lacking in compassion, they say, and displayed great savagery, hence we too now experience the same: "So for this reason this distress has come upon us."

Genesis 42:24 — HOMILIES ON GENESIS 64.11

See how Joseph takes every means of putting fear into them so that, on seeing Simeon's bonds, they may reveal whether they manifested any sympathy for their brother. You see, everything he does is to test their attitude out of his wish to discover if they had been like that in dealing with Benjamin. Hence Joseph also had Simeon bound in front of them to test them carefully and see if they showed any signs of affection for him. That is to say, concern for Simeon led them to hasten Benjamin's arrival, which he was anxious for, so as to gain assurance from his brother's arrival.

Genesis 45:3 — HOMILIES ON GENESIS 64.27

I cannot but be amazed here at this blessed man's remarkable fortitude in putting up with the strain of concealing his identity to this point and not letting on. And [I] am particularly surprised at the way they could stand there and gape without their soul parting company with their body, without their going out of their mind or hiding themselves in the ground. "His brothers were unable to say anything to him in reply. They were dumbfounded." No wonder! Aware of the way they had treated Joseph, of his position in comparison with theirs and realizing the high office he had attained, they feared for their very lives, so to say.

Genesis 45:4 — HOMILIES ON GENESIS 64.28

"Don't be hard on yourselves; don't think," Joseph says, "that you did these things to me out of your intent. It was not so much from your malice in my regard as from God's wisdom and ineffable love that I should come here and now be in a favorable position to provide nourishment to you and the whole country."

Genesis 45:9 — HOMILIES ON GENESIS 64.29

That servitude, Joseph is saying, procured for me this position. That sale brought me to this prominence. That distress proved the occasion of this honor for me. That envy produced this glory for me. Let us not simply hear this but also emulate it. In the same way let us comfort those badly disposed to us, relieving them of responsibility for what has been done to us and putting up with everything with great equanimity, like this remarkable man.

Genesis 45:24 — HOMILIES ON GENESIS 64.32

Hence to allay their ill feeling and hostility to one another, Joseph said, "Don't squabble on the way," but rather remember that I hold no grudge against you for what was done to me, and be kindly disposed to one another. Who could adequately admire the virtue of this good man who fulfilled in generous measure the moral values of the New Testament? What Christ recommends to the apostles in these words, "Love your enemies; pray for those who abuse you," this man even surpassed. I mean, not only did he give evidence of such wonderful love for those who did away with him as far as they could, but he did everything to convince them that they had not sinned against him. O what extraordinary good sense! O what marvelous degree of sound values and generosity of love for God! "Surely it was not you who did this against me," he is saying, you see. "It was God's care for me that permitted this to happen so as to guarantee the realization of my dreams and so that I might prove an adequate occasion of survival for you."

Genesis 45:26 — HOMILIES ON GENESIS 65.1

Who could describe the joy he experienced then on learning that Joseph was alive and in fact enjoyed such wonderful fame? You know, of course, that it is unexpected blessings that give rise to the keenest surge of enjoyment. Well, in this case the person he thought for so many years had become the prey of wild beasts he now learned had attained complete authority over Egypt; so how could he fail to be dumbfounded by the greatness of his joy? After all, what is caused by excessive despair is often the effect also of extreme rejoicing. We can see many people shedding tears from exceeding joy, whereas others are frequently rendered speechless when they see things they did not expect to happen, and suddenly behold alive those they thought to be dead.

Genesis 45:27 — HOMILIES ON GENESIS 65.3

Despite these words and the fact that they brought what he had sent, the carts and the gifts sent by Joseph, only with difficulty did they succeed in convincing their father that what they had told him was a lie. In fact, when Jacob saw the carts that had been sent to carry him down to Egypt, "he gained new life," the text says. This old graybeard, all stooped and bent, suddenly takes on new vigor and heart: observe the text says, "he gained new life." What is the force of "he gained new life"? Just as the light of the lamp, when the supply of oil runs out and the light is on the point of going out, suddenly emits a brighter flame … when someone puts in a little oil, in just the same way this old man … on the point of expiring from disappointment … next learned that Joseph was alive and was in charge of Egypt. Seeing the carts, "he gained new life," the text says. From being old, Jacob became young; he put aside the cloud of disappointment; he repelled the storm in his mind and then found himself at peace, with God disposing everything so that the good man should enjoy relief from all these awful trials and share the happiness of his son. In particular, the dream was to be fulfilled that Jacob himself had interpreted in the words, "Do you mean to say that I and your mother and your brothers will come to bow to the ground before you?"

Genesis 45:28 — HOMILIES ON GENESIS 65.4

"So let us hasten now so that I may savor something of our meeting before I die. I mean, already the news has dumbfounded me, has banished an old man's weakness and invigorated my resolve; so once I have the good fortune to meet him and enjoy the consummation of joy, I shall then bring my life to a close." Without delay the good man took to the road, showing all haste and anxiety to see the object of his desire and gaze upon him, dead for so many years and become the prey of wild beasts, as he thought, and now made king of Egypt.

Genesis 46:1 — HOMILIES ON GENESIS 65.5

On hearing this, let us learn in whatever we do, whether embarking on some project or beginning a journey, first of all to offer a sacrifice to the Lord in prayer and, by calling on his help to address the matter in hand, thus also imitate these good people's godliness. "He offered a sacrifice to the God of his father, Isaac," the text says, for you to learn that Jacob followed in his father's footsteps and thus demonstrated the reverence for divine things that Isaac had. Because he took the initiative in showing his own right attitude in thanksgiving, at once he felt the influence of grace from on high. I mean, because he had in view the length of the journey and kept in mind his advanced age, Jacob was afraid that death might come upon him before the meeting and rob him of the sight of his son; so he offered prayers to God to grant him life enough to enable him to enjoy this final satisfaction.

Genesis 46:4 — HOMILIES ON GENESIS 65.6-7

See how whatever the good man longed for the Lord promises him, and in fact much more. That is to say, in his generosity he exceeds our requests out of fidelity to his characteristic love. "Do not be afraid to go down to Egypt," he says. Because Jacob dreaded the length of the journey, accordingly he says, "Have no regard for the weakness of your old age—I will make you into a great nation there. I will accompany you and make everything easy for you." Notice the considerateness of the expression: "I will go down with you to Egypt." What could be more blessed than to have God as traveling companion? Then he spoke the consoling thought that the old man had particular need of: "Joseph's hands will close your eyes in death." That dearly beloved son of yours will personally prepare your body for burial, and his hands will close your eyes in death.So, quite happy and free from all concern, Jacob took to the road. Consider at this point, I ask you, with what cheerfulness the good man makes the journey, being so reassured by God's promise.

Genesis 46:27 — HOMILIES ON GENESIS 65.7

Why did sacred Scripture indicate the number to us precisely? So that we might be in a position to know how God's prediction took effect that said, "I will make you into a great nation there." You see, from those seventy-five persons the people of Israel grew into six hundred thousand. You notice how it was not idly or to no purpose that it taught us the number of those that went down to Egypt, but for us to know from how few that great number came and not to lose confidence in God's promises. I mean, when you consider that after the death of Jacob and Joseph the king of the Egyptians went to such lengths to reduce their numbers and prevent them from growing, be amazed and overcome at God's providence and the fact that his wishes can never fail, no matter how many people try their utmost.

Genesis 46:29 — HOMILIES ON GENESIS 65.8

This is what I said at the outset, that in many cases an excess of joy causes the tears to flow. "He fell on his neck," the text says, and not simply "wept" but "wept a flood of tears." You see, immediately there came to his mind what he himself had suffered, what his father had endured on his account. Joseph thought of the great length of time that had elapsed in the meantime and the fact that, contrary to all expectation, he saw his father, and his father set eyes on his son. So he shed a flood of tears, revealing his exceeding joy and, at the same time, thanking the Lord for what had happened.

Genesis 46:34 — HOMILIES ON GENESIS 65.9

Note the shrewdness with which Joseph advises them, not idly or to no purpose making these suggestions but anxious to put them in a more secure position and at the same time to ensure their assimilation among the Egyptians. You see, since they loathed and despised those who tended flocks for having no time for Egyptian wisdom, consequently he counsels them to make a pretense of their occupation so that he may plausibly apportion them the most attractive land and cause them to live in considerable prosperity.

Genesis 47:8 — HOMILIES ON GENESIS 65.10

Since he saw the old man was in extreme old age, he asked his age. "Jacob replied, 'The years of my sojourn on earth.' " See how all good people have the same attitude to this life as if living in a foreign land. I mean, hear what David also says later: "I am a sojourner upon earth, sojourning in a strange place"; while Jacob says, "The years of my sojourn on earth." Hence Paul too said about these good people that "they recognized they were strangers and sojourners on earth." "The years of my sojourn on earth," he says, "a hundred and thirty of them, have been few and harsh; they do not compare with the lifespan of my forebears." Here Jacob is referring to the years of servitude he endured under Laban in consequence of the flight made on account of his brother, and as well, following his return from there, the grief he suffered for so long on account of Joseph's death and all the misfortunes in the meantime. After all, how great do you think was the fear he had when in retribution for their sister the company of Simeon and Levi in one fell swoop wiped out a city and took captive everyone in Shechem? He said at that time, too, remember, to show the anguish with which he was stricken, "You have made me so hated as to be an enemy to the inhabitants of the land. I for my part am few in number, and if they assemble against me they will strike me and I shall be exterminated along with my house." Hence Jacob says, "Few and harsh have been the days of the years of my life."

Genesis 47:12 — HOMILIES ON GENESIS 65.11

"He gave everybody rations individually," the text says. What is meant by "everybody individually"? Enough for everyone. You see, it is customary with Scripture to refer to every person sometimes as a soul and sometimes as a body. As it said previously, "Jacob's company traveling to Egypt numbered seventy-five souls" so as to describe seventy-five men and women, so here too "everybody individually," that is, each person. Even though the whole of Egypt and Canaan was laid waste with famine, these people were comfortable through having a supply of grain flowing as if from a spring.

Genesis 47:26 — HOMILIES ON GENESIS 65.15-16

Let people of today take heed of the extent of the privilege enjoyed in antiquity by priests serving idols and learn a lesson to show at least equal regard for those entrusted with the service of the God of all.… You see, it is not for [the priest's] sake that you ought take pains but for him who is the object of the priest's service, and so you will gain reward from him in generous measure. Hence Jesus also said, "When you do it to one of these, you do it to me," and, "Whoever receives a prophet in the name of a prophet will receive a prophet's reward." … As the respect shown for their sake wins us much confidence (he takes to himself, you see, what is done to his servants), so too neglect of them brings upon us heavy condemnation from above. I mean, as he takes to himself respect for them, so too contempt of them.Realizing this, let us never neglect attention to the priests of God. I say this not to set such store by them as by your love, and out of a wish for you to be advantaged in every way. What do you give, after all, that is so valuable as what you receive from the Lord? Yet, in return for that token that is expended in the present life, you gain undying reward and blessings beyond telling. With this in mind, let us hasten to render such services, considering not the expense but the gain and the favor arising from this action. If, for example, we had in view some friend of a person highly placed in this world's honors and went out of our way to give him every attention, in the belief that what was done to him redounded to the credit of his patron and that when this was communicated to the latter it would cause us to enjoy greater favor with him, all the more should this be true of the Lord of all. I mean, if a person shows some friendliness and compassion for some chance acquaintance lying abjectly in a public place, the Lord takes his actions as done to himself and promises to bring into the kingdom those who do any good to such people and to say, "Come, you whom my Father has blessed, because I was hungry and you gave me something to eat." So much more if anyone renders a service to those afflicted for God's sake and carrying the dignity of priesthood, he will not simply enjoy a reward of these proportions but many times more abundant, since the loving God generously surpasses without fail what we do.

Genesis 47:29 — HOMILIES ON GENESIS 66.2-5

Many mean-spirited people, when we exhort them not to be overly concerned about burial or to give highest priority to having the remains of the dead brought back from foreign parts to their native land, quote this story to us, claiming that the patriarch also gave attention to it. First of all, however, as I said before, it must be remembered that the same set of values is not to be looked for at that time as it is with people of today. Second, the good man wanted this done not without reason but to let his descendants have a glimpse of the real prospect of returning themselves some day to the Promised Land.… I mean, for proof that future events become visible to the eyes of faith, listen to Jacob already calling death sleeping; he said, remember, "I want to sleep with my forebears," Hence Paul also said, "By faith these people passed on without having received what was promised but having seen it from afar and greeted it." How? By the eyes of faith. So let no one think Jacob's instruction came from meanness of spirit. It was due to the times and the vision of the return that would be theirs. Acquit the good man of any blame.I mean, today when there has been a deepening of our values in the wake of Christ's coming, it would be proper for someone to be blamed for worrying about things such as burial. Let him not think it a misfortune for someone to end his days in a foreign land or to pass from this life in solitude. After all, it is not such a person who deserves to be thought unfortunate, but the one who dies in sin, even if he dies in bed, at home, in the bosom of his family.… For proof that nothing of the kind causes any harm to the virtuous person, learn that good people generally—I mean the prophets and the apostles—with few exceptions were buried we know not where. Some, you see, were beheaded; others were stoned and so departed this life; others suffered countless punishments of different kinds for the sake of religion, while all were martyrs for Christ. No one would dare say about such people that their death was without honor; instead, it would be in keeping with those words of sacred Scripture, "Honorable in the sight of the Lord is the death of his holy ones." Just as it called the death of holy people honorable, so listen also to Scripture calling the death of sinners wretched: "The death of sinners is wretched." … So even if one ends one's life at home, in the presence of wife and children, with relatives and friends at hand, but in fact one is bereft of virtue, such a person's death would be wretched.… Even if the person endowed with virtue falls among brigands, even if he becomes the food of wild beasts, his death would be honorable. Tell me, after all, was not the son of Zacharias beheaded? Was not Stephen the first to be bedecked in the martyr's garland, stoned and so ended his life? Peter and Paul too: was not one beheaded, while the other, on the contrary, underwent the punishment of crucifixion and departed this life in that manner? Are they not for that reason in particular celebrated and eulogized everywhere in the world? With all this in mind let us neither lament those who meet their end in exile nor declare blessed those who depart this life at home. Instead, following the norm of sacred Scripture, let us declare blessed those who have passed away after a life of virtue and lament those who have died in sin.… It behooves us, then, as we ponder these truths, to be attentive to virtue and strive in this present life as though in a gymnasium so that, once the contest is over, we may succeed in donning the bright crown and not have futile regrets. As long as the contest lasts, you see, it is possible, if we wish it, to shake off indifference and cling to virtue so as to succeed in attaining the crowns laid up for us.

Genesis 48:12 — HOMILIES ON GENESIS 66.9

See how he also taught his sons from the very beginning to show due respect for the old man. Joseph brought them along according to seniority, the text says, and presented Manasseh and then Ephraim. At this point notice, I ask you, how the good man's bodily eyes were by this time weak through old age ("His eyes had faded with age," remember, "and he could not see"), but the eyes of his mind were strengthened, and by faith Jacob already saw what was going to happen. I mean, instead of heeding Joseph, Jacob crossed his hands over in blessing them and gave precedence to the younger, putting Ephraim ahead of Manasseh.

Genesis 48:16 — HOMILIES ON GENESIS 66.1

Words of a grateful heart, of a God-fearing spirit keeping fresh in his mind God's kindnesses. He to whom my forebears were pleasing, he is saying, who reared me from youth to the present, who from the beginning snatched me from every trouble, who showed such care for me, he "will bless these children; my name will be invoked in them, as also the name of my forebears Abraham and Isaac, and they will grow into a teeming multitude on the earth." Do you see Jacob's insight and, at the same time, his humility? His insight, on the one hand, in foreseeing with the eyes of faith, and so giving precedence to Ephraim ahead of Manasseh. And on the other his humility, in making no mention at all of his own virtue but instead invoking a blessing on them on the basis of the satisfaction given by his forebears and the kindnesses done to him.

Genesis 48:20 — HOMILIES ON GENESIS 66.12

Do you see how God's grace foretold this to him and how, moved by a prophetic spirit, he blessed Joseph's sons in this way, foreseeing as already present and visible to the brothers what would happen so long afterward? This is what prophecy is like, after all. Just as the eyes of the body can form an image of nothing beyond visible things, so the eyes of faith do not see visible things but form an image of things that are due to happen many generations later. You will gain a more precise notion of this from the blessings he bestows on his own sons.

Genesis 48:21 — HOMILIES ON GENESIS 66.14

Let us therefore not be anxious to amass money and bequeath it to our children; rather, let us teach them virtue and call down blessing from God on them. This, you see, this is the greatest wealth; this wealth is beyond counting, proof against consumption, leading to greater wealth as each day passes. Nothing in fact is equal to virtue; nothing more potent than it. Even if you were to mention kingship itself and the wearer of the crown, he would be worse off than any pauper clad in rags if he lacked virtue. What good, after all, could the crown or royal purple be to the man betrayed by his own indifference? I mean, surely the Lord has no respect for distinctions based on externals? Surely he is not moved by the fame of prominent people? One thing is to be sought after with him, to be able to find the door opened to confidence with him on the basis of the operation of virtue. The person who enjoys no such confidence will be among the least respected and least entitled to speak.

Genesis 48:22 — HOMILIES ON GENESIS 67.2

After he blessed the sons and promoted the younger ahead of the elder by way of forecasting the future, he wanted to convince Joseph that it was not idly or to no purpose that he had done this but to foretell what was due to happen. So he predicted his own death and the fact that they would return from foreign parts to Canaan, the land of their ancestors, and raised sound hope in them so as to cheer them up with the expectation. The hope of good things to come, after all, always mitigates the troubles of the present life.

Genesis 49:2 — HOMILIES ON GENESIS 67.4-5

See the good man's shrewdness. Since he foresaw the moment of his death, he summoned his sons and said, "Gather around so that I may predict ahead of time what is in store for you at the end of your days. Come together, and listen to Israel your father." Come along, he says, and learn from me, not the immediate future but what will happen in the last days. This I foretell to you not of myself but under the inspiration of the Spirit; hence I predict ahead of time what will occur after many generations. You see, as I am on the point of departing this life, I want to imprint it on the memory of each of you as if on some bronze pillar.Now consider how with his sons gathered together the good man follows the order of their birth and in this way bestows curse or blessing appropriate to each, showing by this procedure the extraordinary degree of his own virtue.

Genesis 49:3 — HOMILIES ON GENESIS 67.5

See the extent of the good man's wisdom. Intending to level a worse accusation against Reuben, he first mentioned the privileges conceded him by nature and the precedence he enjoyed in being the beginning of his line and enjoying the dignity of firstborn. Then he records his sins of free will as if on a bronze pillar to show that no advantage comes to us from natural advantage unless accompanied by good deeds of free will—these, you see, are what bring us commendation or lend us the stigma of blame. "Unyielding in endurance," he says, "unyielding in willfulness": the pride of place accorded you by nature you have forfeited by your own headstrong behavior.

Genesis 49:4 — HOMILIES ON GENESIS 67.6

See how through the insight granted him by the Spirit Jacob anticipates the legislation of Moses against allowing father and son to have relations with the same woman. Ahead of time he forbids this in censuring his son thus, "You stained the couch" by entering your father's bed. You committed an unlawful act, he says. Hence "you ran riot like water, but you shall not break out again."

Genesis 49:6-7 — HOMILIES ON GENESIS 67.7

God forbid, Jacob is saying, that I should share their evil intent or associate myself with their unjust doings. "Because in the heat of their passion they slew people"; their rage turned irrational.… After all, even if Shechem had sinned, there was no need to turn their thirst for blood against everyone. "And in their fury they cut down a bull"; there is reference here to the son of Hamor, calling him a bull because of his hot-blooded maturity.

Genesis 49:11 — HOMILIES ON GENESIS 67.9

I mean, since the ass is an unclean animal, hence he says, "Those unclean Gentiles will be introduced with such ease as if someone were to tether the foal to the stem of the vine, referring to the extraordinary degree of his authority and to the great responsiveness of the Gentiles." That is to say, its readiness to be tethered to the stem of the vine is a mark of the ass's gentleness. Now it was to the vine that Jesus compared his own teaching: "I am the true vine," he says, remember, "and my Father is the vinedresser."

Genesis 50:10 — HOMILIES ON GENESIS 67.17

For your part, however, dearly beloved, don't simply pass this by on hearing it; instead, consider the time when it happened and absolve Joseph of all blame. I mean, the gates of the underworld were still not broken or the bonds of death loosed. Nor was death yet called sleep. Hence, because they feared death, they acted this way; today, on the contrary, thanks to the grace of God, since death has been turned into slumber and life's end into repose and since there is great certitude of resurrection, we rejoice and exult at death like people moving from one life to another. Why do I say from one life to another? From a worse to a better, from a temporary to an eternal, from an earthly to a heavenly.

Genesis 50:18 — HOMILIES ON GENESIS 67.19

See how great a thing virtue is, how powerful and invincible, and how profound the weakness of evil. I mean, look, the one who endured such suffering reigns as king whereas those who submitted their brother to such indignities beg to be slaves of the one given by them into servitude.

Genesis 50:20 — HOMILIES ON GENESIS 67.19

"Don't be apprehensive or anxious," Jacob says. "I belong to God," and in imitation of my Lord I strive to reward with kindness those who are maliciously disposed to me—"I belong to God," after all. Then to show how great is the favor he enjoys from God Joseph says, You acted against me with evil intent, but God turned everything to good for me. Hence Paul also said, "For those who love God all things work together for good." "All things," he says. What is meant by "all things"? Opposition and apparent disappointment—even these things are turned into good, which is exactly what happened with this remarkable man. In fact, what was done by his brothers had the particular effect of bringing him the kingship, thanks to the creative God's wisdom transforming all their wickedness into good.

Genesis 50:26 — HOMILIES ON GENESIS 67.22

The text goes on: "Joseph passed away at one hundred and ten." Why did it indicate to us his age too? For you to learn how long he had been entrusted with the control of Egypt. He was seventeen when he went down to Egypt, and it was when he reached the age of thirty that he appeared before Pharaoh and interpreted his dreams. Joseph then held complete control of Egypt for eighty years. Do you see how the rewards were greater than the hardships and the recompense manifold? For thirteen years he struggled with temptations, suffering servitude, that illicit accusation, ill treatment in prison. Since he nobly bore everything with thankfulness, accordingly he attained generous rewards even in the present life. Consider, after all, I ask you, that as a result of that short period that he endured servitude and imprisonment Joseph occupied a royal position for eighty years. For proof that it was by faith that he did all this and for the same motive gave directions about the transfer of his bones, listen to Paul's words: "It was by faith that at the point of death Joseph gave a reminder about the exodus of the sons of Israel."

Habakkuk 1:13 — COMMENTARY ON JOB 35

"For the Lord does not desire to look upon wrongs, for he, the almighty one, observes all those who perform lawless deeds, and he will save me; and do you plead before him, if you can praise him, as it is possible even now." Not only did the Lord not countenance wrongs, but he did not even wish to see them, as another prophet said: "You who are of purer eyes than to behold evil and cannot look on wrong." You see, what providence, what protection, what comprehension! Even if he does not take vengeance, he nevertheless abhors actions.

Habakkuk 1:14 — HOMILIES ON GENESIS 25:12

You see, even if it is the wicked who perish, nevertheless the souls of good people are likely to show compassion when they see people being punished. And you will find each of the good people and the inspired writers making earnest supplication for them, as for example the patriarch did for the Sodomites and the inspired writers all continued to do. One, for instance, said, "Woe is me, Lord; are you wiping out the remnant of Israel?" Another said, "Will you make people like the fish of the sea, deprived of a leader?" So since without even this the good man was troubled in mind and sick at heart, the Lord, in case the sight of these things should cast Noah into deeper depression, locked him in the ark as though in a prison, lest he have a sight of these events and be terror-struck. In his care for him, therefore, the loving God does not allow him to view the torrent of water or see the disaster occurring that involved the destruction of the world.

Hebrews 1:1-2 — Homily on Hebrews 1

Truly, "where sin abounded, grace did much more abound." This at least the blessed Paul intimates here also, in the very beginning of his Epistle to the Hebrews. For since as it was likely that afflicted, worn out by evils, and judging of things thereby, they would think themselves worse off than all other men, he shows that herein they had rather been made partakers of greater, even very exceeding, grace; arousing the hearer at the very opening of his discourse. Wherefore he says, "God who at sundry times and in divers manners spake in times past unto the fathers by the Prophets, hath at the end of the days spoken unto us by His Son." Why did he [Paul] not oppose "himself" to "the prophets"? Certainly, he was much greater than they, inasmuch as a greater trust was committed to him. Yet he doth not so. Why? First, to avoid speaking great things concerning himself. Secondly, because his hearers were not yet perfect. And thirdly, because he rather wished to exalt them, and to show that their superiority was great. As if he had said, What so great matter is it that He sent prophets to our fathers? For to us [He has sent] His own only-begotten Son Himself. And well did he begin thus, "At sundry times and in divers manners," for he points out that not even the prophets themselves saw God; nevertheless, the Son saw Him. For the expressions, "at sundry times and in divers manners" are the same as "in different ways." "For I" (saith He) "have multiplied visions, and used similitudes by the ministry of the Prophets." Wherefore the excellency consists not in this alone, that to them indeed prophets were sent, but to us the Son; but that none of them saw God, but the Only-begotten Son saw Him. He doth not indeed at once assert this, but by what he says afterwards he establishes it, when he speaks concerning His human nature; "For to which of the Angels said He, Thou art My Son," and, "Sit thou on My right hand"? And look on his great wisdom. First he shows the superiority from the prophets. Then having established this as acknowledged, he declares that to them indeed He spake by the prophets, but to us by the Only-begotten. Then [He spake] to them by Angels, and this again he establishes, with good reason (for angels also held converse with the Jews): yet even herein we have the superiority, inasmuch as the Master [spake] to us, but to them servants, and prophets, fellow-servants.

Hebrews 1:2 — Homily on Hebrews 1

"Whom He appointed," saith he, "heir of all." What is "whom He appointed heir of all"? He speaks here of the flesh [the human nature]. As He also says in the second Psalm, "Ask of Me, and I will give Thee the heathen for Thine inheritance." For no longer is "Jacob the portion of the Lord" nor "Israel His inheritance," but all men: that is to say, He hath made Him Lord of all: which Peter also said in the Acts, "God hath made Him both Lord and Christ." But he has used the name "Heir," declaring two things: His proper sonship and His indefeasible sovereignty. "Heir of all," that is, of all the world. Then again he brings back his discourse to its former point. "By whom also He made the worlds [the ages]." Where are those who say, There was [a time] when He was not?

Hebrews 1:3 — Homily on Hebrews 2

Everywhere indeed a reverential mind is requisite, but especially when we say or hear anything of God: Since neither can tongue speak nor thought hear anything suitable to our God. And why speak I of tongue or thought? For not even the understanding which far excels these, will be able to comprehend anything accurately, when we desire to utter aught concerning God. For if "the peace of God surpasseth all understanding" (Phil. iv. 7), and "the things which are prepared for them that love Him have not entered into the heart of man" (1 Cor. ii. 9); much more He Himself, the God of peace, the Creator of all things, doth by a wide measure exceed our reasoning. We ought therefore to receive all things with faith and reverence, and when our discourse fails through weakness, and is not able to set forth accurately the things which are spoken, then especially to glorify God, for that we have such a God, surpassing both our thought and our conception. For many of our conceptions about God, we are unable to express, as also many things we express, but have not strength to conceive of them. As for instance: That God is everywhere, we know; but how, we no longer understand. That there is a certain incorporeal power the cause of all our good things, we know: but how it is, or what it is, we know not. Lo! we speak, and do not understand. I said, That He is everywhere, but I do not understand it. I said, That He is without beginning, but I do not understand it. I said, That He begat from Himself, and again I know not how I shall understand it. And some things there are which we may not even speak, as for instance, thought conceives but cannot utter.

Hebrews 1:3 — Homily on Hebrews 1

Then, using degrees of ascent, he uttered that which is far greater than all this, saying, "Who, being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty on high." O! the wisdom of the Apostle! or rather, not the wisdom of Paul, but the grace of the Spirit is the thing to wonder at. For surely he uttered not these things of his own mind, nor in that way did he find his wisdom. (For whence could it be? From the knife, and the skins, or the workshop?) But it was from the working of God. For his own understanding did not give birth to these thoughts, which was then so mean and slender as in nowise to surpass the baser sort; (for how could it, seeing it spent itself wholly on bargains and skins?) but the grace of the Spirit shows forth its strength by whomsoever it will. For just as one, wishing to lead up a little child to some lofty place, reaching up even to the top of Heaven, does this gently and by degrees, leading him upwards by the steps from below, then when he has set him on high, and bidden him to gaze downwards, and sees him turning giddy and confused, and dizzy, taking hold of him, he leads him down to the lower stand, allowing him to take breath; then when he hath recovered it, leads him up again, and again brings him down; just so did the blessed Paul likewise, both with the Hebrews and everywhere, having learnt it from his Master. For even He also did so; sometimes He led His hearers up on high, and sometimes He brought them down, not allowing them to remain very long. See him, then, even here, by how many steps he led them up, and placed them near the very summit of religion, and then or ever they grow giddy, and are seized with dizziness, how he leads them again lower down, and allowing them to take breath, says, "He spake unto us by [His] Son," "whom He appointed Heir of all things." For the name of Son is so far common. For where a true [Son] it is understood of, He is above all: but however that may be, for the present he proves that He is from above. And see how he says it: "Whom He appointed," saith he, "heir of all things." The phrase, "He appointed Heir," is humble. Then he placed them on the higher step, adding, "by whom also He made the worlds." Then on a higher still, and after which there is no other, "who being the brightness of His glory, and the express image of His person." Truly he has led them to unapproachable light, to the very brightness itself. And before they are blinded see how he gently leads them down again, saying, "and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty." He does not simply say, "He sat down," but "after the purifying, He sat down," for he hath touched on the Incarnation, and his utterance is again lowly.

Hebrews 1:4 — Homily on Hebrews 1

Then again having said a little by the way (for he says, "on the right hand of the Majesty on high"), [he turns] again to what is lowly; "being made so much better than the angels, as He hath by inheritance obtained a more excellent name than they." Henceforward then he treats here of that which is according to the flesh, since the phrase "being made better" doth not express His essence according to the Spirit, (for that was not "made" but "begotten,") but according to the flesh: for this was "made." Nevertheless the discourse here is not about being called into existence. But just as John says, "He that cometh after me, is preferred before me," that is, higher in honor and esteem; so also here, "being made so much better than the angels," that is, higher in esteem and better and more glorious, "by how much He hath obtained by inheritance a more excellent name than they." Seest thou that he is speaking of that which is according to the flesh? For this Name, God the Word ever had; He did not afterwards "obtain it by inheritance"; nor did He afterwards become "better than the Angels, when He had purged our sins"; but He was always "better," and better without all comparison. For this is spoken of Him according to the flesh. So truly it is our way also, when we talk of man, to speak things both high and low. Thus, when we say, "Man is nothing," "Man is earth," "Man is ashes," we call the whole by the worse part. But when we say, "Man is an immortal animal," and "Man is rational, and of kin to those on high," we call again the whole by the better part. So also, in the case of Christ, sometimes Paul discourseth from the less and sometimes from the better; wishing both to establish the economy, and also to teach about the incorruptible nature.

Hebrews 1:4 — Homily on Hebrews 2

"Being made," saith he, "so much better than the angels, as He hath by inheritance obtained a more excellent name than they." The "being made," here, is instead of "being shown forth," as one may say. Then also from whence does he reason confidently? From the Name. Seest thou that the name Son is wont to declare true relationship? And indeed if He were not a true Son (and "true" is nothing else than "of Him"), how does he reason confidently from this? For if He be Son only by grace, He not only is not "more excellent than the angels," but is even less than they. How? Because righteous men too were called sons; and the name son, if it be not a genuine son, doth not avail to show the "excellency." When too he would point out that there is a certain difference between creatures and their maker, hear what he saith:

Hebrews 1:5 — Homily on Hebrews 2

"For to which of the Angels said He at any time, Thou art My Son, this day have I begotten Thee. And again, I will be to Him a Father, and He shall be to Me a Son"? For these things indeed are spoken with reference also to the flesh: "I will be to Him a Father, and He shall be to Me a Son" - while this, "Thou art My Son, this day have I begotten Thee," expresses nothing else than "from [the time] that God is." For as He is said to be, from the time present (for this befits Him more than any other), so also the [word] "To-day" seems to me to be spoken here with reference to the flesh. For when He hath taken hold of it, thenceforth he speaks out all boldly. For indeed the flesh partakes of the high things, just as the Godhead of the lowly. For He who disdained not to become man, and did not decline the reality, how should He have declined the expressions?

Hebrews 1:6 — Homily on Hebrews 3

Our Lord Jesus Christ calls His coming in the flesh an exodus [or going out]: as when He saith, "The sower went out to sow." And again, "I went out from the Father, and am come." And in many places one may see this. But Paul calls it an [eisodus or] coming in, saying, "And when again He bringeth in the First-Begotten into the world," meaning by this Bringing in, His taking on Him flesh. Now why has he so used the expression? The things signified [thereby] are manifest, and in what respect it is [thus] said. For Christ indeed calls it a Going out, justly; for we were out from God. For as in royal palaces, prisoners and those who have offended the king, stand without, and he who desires to reconcile them, does not bring them in, but himself going out discourses with them, until having made them meet for the king's presence, he may bring them in, so also Christ hath done. Having gone out to us, that is, having taken flesh, and having discoursed to us of the King's matters, so He brought us in, having purged the sins, and made reconciliation. Therefore he calls it a Going out. But Paul names it a Coming in, from the metaphor of those who come to an inheritance and receive any portion or possession. For the saying, "and when again He bringeth in the First-Begotten into the world," means this, "when he putteth the world into His hand." For when He was made known, then also He obtained possession of the whole thereof, He saith not these things concerning God The Word, but concerning that which is according to the flesh. For if according to John, "He was in the world, and the world was made by Him": how is He "brought in," otherwise than in the flesh? "And," saith he, "Let all the angels of God worship Him." Whereas he is about to say something great and lofty, he prepares it beforehand, and makes it acceptable, in that he represents the Father as "bringing in" the Son. He had said above, that "He spake to us not by prophets but by His Son"; that the Son is superior to angels; yea and he establishes this from the name [Son]. And here, in what follows, from another fact also. What then may this be? From worship. And he shows how much greater He is, as much as a Master is than a slave; just as any one introducing another into a house straightway commands those having the care thereof to do him reverence; [so] saying in regard to the Flesh, "And let all the Angels of God worship Him."

Hebrews 1:7 — Homily on Hebrews 3

Is it then Angels only? No; for hear what follows: "And of His Angels He saith, Which maketh His Angels spirits, and His ministers a flame of fire: but unto the Son, Thy Throne, O God, is for ever and ever." Behold, the greatest difference! that they are created, but He uncreated. While of His angels He saith, who "maketh"; wherefore of the Son did He not say "Who maketh"? Although he might have expressed the difference as follows: "Of His Angels He saith, Who maketh His Angels spirits, but of the Son, 'The Lord created Me': 'God hath made Him Lord and Christ.'" But neither was the one spoken concerning the Son, nor the other concerning God The Word, but concerning the flesh. For when he desired to express the true difference, he no longer included angels only, but the whole ministering power above. Seest thou how he distinguishes, and with how great clearness, between creatures and Creator, ministers and Lord, the Heir and true Son, and slaves?

Hebrews 1:8 — Homily on Hebrews 3

"But unto the Son he saith, Thy throne, O God, is for ever and ever." Behold a symbol of Kingly Office. "A scepter of righteousness is the scepter of Thy kingdom." Behold again another symbol of Royalty.

Hebrews 1:9 — Homily on Hebrews 3

Then again with respect to the flesh "Thou hast loved righteousness and hated iniquity, therefore God, even Thy God, hath anointed Thee." What is, "Thy God"? Why, after that he hath uttered a great word, he again qualifieth it. Here he hits both Jews, and the followers of Paul of Samosata, and the Arians, and Marcellus, and Sabellius, and Marcion. How? The Jews, by his indicating two Persons, both God and Man; the other Jews, I mean the followers of Paul of Samosata, by thus discoursing concerning His eternal existence, and uncreated essence: for by way of distinction, against the word, "He made," he put, "Thy throne, O God, is for ever and ever." Against the Arians there is both this same again, and also that He is not a slave; but if a creature, He is a slave. And against Marcellus and the others, that these are two Persons, distinguished in reference to their subsistence. And against the Marcionites, that the Godhead is not anointed, but the Manhood. Next he saith, "Above Thy fellows." But who are these His "fellows" other than men? that is Christ received "not the Spirit by measure." Seest thou how with the doctrine concerning His uncreated nature he always joins also that of the "Economy"? what can be clearer than this?

Hebrews 1:10-12 — Homily on Hebrews 3

And again he saith: "Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine hands. They shall perish, but Thou remainest, and they shall all wax old as a garment, and as a vesture shalt Thou fold them up, and they shall be changed: but Thou art the same and Thy years shall not fail." Lest hearing the words, "and when He bringeth in the First-Begotten into the world"; thou shouldest think it as it were a Gift afterwards super-added to Him; above, he both corrected this beforehand, and again further corrects, saying, "in the beginning": not now, but from the first. See again he strikes both Paul of Samosata and also Arius a mortal blow, applying to the Son the things which relate to the Father. And withal he has also intimated another thing by the way, greater even than this. For surely he hath incidentally pointed out also the transfiguration of the world, saying, "they shall wax old as a garment, and as a vesture Thou shall fold them up, and they shall be changed." Which also he saith in the Epistle to the Romans, that he shall transfigure the world. And showing the facility thereof, he adds, as if a man should fold up a garment so shall He both fold up and change it. But if He with so much ease works the transfiguration and the creation to what is better and more perfect, needed He another for the inferior creation? How far doth your shamelessness go? At the same time too this is a very great consolation, to know that things will not be as they are, but they all shall receive change, and all shall be altered, but He Himself remaineth ever existing, and living without end: "and Thy years," he saith, "shall not fail."

Hebrews 1:13 — Homily on Hebrews 3

"But to which of the Angels said He at any time, Sit thou on My right hand until I make thine enemies thy footstool?" Behold, again he encourages them, inasmuch as their enemies were to be worsted, and their enemies are the same also with Christ's. This again belongs to Sovereignty, to Equal Dignity, to Honor and not weakness, that the Father should be angry for the things done to the Son. This belongs to His great Love and honor towards the Son, as of a father towards a son. For He that is angry in His behalf how is He a stranger to Him? Which also he saith in the second Psalm, "He that dwelleth in heaven shall laugh them to scorn, and the Lord shall have them in derision. Then shall He speak unto them in His wrath, and vex them in His sore displeasure." And again He Himself saith, "Those that would not that I should reign over them, bring hither before Me, and slay them." For that they are His own words, hear also what He saith in another place, "How often would I have gathered thy children together, and ye would not! Behold, your house is left desolate." And again, "The kingdom shall be taken from you, and shall be given to a nation bringing forth the fruits thereof." And again, "He that falleth upon that stone shall be broken, but on whomsoever It shall fall, It will grind him to powder." And besides, He who is to be their Judge in that world, much more did He Himself repay them in this. So that the words "Till I make thine enemies thy footstool" are expressive of honor only towards the Son.

Hebrews 1:14 — Homily on Hebrews 3

"Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" What marvel (saith he) if they minister to the Son, when they minister even to our salvation? See how he lifts up their minds, and shows the great honor which God has for us, since He has assigned to Angels who are above us this ministration on our behalf. As if one should say, for this purpose (saith he) He employs them; this is the office of Angels, to minister to God for our salvation. So that it is an angelical work, to do all for the salvation of the brethren: or rather it is the work of Christ Himself, for He indeed saves as Lord, but they as servants. And we, though servants are yet Angels' fellow-servants. Why gaze ye so earnestly on the Angels (saith he)? They are servants of the Son of God, and are sent many ways for our sakes, and minister to our salvation. And so they are partners in service with us. Consider ye how he ascribes no great difference to the kinds of creatures. And yet the space between angels and men is great; nevertheless he brings them down near to us, all but saying, For us they labor, for our sake they run to and fro: on us, as one might say, they wait. This is their ministry, for our sake to be sent every way. And of these examples both the Old [Testament] is full, and the New. For when Angels bring glad tidings to the shepherds, or to Mary, or to Joseph; when they sit at the sepulcher, when they are sent to say to the disciples, "Ye men of Galilee, why stand ye gazing up into heaven?", when they release Peter out of the prison, when they discourse with Philip, consider how great the honor is; when God sends His Angels for ministers as to friends; when to Cornelius [an Angel] appears, when [an Angel] brings forth all the apostles from the prison, and says, "Go, stand and speak in the temple to the people the words of this life"; and to Paul himself also an Angel appears. Dost thou see that they minister to us on God's behalf, and that they minister to us in the greatest matters? wherefore Paul saith, "All things are yours, whether life or death, or the world, or things present, or things to come." Well then the 'Son' also was sent, but not as a servant, nor as a minister, but as a Son, and Only-Begotten, and desiring the same things with the Father. Rather indeed, He was not "sent": for He did not pass from place to place, but took on Him flesh: whereas these change their places, and leaving those in which they were before, so come to others in which they were not. And by this again he incidentally encourages them, saying, What fear ye? Angels are ministering to us.

Hebrews 2:1 — Homily on Hebrews 3

And having spoken concerning the Son, both what related to the Economy, and what related to the Creation, and to His sovereignty, and having shown His co-equal dignity, and that as absolute Master He ruleth not men only but also the powers above, he next exhorts them, having made out his argument, that we ought to give heed to the things which have been heard. "Wherefore we ought to give more earnest heed" (saith he) "to the things which we have heard." Why "more earnest"? Here he meant "more earnest" than to the Law: but he suppressed the actual expression of it, and yet makes it plain in the course of reasoning, not in the way of counsel, nor of exhortation. For so it was better.

Hebrews 2:2-3 — Homily on Hebrews 3

"For if the word spoken by Angels" (saith he) "was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which at the first began to be spoken to us by the Lord, and was confirmed unto us by them that heard Him?" Next, when he had said, "For if the word which was spoken by Angels was steadfast" - he did not add, much more that by Christ: but letting this pass, he said what is less, "How shall we escape, if we neglect so great salvation?" And see how he makes the comparison. "For if the word which was spoken by Angels," saith he. There, "by Angels," here, "by the Lord" - and there "a word," but here, "salvation." Then lest any man should say, Thy sayings, O Paul, are they Christ's? he proves their trustworthiness both from his having heard these things of Him, and from their being now spoken by God; since not merely a voice is wafted, as in the case of Moses, but signs are done, and facts bear witness.

Hebrews 2:4 — Homily on Hebrews 3

How doth He bear witness? not by word or by voice, (though this also would have been worthy of belief): but how? "By signs, and wonders, and divers miracles." (Well said he, "divers miracles," declaring the abundance of the gifts: which was not so in the former dispensation, neither so great signs and so various.) That is, we did not believe them simply, but through signs and wonders: wherefore we believe not them, but God Himself. "And by gifts of the Holy Ghost, according to His own will." What then, if wizards also do signs, and the Jews said that He "cast out devils through Beelzebub"? But they do not such kind of signs: therefore said he "divers miracles": for those others were not miracles, [or powers,] but weakness and fancy, and things altogether vain. Wherefore he said, "by gifts of the Holy Ghost according to His own will." Here he seems to me to intimate something further. For it is not likely there were many there who had gifts, but that these had failed, upon their becoming more slothful. In order then that even in this he might comfort them, and not leave them to fall away, he referred all to the will of God. He knows (he says) what is expedient, and for whom, and apportions His grace accordingly. Which also he [Paul] does in the Epistle to the Corinthians, saying, "God hath set every one of us, as it pleased Him." And again, "The manifestation of the Spirit is given to every man to profit withal." "According to His will." He shows that the gift is according to the will of the Father. But oftentimes on account of their unclean and slothful life many have not received a gift, and sometimes also those whose life is good and pure have not received one. Why, I pray you? Lest they might be made haughty, that they might not be puffed up, that they might not grow more negligent, that they might not be more excited. For if even without a gift, the mere consciousness of a pure life be sufficient to lift a man up, much more when the grace is added also. Wherefore to the humble, to the simple, it was rather given, and especially to the simple: for it is said, "in singleness and gladness of heart." Yea, and hereby also he rather urged them on, and if they were growing negligent gave them a spur. For the humble, and he who imagines no great things concerning himself, becomes more earnest when he has received a gift, in that he has obtained what is beyond his deserts, and thinks that he is not worthy thereof. But he who thinks he hath done well, reckoning it to be his due, is puffed up. Wherefore God dispenseth this profitably: which one may see taking place also in the Church: for one hath the word of teaching, another hath not power to open his mouth. Let not this man (he says) be grieved because of this. For "the manifestation of the Spirit is given to every man to profit withal." For if a man that is an householder knoweth to whom he should entrust anything, much more God, who understands the mind of men, "who knoweth all things or ever they come into being." One thing only is worthy of grief, Sin: there is nothing else.

Hebrews 2:5 — Homily on Hebrews 4

"For not to angels," he says, "did He put in subjection the world to come, whereof we speak." Is he then discoursing concerning some other world? No, but concerning this. Therefore he added "whereof we speak," that he might not allow the mind to wander away in search of some other. How then does he call it "the world to come"? Exactly as he also says in another place, "Who is the figure of him that was to come," (Rom. v. 14,) when he is speaking about Adam and Christ in the Epistle to the Romans; calling Christ according to the flesh "Him that was to come" in respect of the times of Adam, (for [then] He was to come). So now also, since he had said, "but when he bringeth in the First-Begotten into the world": that thou mightest not suppose that he is speaking of another world, it is made certain from many considerations and from his saying "to come." For the world was to come, but the Son of God always was. This world then which was about to come, He put in subjection not to Angels but to Christ. For that this is spoken with reference to the Son (he says) is evident: for surely no one would assert the other alternative, that it had reference to Angels.

Hebrews 2:6 — Homily on Hebrews 4

Then he brings forward another testimony also and says, "but one in a certain place testified, saying." Wherefore did he not mention the name of the prophet, but hid it? Yea, and in other testimonies also he doth this: as when he saith, "but when He bringeth in again the First-Begotten into the world, He saith, And let all the Angels of God worship Him. And again, I will be to Him a Father. And of the Angels He saith, Who maketh His angels spirits. And, Thou, Lord, in the beginning hast laid the foundations of the earth": so also here he saith, "but one in a certain place testified, saying." And this very thing (I conceive) is the act of one that conceals himself, and shows that they were well skilled in the Scriptures; his not setting down him who uttered the testimony, but introducing it as familiar and obvious.

Hebrews 2:7 — Homily on Hebrews 4

"What is man that Thou art mindful of him, or the son of man that Thou visitest him? Thou madest him a little lower than the angels: Thou crownedst him with glory and honor." "Thou hast put all things in subjection under his feet." Now although these things were spoken of human nature generally, they would nevertheless apply more properly to Christ according to the flesh. For this, "Thou hast put all things in subjection under his feet," belongs to Him rather than to us. For the Son of God visited us when we were nothing: and after having assumed our nature, and united it to Himself, He became higher than all.

Hebrews 2:8 — Homily on Hebrews 4

"For," he says, "in that He hath put all things in subjection under Him, He left nothing not put under Him: but now we see not yet all things put under Him." What he means is this: since he had said, "Until I make Thine enemies Thy footstool," and it was likely that they would still be grieved, then having inserted a few things after this parenthetically, he added this testimony in confirmation of the former. For that they might not say, How is it that He hath put His enemies under His feet, when we have suffered so much? he sufficiently hinted at it in the former place indeed (for the word "until" showed, not what should take place immediately, but in course of time) but here he followeth it up. For do not suppose (he says) that because they have not yet been made subject, they are not to be made subject: for that they must be made subject, is evident; for, on this account was the prophecy spoken. "For," he says, "in that He hath put all things under Him, He left nothing not put under Him." How then is it that all things have not been put under Him? Because they are hereafter to be put under Him. If then all things must be made subject to Him, but have not yet been made subject, do not grieve, nor trouble thyself. If indeed when the end were come, and all things were made subject, thou wert still suffering these things, with reason wouldst thou repine: "But now we see not yet all things put under Him." The King has not yet clearly conquered. Why then art thou troubled when suffering affliction? the preaching [of the Gospel] hath not yet prevailed over all; it is not yet time that they should be altogether made subject.

Hebrews 2:9 — Homily on Hebrews 4

Then again there is another consolation if indeed He who is hereafter to have all put in subjection under Him, hath Himself also died and submitted to sufferings innumerable. "But," he says, "we see Him who was made a little lower than the angels, even Jesus, for the suffering of death" - then the good things again, - "crowned with glory and honor." Seest thou, how all things apply to Him? For the expression, "a little," would rather suit Him, who was only three days in Hades, but not ourselves who are for a long time in corruption. Likewise also the expression "with glory and honor" will suit Him much more than us. Again, he reminds them of the Cross, thereby effecting two things; both showing His care for them and persuading them to bear all things nobly, looking to the Master. For (he would say) if He who is worshiped of Angels, for thy sake endured to have a little less than the Angels, much more oughtest thou who art inferior to the Angels, to bear all things for His sake. Then he shows that the Cross is "glory and honor," as He Himself also always calls it, saying, "That the Son of Man might be glorified" (John xi. 5); and, "the Son of Man is glorified." (John xii. 23.) If then He calls the sufferings for His servants' sake "glory," much more shouldest thou the sufferings for the Lord. Seest thou the fruit of the Cross, how great it is? fear not the matter: for it seemeth to thee indeed to be dismal, but it brings forth good things innumerable. From these considerations he shows the benefit of trial. Then he says, "That He by the grace of God should taste death for every man." "That by the grace of God," he says. And He indeed because of the grace of God towards us suffered these things. "He who spared not His Own Son," he says, "but delivered Him up for us all." (Rom. viii. 32.) Why? He did not owe us this, but has done it of grace. And again in the Epistle to the Romans he says, "Much more the grace of God, and the gift by grace which is by one man Jesus Christ, hath abounded unto many." (Rom. v. 15.) "That by the grace of God He should taste death for every man," not for the faithful only, but even for the whole world: for He indeed died for all; But what if all have not believed? He hath fulfilled His own part. Moreover he said rightly "taste death for every man," he did not say "die." For as if He really was tasting it, when He had spent a little time therein, He immediately arose. By saying then "for the suffering of death," he signified real death, and by saying "superior to angels," he declared the resurrection. For as a physician though not needing to taste the food prepared for the sick man, yet in his care for him tastes first himself, that he may persuade the sick man with confidence to venture on the food, so since all men were afraid of death, in persuading them to take courage against death, He tasted it also Himself though He needed not. "For," He says, "the prince of this world cometh and findeth nothing in Me." (John xiv. 30.) So both the words "by grace" and "should taste death for every man," establish this.

Hebrews 2:10 — Homily on Hebrews 4

"For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings." He speaks here of the Father. Seest thou how again he applies the expression "by whom" to Him? Which he would not have done, had it been an expression of inferiority, and only applicable to the Son. And what he says is this: He has done what is worthy of His love towards mankind, in showing His First-born to be more glorious than all, and in setting Him forth as an example to the others, like some noble wrestler that surpasses the rest. "The Captain of their salvation," that is, the Cause of their salvation. Seest thou how great is the space between? Both He is a Son, and we are sons; but He saves, we are saved. Seest thou how He both brings us together and then separates us; "bringing," he says, "many sons unto glory": here he brings us together, - "the Captain of their salvation," again he separates. "To make perfect through sufferings." Then sufferings are a perfecting, and a cause of salvation. Seest thou that to suffer affliction is not the portion of those who are utterly forsaken; if indeed it was by this that God first honored His Son, by leading Him through sufferings? And truly His taking flesh to suffer what He did suffer, is a far greater thing than making the world, and bringing it out of things that are not. This indeed also is a token of His loving-kindness, but the other far more. And the Apostle himself also pointing out this very thing, says, "That in the ages to come He might show forth the exceeding riches of His goodness, He both raised us up together, and made us sit together in the heavenly places in Christ Jesus." (Eph. ii. 7, Eph. ii. 6.) "For it became Him for whom are all things and by whom are all things in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings." For (he means) it became Him who taketh tender care, and brought all things into being, to give up the Son for the salvation of the rest, the One for the many. However he did not express himself thus, but, "to make perfect through sufferings," showing the suffering for any one, not merely profits him, but he himself also becomes more glorious and more perfect. And this too he says in reference to the faithful, comforting them by the way: for Christ was glorified then when He suffered. But when I say, He was glorified, do not suppose that there was an accession of glory to Him: for that which is of nature He always had, and received nothing in addition.

Hebrews 2:11 — Homily on Hebrews 4

"For," he says, "both He that sanctifieth, and they who are sanctified, are all of one, for which cause He is not ashamed to call them brethren." Behold again how he brings them together, honoring and comforting them, and making them brethren of Christ, in this respect that they are "of one." Then again guarding himself and showing that he is speaking of that which is according to the flesh, he introduces, "For He who sanctifieth," that is Christ, "and they who are sanctified," ourselves. Dost thou see how great is the difference? He sanctifies, we are sanctified. And above he said, "the Captain of their salvation. For there is one God, of whom are all things." (1 Cor. viii. 6.) "For which cause He is not ashamed to call them brethren." Seest thou how again he shows the superiority? For by saying, "He is not ashamed," he shows that the whole comes not of the nature of the thing, but of the loving affection of Him who was "not ashamed" of anything, yea of His great humility. For though we be "of one," yet He sanctifieth and we are sanctified: and great is the difference. Moreover "He" is of the Father, as a true Son, that is, of His substance; "we," as created, that is, brought out of things that are not, so that the difference is great. Wherefore he says, "He is not ashamed to call them brethren."

Hebrews 2:12 — Homily on Hebrews 4

"Saying, I will declare Thy name unto My brethren." (Ps. xxii. 22.) For when He clothed Himself with flesh, He clothed Himself also with the brotherhood, and at the same time came in the brotherhood.

Hebrews 2:13 — Homily on Hebrews 4

This indeed he brings forward naturally. But this "I will put my trust in Him" (2 Sam. xxii. 3), what does it mean? For what follows this is also introduced naturally. "Behold, I and the children which God hath given Me." (Isa. viii. 18.) For as here He shows Himself a Father, so before, a Brother. "I will declare Thy name unto My brethren," He saith.

Hebrews 2:14 — Homily on Hebrews 4

And again he indicates the superiority and the great interval between us, by what follows: "Since then the children," he saith, "are partakers of flesh and blood" (thou seest where he saith the likeness is? in reference to the flesh), "in like manner He also Himself took part of the same." Let all the Heretics be ashamed, let those hide their faces who say that He came in appearance and not in reality. For he did not say, "He took part of these" only, and then say no more; although had he said thus, it would have been sufficient, but he asserted something more, adding "in like manner," not in appearance, he means, or by an image (since in that case "in like manner" is not preserved) but in reality; showing the brotherhood. Next he sets down also the cause of the economy. "That through death," he says, "He might destroy him that had the power of death, that is, the devil." Here he points out the wonder, that by what the devil prevailed, by that was he overcome, and the very thing which was his strong weapon against the world, namely, Death, by this Christ smote him. In this he exhibits the greatness of the conqueror's power. Dost thou see how great good death hath wrought?

Hebrews 2:15 — Homily on Hebrews 4

"And should deliver them," he says, "who through fear of death were all their lifetime subject to bondage." Why (he means) do ye shudder? Why do you fear him that hath been brought to nought? He is no longer terrible, but has been trodden under foot, hath been utterly despised; he is vile and of no account. (2 Tim. i. 10.) But what is "through fear of death were all their life-time subject to bondage"? He either means this, that he who fears death is a slave, and submits to all things rather than die; or this, that all men were slaves of death and were held under his power, because he had not yet been done away; or that men lived in continual fear, ever expecting that they should die, and being afraid of death, could have no sense of pleasure, while this fear was present with them. For this he hinted at in saying, "All their life-time." He here shows that the afflicted, the harassed, the persecuted, those that are deprived of country and of substance and of all other things, spend their lives more sweetly and more freely than they of old time who were in luxury, who suffered no such afflictions, who were in continual prosperity, if indeed these "all their life-time" were under this fear and were slaves; while the others have been made free and laugh at that which they shudder at. For this is now as if, when one was being led away to a captivity leading to death, and in continual expectation of it, one should feed him up with abundant dainties (something such as this was Death of old); but now, as if some one taking away that fear together with the dainties, were to promise a contest, and propose a combat that should lead no longer to death, but to a kingdom. Of which number wouldst thou have wished to be - those who are fed up in the prison-house, while every day looking for their sentence, or those who contend much and labor willingly, that they may crown themselves with the diadem of the kingdom? Seest thou how he has raised up their soul, and made them elated? He shows too, that not death alone has been put an end to, but that thereby he also who is ever showing that war without trace against us, I mean the devil, hath been brought to nought; since he that fears not death is out of reach of the devil's tyranny. For if "skin for skin, yea all things a man would give for his life" (Job ii. 4) - when any one has determined to disregard even this, of what henceforward will he be the slave? He fears no one, he is in terror of no one, he is higher than all, and more free than all. For he that disregards his own life, much more doth he disregard all other things. And when the devil finds a soul such as this, he can accomplish in it none of his works. For what? tell me, shall he threaten the loss of property, and degradation, and banishment from one's country? But these are small matters to him who "counteth not even his life dear" (Acts xx. 24) unto him, according to the blessed Paul. Thou seest that in casting out the tyranny of death, he also overthrew the strength of the devil. For he who has learnt to study innumerable truths concerning the resurrection, how should he fear death? How should he shudder any more? Therefore be ye not grieved, saying, why do we suffer such and such things? For so the victory becomes more glorious. And it would not have been glorious, unless by death He had destroyed death; but the most wonderful thing is that He conquered him by the very means by which he was strong, showing in every point the abundance of His means, and the excellence of His contrivances. Let us not then prove false to the gift bestowed on us. "For we," he says, "have received not a spirit of fear, but a spirit of power, and of love, and of a sound mind." (Rom. viii. 15; 2 Tim. i. 7.) Let us stand then nobly, laughing death to scorn.

Hebrews 2:16 — Homily on Hebrews 5

Paul wishing to show the great kindness of God towards man, and the Love which He had for the human race, after saying: "Forasmuch then as the children were partakers of blood and flesh, He also Himself likewise took part of the same" - follows up the subject in this passage. For do not regard lightly what is spoken, nor think this merely a slight matter, His taking on Him our flesh. He granted not this to Angels; "For verily He taketh not hold of Angels, but of the seed of Abraham." What is it that he saith? He took not on Him an Angel's nature, but man's. But what is "He taketh hold of"? He did not (he means) grasp that nature, which belongs to Angels, but ours. But why did he not say, "He took on Him," but used this expression, "He taketh hold of"? It is derived from the figure of persons pursuing those who turn away from them, and doing everything to overtake them as they flee, and to take hold of them as they are bounding away. For when human nature was fleeing from Him, and fleeing far away (for we "were far off" - Eph. ii. 13), He pursued after and overtook us. He showed that He has done this only out of kindness, and love, and tender care. As then when he saith, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation" - he shows His extreme interest in behalf of human nature, and that God makes great account of it, so also in this place he sets it forth much more by a comparison, for he says, "He taketh not hold of angels." For in very deed it is a great and a wonderful thing, and full of amazement that our flesh should sit on high, and be adored by Angels and Archangels, by the Cherubim and the Seraphim. For myself having oftentimes thought upon this, I am amazed at it, and imagine to myself great things concerning the human race. For I see that the introductions are great and splendid, and that God has great zeal on behalf of our nature. Moreover he said not "of men (simply) He taketh hold," but wishing to exalt them [the Hebrews] and to show that their race is great and honorable, he says, "but of the seed of Abraham He taketh hold."

Hebrews 2:17 — Homily on Hebrews 5

"Wherefore it behooved Him in all things to be made like unto His brethren." What is this, "in all things"? He was born (he means), was brought up, grew, suffered all things necessary, at last He died. This is, "in all things to be made like unto His brethren." For after he had discoursed much concerning His majesty and the glory on high, he then begins concerning the dispensation. And consider with how great power he doth this. How he represents Him as having great zeal "to be made like unto us": which was a sign of much care. For having said above, "Inasmuch then as the children were partakers of flesh and blood, He also Himself in like manner took part of the same"; in this place also he says, "in all things to be made like unto His brethren." Which is all but saying, He that is so great, He that is "the brightness of His glory," He that is "the express image of His person," He that "made the worlds," He that "sitteth on the right hand of the Father," He was willing and earnest to become our brother in all things, and for this cause did He leave the angels and the other powers, and come down to us, and took hold of us, and wrought innumerable good things. He destroyed Death, He cast out the devil from his tyranny, He freed us from bondage: not by brotherhood alone did He honor us, but also in other ways beyond number. For He was willing also to become our High Priest with the Father.

Hebrews 2:18 — Homily on Hebrews 5

"For," he says, "in that He hath suffered Himself being tempted, He is able to succor them that are tempted." This is altogether low and mean, and unworthy of God. "For in that He hath suffered Himself," he says. It is of Him who was made flesh that he here speaks, and it was said for the full assurance of the hearers, and on account of their weakness. That is (he would say) He went through the very experience of the things which we have suffered; now He is not ignorant of our sufferings; not only does He know them as God, but as man also He has known them, by the trial wherewith He was tried; He suffered much, He knows how to sympathize. And yet God is incapable of suffering: but he describes here what belongs to the Incarnation, as if he had said, Even the very flesh of Christ suffered many terrible things. He knows what tribulation is; He knows what temptation is, not less than we who have suffered, for He Himself also has suffered. What then is this, "He is able to succor them that are tempted"? It is as if one should say, He will stretch forth His hand with great eagerness, He will be sympathizing.

Hebrews 3:1-2 — Homily on Hebrews 5

But when Paul has once taken in hand the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next: "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses was faithful in all His house." Being about to place Him before Moses in comparison, he led his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already beforehand casting down the seeds of the superiority. Therefore he begins from the flesh, and goes up to the Godhead, where there was no longer any comparison. He began from the flesh, from His Human nature, by assuming for a time the equality, and says, "as also Moses in all His house": nor does he at first show His superiority lest the hearer should start away, and straightway stop his ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses. "Who was faithful," he says, "to Him that made Him" - made Him what? "Apostle and High Priest." He is not speaking at all in this place of His Essence, nor of His Godhead; but so far concerning human dignities. "As also Moses in all His house," that is, either among the people, or in the temple. But here he uses the expression "in His house," just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by "house" he means the people, he added, "whose house we are"; that is, we are in His creation.

Hebrews 3:3 — Homily on Hebrews 5

"For this man was counted worthy of more glory than Moses," (Again he is speaking of the Flesh), "inasmuch as he who hath builded the house hath more honor than the house"; Moses himself also (he means) was of the house. Moreover he did not say, For this one was a servant, but the Other a master, but he covertly intimated it. If the people were the house and he was of the people, then he certainly was of the household. For so also we are accustomed to say, such an one is of such an one's house. For here he is speaking of a house, not of the temple, for the temple was not constructed by God, but by men. But He that made him is God. Moses he means. And see how he covertly shows the superiority. "Faithful," he says, "in all His house," being himself also of the house, that is, of the people. The builder has more honor than the house, yet he did not say "the artificer hath more honor than his works," but "he that hath builded the house, than the house." "But He that built all things is God." Thou seest that he is speaking not about the temple but about the whole people.

Hebrews 3:4 — Homily on Hebrews 5

"But He that built all things is God." Thou seest that he is speaking not about the temple but about the whole people.

Hebrews 3:5 — Homily on Hebrews 5

"And Moses verily was faithful in all His house, as a servant, for a testimony of those things which were to be spoken." See also another point of superiority, that which is derived from the Son and the servants. You see again that by the appellation of The Son, he intimates true relationship.

Hebrews 3:6 — Homily on Hebrews 5

"But Christ as a Son over His own house." Perceivest thou how he separates the thing made and the maker, the servant and the son? Moreover He indeed enters into His Father's property as a master, but the other as a servant. "Whose" (i.e. God's) "house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." Here again he encourages them to press forward nobly, and not to fall: for we shall be the "house" of God (he says), as Moses was, "if we hold fast our confidence and our rejoicing firm unto the end." He however (he would say) that is distressed in his trials, and who falls, doth not glory: he that is ashamed, he that hideth himself, has no confidence, he that is perplexed doth not glory. And then he also commends them, saying, "if we hold fast the confidence and the rejoicing of the hope firm unto the end," implying that they had even made a beginning; but that there is need of the end, and not simply to stand, but to have their hope firm "in full assurance of faith," without being shaken by their trials.

Hebrews 3:7-11 — Homily on Hebrews 6

Paul, having treated of hope, and having said that "We are His house, if we hold fast the confidence and the rejoicing of the hope firm unto the end"; next shows that we ought to look forward with firmness, and he proves this from the Scriptures. His discourse was concerning Hope, and that it behooves us to hope for the things to come, and that for those who have toiled here there will assuredly be some reward and fruit and refreshment. This then he shows from the prophet. He says that there are "three" rests: one, that of the Sabbath, in which God rested from His works; the second, that of Palestine, into which when the Jews had entered they would be at rest from their hardships and labors; the third, that which is Rest indeed, the kingdom of Heaven; which those who obtain, do indeed rest from their labors and troubles. Of these three then he makes mention here. And why did he mention the three, when he is treating of the one only? That he might show that the prophet is speaking concerning this one. For he did not speak (he says) concerning the first. For how could he, when that had taken place long before? Nor yet again concerning the second, that in Palestine. For how could he? For he says, "They shall not enter into My rest." It remains therefore that it is this third.

Hebrews 3:12 — Homily on Hebrews 6

"Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God." For from hardness unbelief ariseth: and as in bodies, the parts that have become callous and hard do not yield to the hands of the physicians, so also souls that are hardened yield not to the word of God. For it is probable besides that some even disbelieved as though the things which had been done were not true. Therefore he says, "Take heed lest there be in any of you an evil heart of unbelief in departing From the living God." For since the argument from the future is not so persuasive as from the past, he reminds them of the history, in which they had wanted faith. For if your fathers (he says) because they did not hope as they ought to have hoped, suffered these things, much more will you. Since to them also is this word addressed: for, "To-day" (he says) is "ever," so long as the world lasts.

Hebrews 3:13 — Homily on Hebrews 6

Wherefore "exhort ye one another daily, while it is called to-day." That is, edify one another, raise yourselves up: lest the same things should befall you. "Lest any one of you be hardened by the deceitfulness of sin." Seest thou that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, "when it is come into a depth of evils, becometh contemptuous", and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For "they said", "The Lord shall not see, neither shall the God of Jacob regard." And again, "Our lips are our own: who is Lord over us?"; and again "Wherefore hath the wicked man provoked God to wrath?"; and again, "The fool hath said in his heart, there is no God; they are corrupt and become abominable in their doings." "There is no fear of God before his eyes, for he was deceitful before Him, to find out his iniquity and to hate." Yea and Christ also says this same thing, "Every one that doeth evil, hateth the light and cometh not to the light."

Hebrews 3:14 — Homily on Hebrews 6

"For we have been made partakers of Christ." What is this, "We have been made partakers of Christ"? We partake of Him (he means); we were made One, we and He - since He is the Head and we the body, "fellow-heirs and of the same body; we are one body, of His flesh and of His bones." "If we hold fast the beginning of our confidence [or, the principle of our subsistence] steadfast unto the end." What is "the principle of our subsistence"? The faith by which we stand, and have been brought into being and were made to exist, as one may say.

Hebrews 3:15 — Homily on Hebrews 6

Then he adds, "When it is said, To-day if ye hear His voice, harden not your hearts, as in the provocation." This is a transposition, "when it is said, To-day if ye hear His voice, harden not your hearts." It must be read thus: "Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached as well as unto them when it is said, To-day if ye hear His voice" (for "To-day" is "at every time"). Then he adds "but the word of hearing did not profit them, as they were not mixed by faith with them that heard." ... Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by "hearing" what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe.

Hebrews 3:16-19 — Homily on Hebrews 6

"For some when they had heard did provoke, howbeit not all that came out of Egypt by Moses: And with whom was He grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom sware He that they should not enter into His rest, but to them that believed not? So we see, that they could not enter in because of unbelief." After again repeating the testimony, he adds also the question, which makes the argument clear. For he said (he repeats), "To-day if ye hear His voice, harden not your hearts, as in the provocation." Of whom does he speak (he says) as having been hardened? Of whom as not believing? Is it not of the Jews? Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by "hearing" what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe. Caleb then and Joshua, because they agreed not with those who did not believe, escaped the vengeance that was sent forth against them. And see how admirably he said, not, They did not agree, but, "they were not mixed" - that is, they stood apart, but not factiously when all the others had one and the same mind. Here it seems to me that a faction too is hinted at.

Hebrews 3:17 — Homily on Hebrews 6

But here he means not unbelief only, but also murmurings: "whose carcasses," he says, "fell in the wilderness." "They proved Me," He says, "and saw My works forty years." Seest thou that it is not right to call God to account, but whether He defend our cause or not, to trust Him? For against those of old he now brings this charge, that "they tempted God." For he that will have proof either of His power, or of His providence, or of His tender care, does not yet believe, either that He is powerful or kind to man. This he hints also in writing to these Hebrews who probably already wished, in their trials, to obtain experience and positive evidence of His power and His providential care for them. Thou seest that in all cases the provocation and the angering arises from unbelief.

Hebrews 4:1-2 — Homily on Hebrews 6

"Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached as well as unto them when it is said, To-day if ye hear His voice" (for "To-day" is "at every time"). Then he adds "but the word of hearing did not profit them, as they were not mixed by faith with them that heard." How did it not profit? Then wishing to alarm them, he shows the same thing by what he says.

Hebrews 4:3 — Homily on Hebrews 6

For "we who have believed," he says, "do enter into rest." From what this is evident, he adds: "as He said, as I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world." This indeed, is not evidence that we shall enter in, but that they did not enter in. What then? Thus far he aims to show that as that rest does not hinder the speaking of another rest, so neither does this exclude that of Heaven. Up to this point then, he wishes to show that they the Israelites did not attain to the rest.

Hebrews 4:4-5 — Homily on Hebrews 6

For because he means this, he says, "For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all His works. And in this place again, If they shall enter into My rest." Thou seest how that doth not hinder this from being a rest?

Hebrews 4:6-7 — Homily on Hebrews 6

"Seeing therefore it remaineth" (he says) "that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again he limiteth a certain day, saying in David, To-day, after so long a time; as it has been said before." But what is it that he means? "Seeing then" (he means) that "some must" certainly "enter in," and "they did not enter in." And that an entrance is proclaimed, and that "some must enter in," let us hear from what this is clear. Because after so many years (he says) David again says: "To-day if ye will hear His voice, harden not your hearts." "For if Joshua had given them rest he would not afterward have spoken of another day." It is evident, that he says these things, as of persons who are to attain some recompense.

Hebrews 4:8 — Homily on Hebrews 6

"For if Joshua had given them rest he would not afterward have spoken of another day." It is evident, that he says these things, as of persons who are to attain some recompense.

Hebrews 4:9 — Homily on Hebrews 6

"There remaineth therefore a rest for the people of God." Whence does this appear? From the exhortation, "Harden not your hearts": for if there were no rest, these exhortations would not have been given. Neither would they have been exhorted not to do the same things with the Jews lest they should suffer the same things, unless they were about to suffer the same. But how were they who were in possession of Palestine about to suffer the same things (i.e. exclusion from the rest) unless there were some other rest? And well did he conclude the argument. For he said not rest but "Sabbath-keeping"; calling the kingdom "Sabbath-keeping," by the appropriate name, and that which they rejoiced in and were attracted by. For as, on the Sabbath He commands to abstain from all evil things; and that those things only which relate to the Service of God should be done, which things the Priests were wont to accomplish, and whatsoever profits the soul, and nothing else; so also will it be then.

Hebrews 4:10 — Homily on Hebrews 6

However it is not he who spoke thus, but what? "For he that is entered into his rest, he also hath ceased from his own works, as God did from His." As God ceased from His works, he says, so he that hath entered into His rest hath ceased. For since his discourse to them was concerning rest, and they were desirous to hear when this would be, he concluded the argument with this.

Hebrews 4:11 — Homily on Hebrews 7

Faith is indeed great and bringeth salvation, and without it, it is not possible ever to be saved. It suffices not however of itself to accomplish this, but there is need of a right conversation also. So that on this account Paul also exhorts those who had already been counted worthy of the mysteries; saying, "Let us labor to enter into that rest." "Let us labor" (he says), Faith not sufficing, the life also ought to be added thereto, and our earnestness to be great; for truly there is need of much earnestness too, in order to go up into Heaven. For if they who suffered so great distress in the Wilderness, were not counted worthy of the promised land, and were not able to attain that land, because they murmured and because they committed fornication: how shall we be counted worthy of Heaven, if we live carelessly and indolently? We then have need of much earnestness. And observe, the punishment does not extend to this only, the not entering in (for he said not, "Let us labor to enter into the rest," lest we fail of so great blessings), but he added what most of all arouses men. What then is this? "Lest any man fall, after the same example of unbelief." What means this? It means that we should have our mind, our hope, our expectation, yonder, lest we should fail. For that otherwise we shall fail, the example shows, "lest etc. after the same," he says.

Hebrews 4:12 — Homily on Hebrews 6

Then, lest any think that they will simply be deprived of rest only, he adds also the punishment, saying, "For the Word of God is quick, and powerful; and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow: and is a discerner of the thoughts and intents of the heart." Here he is speaking of Hell and of punishment. "It pierceth" (he says) into the secrets of our heart, and cutteth asunder the soul. Here it is not the failing of carcasses nor, as there, the being deprived of a country, but of a heavenly kingdom; and being delivered to an everlasting hell, and to undying punishment and vengeance.

Hebrews 4:12 — Homily on Hebrews 7

In the next place, lest hearing the words "after the same example," thou shouldest think that the punishment is the same, hear what he adds; "For the Word of God is quick and powerful, and sharper than any two-edged sword, and pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." In these words he shows that He, the Word of God, wrought the former things also, and lives, and has not been quenched. Do not then when hearing the Word, think of it lightly. For "He is sharper," he says, "than a sword." Observe His condescension; and hence consider why the prophets also needed to speak of saber and bow and sword. "If ye turn not," it is said, "He will whet His sword, He hath bent His bow and made it ready." (Ps. vii. 12.) For if now, after so long a time, and after their being perfected, He cannot smite down by the name of the Word alone, but needs these expressions in order to show the superiority arising from the comparison of the Gospel with the law: much more then of old. "Piercing," he says, "even to the dividing asunder of soul and spirit." What is this? He hinted at something more fearful. Either that He divides the spirit from the soul, or that He pierces even through them disembodied, not as a sword through bodies only. Here he shows, that the soul also is punished, and that it thoroughly searches out the most inward things, piercing wholly through the whole man. "And is a discerner of the thoughts and intents of the heart, neither is there any creature that is not manifest in His sight." In these words most of all he terrified them. For do not (he says) be confident if ye still stand fast in the Faith, but without full assurance. He judges the inner heart, for there He passes through, both punishing and searching out.

Hebrews 4:13 — Homily on Hebrews 7

And why speak I of men? he says. For even if thou speak of Angels, of Archangels, of the Cherubim, of the Seraphim, even of any "creature" whatsoever: all things are laid open to that Eye, all things are clear and manifest; there is nothing able to escape it; "All things are naked and opened unto the eyes of Him, with whom we have to do." But what is "opened"? It is a metaphor from the skins which are drawn off from the victims. For as in that case, when a man has killed them, and has drawn aside the skin from the flesh, he lays open all the inward parts, and makes them manifest to our eyes; so also do all things lie open before God. And observe, I pray thee, how he constantly needs bodily images; which arose from the weakness of the hearers. For that they were weak, he made plain, when he said that they were "dull," and "had need of milk, not of strong meat." "All things are naked," he says, "and opened unto the eyes of Him, with whom we have to do." (c. v. 11, v. 12.) Next he discourses of the Son, "with whom we have to do," he says. What is "with whom we have to do"? To Him (he would say) we have to render account for the things we have done? Even so. How then must we act that we fall not, nor be faint-hearted?

Hebrews 4:14 — Homily on Hebrews 7

These things indeed (he would say) are sufficient to instruct us. But we have also "a great High Priest, that is passed into the heavens, Jesus the Son of God." Because he added it, for this reason he went on, "For we have not an High Priest who cannot be touched with the feeling of our infirmities." Therefore he said above, "In that He hath suffered Himself being tempted, He is able to succor them which are tempted." See then how here also he does the same. And what he says is to this effect: He went (he says) the road which we also are going now, or rather even a more rugged one. For He had experience of all human sufferings. He had said above "There is no creature that is not manifest in His sight," intimating His Godhead; then, since he had touched on the flesh, he again discourses more condescendingly, saying (ver. 14), "Having then a great High Priest, that is passed into the heavens": and shows that His care is greater and that He protects them as His own, and would not have them fall away. For Moses indeed (he says) did not enter into the rest, while He Christ did enter in. And it is wonderful how he has nowhere stated the same, lest they might seem to find an excuse; he however implied it, but that he might not appear to bring an accusation against the man, he did not say it openly. For if, when none of these things had been said, they yet brought forward these charges, saying, This man hath spoken against Moses and against the law (see Acts xxi. 21, Acts xxi. 28); much more, if he had said, It is not Palestine but Heaven, would they have said stronger things than these. But he attributes not all to the Priest, but requires also what is to come from us, I mean our profession. For "having," he says, "a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession" or "confession". What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God, that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within. We have not failed of our hopes, let us confess; although the realities are not present, yet let us confess: if already they were present they were but a lie. So that this also is true, that our good things are deferred. For our High Priest also is Great.

Hebrews 4:15 — Homily on Hebrews 7

"For we have not an High Priest, who cannot be touched with the feeling of our infirmities." He is not (he means) ignorant of what concerns us, as many of the High Priests, who know not those in tribulations, nor that there is tribulation at any time. For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us. But was "in all points tempted like as we are, yet without sin." Observe how both above he has used the word "in like manner," and here "after the likeness." (c. ii. 14.) That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified. "After our likeness, without sin." In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin. So that when he says also "in the likeness of flesh" (Rom. viii. 3), he means not that He took on Him merely "the likeness of flesh," but "flesh." Why then did he say "in the likeness"? Because he was speaking about "sinful flesh": for it was "like" our flesh, since in nature it was the same with us, but in sin no longer the same.

Hebrews 4:16 — Homily on Hebrews 7

"Let us come then boldly with confidence unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need." What "throne of grace" is he speaking of? that royal throne concerning which it is said, "The Lord said unto my Lord, Sit Thou on My right hand." (Ps. cx. 1.) What is "let us come boldly"? Because "we have a sinless High Priest" contending with the world. For, saith He, "Be of good cheer, I have overcome the world" (John xvi. 33.); for, this is to suffer all things, and yet to be pure from sins. Although we (he means) are under sin, yet He is sinless. How is it that we should "approach boldly"? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, "that we may obtain mercy," even such as we are seeking. For the affair is one of munificence, a royal largess. "And may find grace to help in time of need [for help in due season]." He well said, "for help in time of need." If thou approach now (he means) thou wilt receive both grace and mercy, for thou approachest "in due season"; but if thou approach then, no longer wilt thou receive it. For then the approach is unseasonable, for it is not "then a throne of Grace." Till that time He sitteth granting pardon, but when the end is come, then He riseth up to judgment. For it is said, "Arise, O God, judge the earth." (Ps. lxxxii. 8.) ("Let us come boldly," or he says again having no "evil conscience," that is, not being in doubt, for such an one cannot "come with boldness.") On this account it is said, "I have heard thee in an accepted time and in a day of salvation have I succored thee." (2 Cor. vi. 2.) Since even now for those to find repentance who sin after baptism is of grace. But lest when thou hearest of an High Priest, thou shouldst think that He standeth, he forthwith leads to the throne. But a Priest doth not sit, but stands. Seest thou that for Him to be made High Priest, is not of nature, but of grace and condescension, and humiliation? This is it seasonable for us also now to say, "Let us draw near" asking "boldly": let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself. Then will be the time of despairing, when the bride-chamber is shut, when the King is come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch's bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest, still is the prize in suspense.

Hebrews 5:1-3 — Homily on Hebrews 8

The blessed Paul wishes to show in the next place that this covenant is far better than the old. This then he does by first laying down remote considerations. For inasmuch as there was nothing bodily or that made a show, no temple for instance, nor Holy of Holies, nor Priest with so great apparel, no legal observances, but all things higher and more perfect, and there was nothing of bodily things, but all was in things spiritual, and things spiritual did not attract the weak, as things bodily; he thoroughly sifts this whole matter. And observe his wisdom: he makes his beginning from the priest first, and continually calls Him an High Priest, and from this first point shows the difference of the two Dispensations. On this account he first of all defines what a Priest is, and shows whether He has any things proper to a Priest, and whether there are any signs of priesthood. It was however an objection in his way that He Christ was not even well-born, nor was He of the sacerdotal tribe, nor a priest on earth. How then was He a Priest? some one may say. And just as in the Epistle to the Romans having taken up an argument of which they were not easily persuaded, that Faith effects that which the labor of the Law could not, nor the sweat of the daily life, he betook himself to the Patriarch and referred the whole question to that time: so now here also he opens out the other path of the Priesthood, showing its superiority from the things which happened before. And as, in the matter of punishment, he brings before them not Hell alone, but also what happened to their fathers, so now here also, he first establishes this position from things present. For it were right indeed that earthly things should be proved from heavenly, but when the hearers are weak, the opposite course is taken. Up to a certain point he lays down first the things which are common to Christ and their High Priests, and then shows that He is superior. For comparative excellence arises thus, when in some respects there is community, in others superiority; otherwise it is no longer comparative. "For every High Priest taken from among men," this is common to Christ; "is ordained for men in things pertaining to God," and this also; "that he may offer both gifts and sacrifices for the people," and this too, yet not entirely: what follows however is no longer so: "who can have compassion on the ignorant, and on them that are out of the way," from this point forward is the superiority, "inasmuch as himself also is encompassed with infirmity; and by reason hereof he ought as for the people, so also for himself, to offer for sins."

Hebrews 5:4 — Homily on Hebrews 8

Then also there are other points: He is made Priest (he says) by Another and does not of Himself intrude into the office. This too is common, "And no man taketh this honor to himself, but he that is called of God as was Aaron." Here again he conciliates them in another point, because He was sent from God: which Christ was wont to say throughout to the Jews. "He that sent Me is greater than I," and, "I came not of Myself." He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, but intruders and corrupters of the law of the priesthood...

Hebrews 5:5 — Homily on Hebrews 8

He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, but intruders and corrupters of the law of the priesthood; "So Christ also glorified not Himself to be made an High Priest." How then was He appointed (one says)? For Aaron was many times appointed as by the Rod, and when the fire came down and destroyed those who wished to intrude into the priesthood. But in this instance, on the contrary, they the Jewish Priests not only suffered nothing, but even are in high esteem. Whence then His appointment? He shows it from the prophecy. He has nothing to allege perceptible by sense, nothing visible. For this cause he affirms it from prophecy, from things future; "But He that said unto Him Thou art My Son, to-day have I begotten Thee." What has this to do with the Son? Yea (he says) it is a preparation for His being appointed by God.

Hebrews 5:6 — Homily on Hebrews 8

"As He saith also in another place, Thou art a Priest forever after the order of Melchisedech." Unto whom now was this spoken? Who is "after the order of Melchisedech"? No other than He. For they all were under the Law, they all kept sabbaths, they all were circumcised; one could not point out any other than Him.

Hebrews 5:7 — Homily on Hebrews 8

"Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared." Seest thou that he sets forth nothing else than His care and the exceeding greatness of His love? For what means the expression "with strong crying"? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Seest thou that it was a condescension? For he could not merely say that He prayed, but also "with strong crying." Be it with "crying," why also "strong crying and tears"? "Having offered," (he says), "and having been heard in that He feared." What sayest thou? Let the Heretics be ashamed. The Son of God "was heard in that He feared." And what more could any man say concerning the prophets? And what sort of connection is there, in saying, "He was heard in that He feared, though He were Son, yet learned He obedience by the things which He suffered"? Would any man say these things concerning God? Why, who was ever so mad? And who, even if he were beside himself, would have uttered these things? "Having been heard," (he says), "in that He feared, He learned obedience by the things which He suffered." What obedience? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Seest thou that this is spoken concerning the Incarnation? Tell me now, did He pray the Father that He might be saved from death? And was it for this cause that He was "exceeding sorrowful, and said, If it be possible, let this cup pass from Me"? Yet He nowhere prayed the Father concerning His resurrection, but on the contrary He openly declares, "Destroy this temple and within three days I will raise it up." And, "I have power to lay down My life, and I have power to take it again. No man taketh it from Me, I lay it down of Myself." What then is it; why did He pray? And again He said, "Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again" and said not, "My Father shall raise Me up again." How then did He pray concerning this? But for whom did He pray? For those who believed on Him. And what he means is this, "He is readily listened to." For since they had not yet the right opinion concerning Him, he said that He was heard. Just as He Himself also when consoling His disciples said, "If ye loved Me, ye would rejoice, because I go to My Father", and "My Father is greater than I." But how did He not glorify Himself, He who "made Himself of no reputation", He who gave Himself up? For, it is said, "He gave Himself" up "for our sins." And again, "Who gave Himself a ransom for us all." What is it then? Thou seest that it is in reference to the flesh that lowly things are spoken concerning Himself: So also here, "Although He were Son, He was heard in that He feared," it is said. He wishes to show, that the success was of Himself, rather than of God's favor. So great (he says) was His reverence, that even on account thereof God had respect unto Him.

Hebrews 5:8 — Homily on Hebrews 8

"He learned obedience by the things which He suffered." What obedience? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Seest thou that this is spoken concerning the Incarnation? ..."He learned," he saith, to obey God. Here again he shows how great is the gain of sufferings. "And having been made perfect," he says, "He became the Author of salvation to them that obey Him." But if He, being the Son, gained obedience from His sufferings, much more shall we. Dost thou see how many things he discourses about obedience, that they might be persuaded to it? For it seems to me that they would not be restrained. "From the things," he says, "which He suffered He" continually "learned" to obey God. And being "made perfect" through sufferings. This then is perfection, and by this means must we arrive at perfection. For not only was He Himself saved, but became to others also an abundant supply of salvation. For "being made perfect He became the Author of salvation to them that obey Him."

Hebrews 5:9-10 — Homily on Hebrews 8

"Being called," he says, "of God an High Priest after the order of Melchisedech": "Of whom we have many things to say and hard to be uttered or explained." When he was about to proceed to the difference of the Priesthood, he first reproves them, pointing out both that such great condescension was "milk," and that it was because they were children that he dwelt longer on the lowly subject, relating to the flesh, and speaks about Him as about any righteous man. And see, he neither kept silence as to the doctrine altogether, nor did he utter it; that on the one hand, he might raise their thoughts, and persuade them to be perfect, and that they might not be deprived of the great doctrines; and on the other, that he might not overwhelm their minds.

Hebrews 5:11 — Homily on Hebrews 8

"Of whom," he says, "we have many things to say and hard to be explained, seeing ye are dull of hearing." Because they do not hear, the doctrine is "hard to be explained." For when one has to do with men who do not go along with him nor mind the things that are spoken, he cannot well explain the subject to them. But perhaps some one of you that stand here, is puzzled, and thinks it a hard case, that owing to the Hebrews, he himself is hindered from hearing the more perfect doctrines. Nay rather, I think that perhaps here also except a few, there are many such as they, so that this may be said concerning yourselves also: but for the sake of those few I will speak. Did he then keep entire silence, or did he resume the subject again in what follows; and do the same as in the Epistle to the Romans? For there too, when he had first stopped the mouths of the gainsayers, and said, "Nay but, O man, who art thou that repliest against God?", he then subjoined the solution. And for my own part I think that he was not even altogether silent, and yet did not speak it out, in order to lead the hearers to a longing for the knowledge. For having mentioned the subject, and said that certain great things were stored up in the doctrine, see how he frames his reproof in combination with panegyric. For this is ever a part of Paul's wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, "Ye did run well; who did hinder you?" And, "Have ye suffered so many things in vain? if it be yet in vain", and, "I have confidence in you in the Lord." Which he says also to these Hebrews, "But we are persuaded better things of you, and things that accompany salvation." For these two things he effects, he does not overstrain them, nor suffer them to fall back; for if the examples of others are sufficient to arouse the hearer, and to lead him to emulation; when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being alway evil, but says that they were once even good; for "when for the time ye ought to be teachers," he says. Here he shows that they had been believers a long while, and he shows also that they ought to instruct others. But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, "For whereas there is among you envy and strife and divisions, are ye not carnal?" But observe, I beseech you, his great wisdom, how he always deals according to the distempers before him. For there the weakness arose more from ignorance, or rather from sin; but here not from sins only, but also from continual afflictions. Wherefore he also uses expressions calculated to show the difference, not saying, "ye are become carnal," but "dull": in that case "carnal," but in this the pain is greater. For they the Corinthians indeed were not able to endure his reproof, because they were carnal: but these were able. For in saying, "Seeing ye are become dull of hearing", he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.

Hebrews 5:12 — Homily on Hebrews 8

At all events observe him continually travailing to introduce the discourse concerning the High Priest, and still putting it off. For hear how he began: "Having a great High Priest that is passed into the heavens"; and omitting to say how He was great, he says again, "For every High Priest taken from among men, is appointed for men in things pertaining to God." And again, "So Christ also glorified not Himself to be made an High Priest." And again after saying, "Thou art a Priest for ever after the order of Melchisedech", he again puts off the subject, saying, "Who in the days of His Flesh offered prayers and supplications." When therefore he had been so many times repulsed, he says, as if excusing himself, The blame is with you. Alas! how great a difference! When they ought to be teaching others, they are not even simply learners, but the last of learners. "For when for the time ye ought to be teachers, ye have need again that some one teach you again which be the first principles of the oracles of God." Here he means the Human Nature of Christ. For as in external literature it is necessary to learn the elements first, so also here they were first taught concerning the human nature. Thou seest what is the cause of his uttering lowly things. So Paul did to the Athenians also, discoursing and saying, "The times of this ignorance God winked at: but now commandeth all men everywhere to repent, because He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead." Therefore, if he says anything lofty, he expresses it briefly, while the lowly statements are scattered about in many parts of the Epistle. And thus too he shows the lofty; since the very lowliness of what is said forbids the suspicion that these things relate to the Divine Nature. So here also the safe ground was kept. "And are become such as have need of milk, not of strong meat." He always calls the lowly doctrine "milk," both in this place and in the other. "When," he says, "for the time ye ought to be teachers": because of that very thing, namely the time, for which ye ought especially to be strong, for this especially ye are become backsliding. Now he calls it "milk," on account of its being suited to the more simple. But to the more perfect it is injurious, and the dwelling on these things is hurtful. So that it is not fitting that matters of the Law should be introduced now or the comparison made from them, such as that He was an High Priest, and offered sacrifice, and needed crying and supplication. Wherefore see how these things are unhealthful to "us"; but at that time they nourished them being by no means unhealthful to them. So then the oracles of God are true nourishment. "For I will give unto them," he saith, "not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord." "I gave you milk to drink, and not meat"; He did not say, I fed you, showing that such nourishment as this is not food, but that the case is like that of little children who cannot be fed with bread. For such have not drink given them, but their food is to them instead of drink. Moreover he did not say, "ye have need," but "ye are become such as have need of milk and not of strong meat." That is, ye willed it; ye have reduced yourselves to this, to this need.

Hebrews 5:13 — Homily on Hebrews 8

"For every one that partaketh of milk is unskilled in the word of righteousness: for he is a babe." What is "the Word of righteousness"? He seems to me here to hint at conduct also. That which Christ also said, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees", this he says likewise, "unskilled in the word of righteousness," that is, he that is unskilled in the philosophy that is above, is unable to embrace a perfect and exact life. Or else by "righteousness" he here means Christ, and the high doctrine concerning Him. That they then were "become dull," he said; but from what cause, he did not add, leaving it to themselves to know it, and not wishing to make his discourse hard to bear. But in the case of the Galatians he both "marveled" and "stood in doubt", which tends much more to encourage, as it is the language of one who would never have expected that this should happen. For this is what the doubting implies. Thou seest that there is another infancy, Thou seest that there is another full age. Let us become of "full age" in this sense: It is in the power even of those who are children, and the young to come to that "full age": for it is not of nature, but of virtue.

Hebrews 5:14 — Homily on Hebrews 8

"But strong meat belongeth to them that are of full age, even them who by reason of use have their senses exercised to discern both good and evil." Those had not "their senses exercised," nor did they "know good and evil." He is not speaking now concerning life and conduct, when he says "to discern good and evil," for this is possible and easy for every man to know, but concerning doctrines that are wholesome and sublime, and those that are corrupted and low. The babe knows not how to distinguish bad and good food. Oftentimes at least it even puts dirt into its mouth, and takes what is hurtful; and it does all things without judgment; but not so the full grown man. Such babes are they who lightly listen to everything, and give up their ears indiscriminately: which seems to me to blame these Hebrews also, as being lightly "carried about," and now giving themselves to these, now to those. Which he also hinted near the end of the Epistle, saying, "Be not carried aside by divers and strange doctrines." This is the meaning of "to discern good and evil." "For the mouth tasteth meat, but the soul trieth words." Let us then learn this lesson. Do not, when thou hearest that a man is not a Heathen nor a Jew, straightway believe him to be a Christian; but examine also into all the other points; for even Manichaeans, and all the heresies, have put on this mask, in order thus to deceive the more simple. But if we "have the senses" of the soul "exercised to discern both good and evil," we are able to discern such teachers. But how do our "senses" become "exercised"? By continual hearing; by experience of the Scriptures. For when we set forth the error of those Heretics, and thou hearest today and to-morrow; and provest that it is not right, thou hast learnt the whole, thou hast known the whole: and even if thou shouldest not comprehend to-day, thou wilt comprehend to-morrow. "That have," he says, their "senses exercised." Thou seest that it is needful to exercise our hearing by divine studies, so that they may not sound strangely. "Exercised," saith he, "for discerning," that is, to be skilled.

Hebrews 6:1 — Homily on Hebrews 9

What is "the beginning of the doctrine"? He goes on to state it himself, saying, "not laying again" (these are his words) "the foundation of repentance from dead works, and faith toward God, of the doctrine of baptisms and of laying on of hands, of the resurrection of the dead, and of eternal judgment." But if this be "the Beginning," what else is our doctrine save to repent "from dead works," and through the Spirit to receive "the faith," in "the resurrection of the dead, and eternal judgment"? But what is "the Beginning"? "The Beginning," he says, is nothing else than this, when there is not a strict life. For as it is necessary to instruct one who is entering on the study of grammar, in the Elements first, so also must the Christian know these things accurately, and have no doubt concerning them. And should he again have need of teaching, he has not yet the foundation. For one who is firmly grounded ought to be fixed and to stand steady, and not be moved about. But if one who has been catechised and baptized is going ten years afterwards to hear again about the Faith, and that we ought to "believe" in "the resurrection of the dead," he does not yet have the foundation, he is again seeking after the beginning of the Christian religion. For that the Faith is the foundation, and the rest the building, hear him [the Apostle] saying; "I have laid the foundation and another buildeth thereupon." (1 Cor. iii. 10.) "If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble." (1 Cor. iii. 12.) "Not laying again" (he says) "the foundation of repentance from dead works." But what is, "let us go on unto perfection"? Let us henceforth proceed (he means) even to the very roof, that is, let us have the best life. For as in the case of the letters the Alpha involves the whole, and as the foundation, the whole building, so also does full assurance concerning the Faith involve purity of life. And without this it is not possible to be a Christian, as without foundations there can be no building; nor skill in literature without the letters. Still if one should be always going round about the letters, or if about the foundation, not about the building, he will never gain anything. Do not however think that the Faith is depreciated by being called elementary: for it is indeed the whole power: for when he says, "For every one that useth milk is unskilled in the word of righteousness, for he is a babe" (c. v. 13), it is not this which he calls "milk." But to be still doubting about these things is [a sign] of a mind feeble, and needing many discourses. For these are the wholesome doctrines. For we call him "a perfect man" [i.e. "of full age"] who with the faith has a right life; but if any one have faith, yet does evil, and is in doubt concerning [the faith] itself, and brings disgrace on the doctrine, him we shall with reason call "a babe," in that he has gone back again to the beginning. So that even if we have been ten thousand years in the faith, yet are not firm in it, we are babes; when we show a life not in conformity with it; when we are still laying a foundation. But besides [their way of] life he brings another charge also against these [Hebrews], as being shaken to and fro, and needing "to lay a foundation of repentance from dead works." For he who changes from one to another, giving up this, and choosing that, ought first to condemn this, and to be separated from the system, and then to pass to the other. But if he intends again to lay hold on the first, how shall he touch the second? What then of the Law (he says)? We have condemned it, and again we run back to it. This is not a shifting about, for here also [under the Gospel] we have a law. "Do we then" (he says) "make void the law through faith? God forbid, yea we establish the Law." (Rom. iii. 31.) I was speaking concerning evil deeds. For he that intends to pursue virtue ought to condemn wickedness first, and then go in pursuit of it. For repent…

Hebrews 6:2 — Homily on Hebrews 9

But what is "the doctrine of baptisms"? Not as if there were many baptisms, but one only. Why then did he express it in the plural? Because he had said, "not laying again a foundation of repentance." For if he again baptized them and catechised them afresh, and having been baptized at the beginning they were again taught what things ought to be done and what ought not, they would remain perpetually incorrigible. "And of laying on of hands." For thus did they receive the Spirit, "when Paul had laid his hands on them" (Acts xix. 6), it is said. "And of the resurrection of the dead." For this is both effected in baptism, and is affirmed in the confession. "And of eternal judgment." But why does he say this? Because it was likely that, having already believed, they would either be shaken [from their faith], or would lead evil and slothful lives, he says, "be wakeful." It is not open to them to say, If we live slothfully we will be baptized again, we will be catechised again, we will again receive the Spirit; even if now we fall from the faith, we shall be able again by being baptized, to wash away our sins, and to attain to the same state as before. Ye are deceived (he says) in supposing these things.

Hebrews 6:4-5 — Homily on Hebrews 9

And see how putting them to shame, and forbiddingly he begins. "Impossible." No longer (he says) expect that which is not possible; (For he said not, It is not seemly, or, It is not expedient, or, It is not lawful, but "impossible," so as to cast [them] into despair), if ye have once been altogether enlightened. Then he adds, "and have tasted of the heavenly gift. If ye have tasted" (he says) "of the heavenly gift," that is, of forgiveness. "And been made partakers of the Holy Ghost, and tasted the good word of God" (he is speaking here of the doctrine) "and the powers of the world to come" (what powers is he speaking of? either the working of miracles, or "the earnest of the Spirit" - 2 Cor. i. 22). What is, "having tasted of the heavenly gift"? it is, "of the remission of sins": for this is of God alone to bestow, and the grace is a grace once for all. "What then? shall we continue in sin that grace may abound? Far from it!" (Rom. vi. 1, Rom. vi. 2.) But if we should be always going to be saved by grace we shall never be good. For where there is but one grace, and we are yet so indolent, should we then cease sinning if we knew that it is possible again to have our sins washed away? For my part I think not. He here shows that the gifts are many: and to explain it, Ye were counted worthy (he says) of so great forgiveness; for he that was sitting in darkness, he that was at enmity, he that was at open war, that was alienated, that was hated of God, that was lost, he having been suddenly enlightened, counted worthy of the Spirit, of the heavenly gift, of adoption as a son, of the kingdom of heaven, of those other good things, the unspeakable mysteries; and who does not even thus become better, but while indeed worthy of perdition, obtained salvation and honor, as if he had successfully accomplished great things; how could he be again baptized? "And tasted," he says, "the good word of God"; and he does not unfold it; "and the powers of the world to come," for to live as Angels and to have no need of earthly things, to know that this is the means of our introduction to the enjoyment of the worlds to come; this may we learn through the Spirit, and enter into those sacred recesses. What are "the powers of the world to come"? Life eternal, angelic conversation. Of these we have already received the earnest through our Faith from the Spirit. Tell me then, if after having been introduced into a palace, and entrusted with all things therein, thou hadst then betrayed all, wouldest thou have been entrusted with them again?

Hebrews 6:6 — Homily on Hebrews 9

"and have fallen away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh and put Him to an open shame." "Renew them," he says, "unto repentance," that is, by repentance, for unto repentance is by repentance. What then, is repentance excluded? Not repentance, far from it! But the renewing again by the laver. For he did not say, "impossible" to be renewed "unto repentance," and stop, but added how "impossible, [by] crucifying afresh." To "be renewed," that is, to be made new, for to make men new is [the work] of the layer only: for (it is said) "thy youth shall be renewed as the eagle's." (Ps. ciii. 5.) But it is [the work of] repentance, when those who have been made new, have afterwards become old through sins, to set them free from this old age, and to make them strong. To bring them to that former brightness however, is not possible; for there the whole was Grace. "Crucifying to themselves," he says, "the Son of God afresh, and putting Him to an open shame." What he means is this. Baptism is a Cross, and "our old man was crucified with [Him]" (Rom. vi. 6), for we were "made conformable to the likeness of His death" (Rom. vi. 5; Phil. iii. 10), and again, "we were buried therefore with Him by baptism into death." (Rom. vi. 4.) Wherefore, as it is not possible that Christ should be crucified a second time, for that is to "put Him to an open shame." For "if death shall no more have dominion over Him" (Rom. vi. 9), if He rose again, by His resurrection becoming superior to death; if by death He wrestled with and overcame death, and then is crucified again, all those things become a fable and a mockery. He then that baptizeth a second time, crucifies Him again. But what is "crucifying afresh"? [It is] crucifying over again. For as Christ died on the cross, so do we in baptism, not as to the flesh, but as to sin. Behold two deaths. He died as to the flesh; in our case the old man was buried, and the new man arose, made conformable to the likeness of His death. If therefore it is necessary to be baptized [again], it is necessary that this same [Christ] should die again. For baptism is nothing else than the putting to death of the baptized, and his rising again. And he well said, "crucifying afresh unto themselves." For he that does this, as having forgotten the former grace, and ordering his own life carelessly, acts in all respects as if there were another baptism. It behooves us therefore to take heed and to make ourselves safe. On two grounds then he said that the thing was impossible, and he put the stronger last: first, because he who has been deemed worthy of such [blessings], and who has betrayed all that was granted to him, is not worthy to be again renewed; neither is it possible that [Christ] should again be crucified afresh: for this is to "put Him to an open shame." There is not then any second layer: there is not [indeed]. And if there is, there is also a third, and a fourth; for the former one is continually disannulled by the later, and this continually by another, and so on without end.

Hebrews 6:7-8 — Homily on Hebrews 10

Let us hear the oracles of God with fear, with fear and much trembling. For (it is said) "Serve the Lord with fear, and rejoice unto Him with trembling." (Ps. ii. 11.) But if even our joy and our exultation ought to be "with trembling," of what punishment are we not worthy, if we listen not with terror to what is said, when the things spoken, as now, are themselves fearful? For having said that "it is impossible for those who have fallen away" to be baptized a second time, and to receive remission through the layer, and having pointed out the awfulness of the case, he goes on: "for the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But if it bear thorns and thistles, it is rejected, and nigh unto cursing; whose end is to be burned." Let us then fear, beloved! This threat is not Paul's, these words are not of man: they are of the Holy Ghost, of Christ that speaketh in him. Is there then any one that is clear from these thorns? And even if we were clear, not even so ought we to be confident, but to fear and tremble lest at any time thorns should spring up in us. But when we are "thorns and thistles" through and through, whence (tell me) are we confident? And are becoming supine? What is it which makes us inert? If "he that thinketh he standeth" ought to fear "lest he fall"; for (he says) "Let him that thinketh he standeth, take heed lest he fall" (1 Cor. x. 12); he that falleth, how anxious ought he to be that he may rise up again! If Paul fears, "lest that by any means, when he had preached to others, he himself should be a castaway" (1 Cor. ix. 27); and he who had been so approved is afraid lest he should become disapproved: what pardon shall we have who are already disapproved, if we have no fear, but fulfill our Christianity as a custom, and for form's sake. Let us then fear, beloved: "For the wrath of God is revealed from heaven." (Rom. i. 18.) Let us fear, for it "is revealed" not "against impiety" only, but "against all unrighteousness." What is "against all unrighteousness"? [Against all] both small and great.

Hebrews 6:9 — Homily on Hebrews 10

Having therefore sufficiently rebuked them, and alarmed and wounded them, he in turn heals them, so as not to cast them down too much, and make them supine. For he that strikes one that is "dull," makes him more dull. So then he neither flatters them throughout, lest he should make them supine, nor does he wound them throughout, but having inserted a little to wound them, he applies much to heal in what follows. For what does he say? We speak not these things, as having condemned you, nor as thinking you to be full of thorns, but fearing lest this should come to pass. For it is better to terrify you by words, that ye may not suffer by the realities. And this is specially of Paul's wisdom. Moreover he did not say, We think, or, we conjecture, or, we expect, or, we hope, but what? "But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." Which word he also used in writing to the Galatians: "But I am persuaded of you in the Lord, that ye will be none otherwise minded." (Gal. v. 10.) For in that instance, inasmuch as they were greatly to be condemned, and he could not praise them from things present, he does it from things future ("that ye will be none otherwise minded," he says): he said not, ye are, but "ye will be none otherwise minded." But here he encourages them from things present. "We are persuaded better things of you, beloved, and things that accompany to salvation, though we thus speak." And since he was not able to say so much from things present, he confirms his consolation from things past.

Hebrews 6:10 — Homily on Hebrews 10

"For God is not unrighteous to forget your work, and the love, which ye have showed toward His name, in that ye have ministered unto the saints and do minister." O how did he here restore their spirit, and give them fresh strength, by reminding them of former things, and bringing them to the necessity of not supposing that God had forgotten. (For he cannot but sin who is not fully assured concerning his hope, and says that God is unrighteous. Accordingly he obliged them by all means to look forward to those future things. For one who despairs of present things, and has given up exerting himself, may be restored by [the prospect of] things future.) As he himself also said in writing to the Galatians, "Ye did run well" (Gal. v. 7): and again, "Have ye suffered so many things in vain? if it be yet in vain." (Gal. iii. 4.) And as in this place he puts the praise with the reproof, saying, "When for the time ye ought to be teachers" (c. v. 12), so also there, "I marvel that ye are so soon removed." (Gal. i. 6.) With the reproof is the praise. For respecting great things we marvel, when they fail. Thou seest that praise is concealed under the accusation and the blame. Nor does he say this concerning himself only, but also concerning all. For he said not, I am persuaded, but "we are persuaded better things of you," even good things (he means). He says this either in regard to matters of conduct, or to the recompense. In the next place, having said above, that it is "rejected and nigh unto a curse," and that it "shall be for burning," he says, we do not by any means speak this of you. "For God is not unrighteous to forget your work, and love."

Hebrews 6:11-12 — Homily on Hebrews 10

Why then did we say these things? "But we desire that everyone of you do show the same diligence to the full assurance of hope unto the end; that ye be not slothful, but followers of them who through faith and patience inherit the promises." "We desire," he says, and we do not therefore merely labor for, or even so far as words go, wish this. But what? "We desire" that ye should hold fast to virtue, not as condemning your former conduct (he means), but fearing for the future. And he did not say, 'not as condemning your former conduct, but your present; for ye have fainted, ye are become too indolent'; but see how gently he indicated it, and did not wound them. For what does he say? "But we desire that every one of you do show the same diligence unto the end." For this is the admirable part of Paul's wisdom, that he does not expressly show that they "had" given in, that they "had" become negligent. For when he says, "We desire that every one of you" - it is as if one should say, I wish thee to be always in earnest; and such as thou wert before, such to be now also, and for the time to come. For this made his reproof more gentle and easy to be received. And he did not say, "I will," which would have been expressive of the authority of a teacher, but what is expressive of the affection of a father, and what is more than "willing," "we desire." All but saying, Pardon us, even if we say what is distasteful. "We desire that every one of you do show the same diligence to the full assurance of your hope unto the end." Hope (he means) carries us through: it recovers us again. Be not wearied out, do not despair, lest your hope be in vain. For he that worketh good hopeth also good, and never despairs of himself. "That ye may not become dull." Still "become"; and yet he said above, "seeing ye are become dull of hearing." (c. v. 11.) Observe however how he limited the dullness to the hearing. And here he hints the very same thing; instead of 'that ye may not continue in it,' he says [this]. But again he leads on to that future time for which they were not yet responsible; saying in effect "that ye may not become too slothful": since for that which is not yet come we could not be responsible. For he who in regard to the present time is exhorted to be in earnest, as being remiss, will perhaps become even more slothful, but he who is exhorted with reference to the future, not so. "We desire" (he says) "that every one of you." Great is his affection for them: he cares equally for great and small; moreover he knows all, and overlooks no one, but shows the same tender care for each, and equal value for all: from which cause also he the rather persuaded them to receive what was distasteful in his words. "That ye be not slothful," he says. For as inactivity hurts the body, so also inactivity as to what is good renders the soul more supine and feeble.

Hebrews 6:13-15 — Homily on Hebrews 11

Having boldly reflected on the faults of the Hebrews, and sufficiently alarmed them, he consoles them, first, by praises, and secondly (which also is the stronger ground), by the thought that they would certainly attain the object of their hope. Moreover he draws his consolation, not from things future, but again from the past, which indeed would the rather persuade them. For as in the case of punishment, he alarms them rather by those things future, so also in the case of the prizes set before them, he encourages them by these things past, showing herein God's way of dealing. And that is, not to bring in what has been promised immediately, but after a long time. And this He does, both to present the greatest proof of His power, and also to lead us to Faith, that they who are living in tribulation without having received the promises, or the rewards, may not faint under their troubles. And omitting all the rest, though he had many whom he might have mentioned, he brought forward Abraham both on account of the dignity of his person, and because this had occurred in a special way in his case. And yet at the end of the Epistle he says, that "all these, having seen the promises afar off, and having embraced them, received them not, that they without us should not be made perfect." "For when God made promise to Abraham" (he says) "because He could swear by no greater, He sware by Himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so after he had patiently endured, he obtained the promise." How then does he say at the end of the Epistle that "he received not the promises," and here, that "after he had patiently endured he obtained the promise"? How did he not receive? How did he obtain? He is not speaking of the same things in this place and in the other, but makes the consolation twofold. God made promises to Abraham, and after a long space of time He gave the things spoken of in this place, but those others not yet. "And so after he had patiently endured, he obtained the promise." Seest thou that the promise alone did not effect the whole, but the patient waiting as well? Here he alarms them, showing that oftentimes a promise is thwarted through faintheartedness. And this he had indeed shown through the instance of the Jewish people: for since they were faint-hearted, therefore they obtained not the promise. But now he shows the contrary by means of Abraham. Afterwards near the end of the Epistle he proves something more also: that even though they had patiently endured, they did not obtain; and yet not even so are they grieved.

Hebrews 6:16 — Homily on Hebrews 11

"For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. But God because He could swear by no greater, sware by Himself." Well, who then is He that sware unto Abraham? Is it not the Son? No, one says. Certainly indeed it was He: however, I shall not dispute thereon. So when He the Son sweareth the same oath, "Verily, verily, I say unto you," is it not plain that it was because He could not swear by any greater? For as the Father sware, so also the Son sweareth by Himself, saying, "Verily, verily, I say unto you." He here reminds them also of the oaths of Christ, which He was constantly uttering. "Verily, verily, I say unto thee, he that believeth on Me shall never die." What is, "And an oath for confirmation is to them an end of all strife"? It is instead of, "by this every doubtful question is solved": not this, or this, but every one.

Hebrews 6:17 — Homily on Hebrews 11

God, however, ought to have been believed even without an oath: "wherein" (he says) "God willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath." In these words he comprehends also the believers, and therefore mentions this "promise" which was made to us in common with them. "He mediated" (he says) "by an oath." Here again he says that the Son was mediator between men and God.

Hebrews 6:18 — Homily on Hebrews 11

"That by two immutable things, in which it was impossible that God should lie." What are these two? The speaking and promising; and the adding an oath to the promise. For since among men that which is confirmed by an oath is thought more worthy of credit, on this account He added that also. Seest thou that He regardeth not His own dignity, but how He may persuade men, and endures to have unworthy things said concerning Himself. That is He wishes to impart full assurance. And in the case of Abraham indeed the Apostle shows that the whole was of God, not of his patient endurance, since He was even willing to add an oath, for He by whom men swear, by Him also God "sware," that is "by Himself." They indeed as by one greater, but He not as by one greater. And yet He did it. For it is not the same thing for man to swear by himself, as for God. For man has no power over himself. Thou seest then that this is said not more for Abraham than for ourselves: "that we" (he says) "might have strong consolation, who have fled for refuge to lay hold on the hope set before us." Here too again, "after he had patiently endured he obtained the promise." "Now" he means, and he did not say "when He swore." But what the oath is, he showed, by speaking of swearing by a greater. But since the race of men is hard of belief, He condescends to the same things with ourselves. As then for our sake He swears, although it be unworthy of Him that He should not be believed, so also did the Apostle make that other statement "He learned from the things which He suffered," because men think the going through experience more worthy of reliance. What is "the hope set before us"? From these past events (he says) we conjecture the future. For if these came to pass after so long a time, so certainly the others will. So that the things which happened in regard to Abraham give us confidence also concerning the things to come.

Hebrews 6:19 — Homily on Hebrews 11

"Which hope we have as an anchor of the soul both sure and steadfast, and which entereth into that within the veil." He shows, that while we are still in the world, and not yet departed from this life, we are already among the promises. For through hope we are already in heaven. He said, "Wait; for it shall surely be." Afterwards giving them full assurance, he says, "nay rather by hope." And he said not, "We are within," but "It hath entered within," which was more true and more persuasive. For as the anchor, dropped from the vessel, does not allow it to be carried about, even if ten thousand winds agitate it, but being depended upon makes it steady, so also does hope. And see how very suitable an image he has discovered: For he said not, Foundation; which was not suitable; but, "Anchor." For that which is on the tossing sea, and seems not to be very firmly fixed, stands on the water as upon land, and is shaken and yet is not shaken. For in regard to those who are very firm, and philosophic, Christ with good reason made that statement, saying, "Whosoever hath built his house on a rock." But in respect of those who are giving way, and who ought to be carried through by hope, Paul hath suitably set down this. For the surge and the great storm toss the boat; but hope suffers it not to be carried hither and thither, although winds innumerable agitate it: so that, unless we had this hope we should long ago have been sunk. Nor is it only in things spiritual, but also in the affairs of this life, that one may find the power of hope great. Whatever it may be, in merchandise, in husbandry, in a military expedition, unless one sets this before him, he would not even touch the work. But he said not simply "Anchor," but "sure and steadfast," that is not shaken. "Which entereth into that within the veil"; instead of "which reacheth through even to heaven."

Hebrews 6:20 — Homily on Hebrews 11

Then after this he led on to Faith also, that there might not only be hope, but a very true hope. For after the oath he lays down another thing too, even proof by facts, because "the forerunner is for us entered in, even Jesus." But a forerunner is a forerunner of some one, as John was of Christ. Now he did not simply say, "He is entered in," but "where He is entered in a forerunner for us," as though we also ought to attain. For there is no great interval between the forerunner and those who follow: otherwise he would not be a forerunner; for the forerunner and those who follow ought to be in the same road, and to arrive after each other. "Being made an High Priest forever after the order," he says, "of Melchisedec." Here is also another consolation, if our High Priest is on high, and far better than those among the Jews, not in the kind of Priesthood only, but also in the place, and the tabernacle, and the covenant, and the person. And this also is spoken according to the flesh. Those then, whose High Priest He is, ought to be greatly superior. And as great as the difference is between Aaron and Christ, so great should it be between us and the Jews. For see, we have our victim on high, our priest on high, our sacrifice on high: let us bring such sacrifices as can be offered on that altar, no longer sheep and oxen, no longer blood and fat. All these things have been done away; and there has been brought in their stead "the reasonable service." But what is "the reasonable service"? The offerings made through the soul; those made through the spirit. ("God," it is said, "is a Spirit, and they that worship Him must worship Him in spirit and in truth"); things which have no need of a body, no need of instruments, nor of special places, whereof each one is himself the Priest, such as, moderation, temperance, mercifulness, enduring ill-treatment, long-suffering, humbleness of mind.

Hebrews 7:1 — Homily on Hebrews 12

Paul wishing to show the difference between the New and Old Covenant, scatters it everywhere; and shoots from afar, and noises it abroad, and prepares beforehand. For at once even from the introduction, he laid down this saying, that "to them indeed He spake by prophets, but to us by the Son," and to them "at sundry times and in divers manners," but to us through the Son. Afterwards, having discoursed concerning the Son, who He was and what He had wrought, and given an exhortation to obey Him, lest we should suffer the same things as the Jews; and having said that He is "High Priest after the order of Melchisedec," and having oftentimes wished to enter into the subject of this difference, and having used much preparatory management; and having rebuked them as weak, and again soothed and restored them to confidence; then at last he introduces the discussion on the difference of the two dispensations to ears in their full vigor. For he who is depressed in spirits would not be a ready hearer. And that you may understand this, hear the Scripture saying, "They hearkened not to Moses for anguish of spirit." Therefore having first cleared away their despondency by many considerations, some fearful, some more gentle, he then from this point enters upon the discussion of the difference of the dispensations. And what does he say? "For this Melchisedec, King of Salem, Priest of the Most High God." And, what is especially noteworthy, he shows the difference to be great by the Type itself. For as I said, he continually confirms the truth from the Type, from things past, on account of the weakness of the hearers. "For" (he says) "this Melchisedec, King of Salem, Priest of the Most High God, who met Abraham returning from the slaughter of the Kings, and blessed him, to whom also Abraham gave a tenth part of all." Having concisely set down the whole narrative, he looked at it mystically.

Hebrews 7:2 — Homily on Hebrews 12

And first from the name. "First" (he says) "being by interpretation King of righteousness": for Sedec means "righteousness"; and Melchi, "King": Melchisedec, "King of righteousness." Seest thou his exactness even in the names? But who is "King of righteousness," save our Lord Jesus Christ? "King of righteousness. And after that also King of Salem," from his city, "that is, King of Peace," which again is characteristic of Christ. For He has made us righteous, and has "made peace" for "things in Heaven and things on earth." What man is "King of Righteousness and of Peace"? None, save only our Lord Jesus Christ.

Hebrews 7:3 — Homily on Hebrews 12

He then adds another distinction, "Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God, abideth a Priest continually." Since then there lay in his way as an objection the words "Thou art a Priest for ever, after the order of Melchisedec," whereas he Melchisedec was dead, and was not "Priest for ever," see how he explained it mystically. "And who can say this concerning a man?" I do not assert this in fact (he says); the meaning is, we do not know when or what father he had, nor what mother, nor when he received his beginning, nor when he died. And what of this (one says)? For does it follow, because we do not know it, that he did not die, or had no parents? Thou sayest well: he both died and had parents. How then was he "without father, without mother"? How "having neither beginning of days nor end of life"? How? Why from its not being expressed. And what of this? That as this man is so, from his genealogy not being given, so is Christ from the very nature of the reality. See the "without beginning"; see the "without end." As in case of this man, we know not either "beginning of days," or "end of life," because they have not been written; so we know them not in the case of Jesus, not because they have not been written, but because they do not exist. For that indeed is a type, and therefore we say "because it is not written," but this is the reality, and therefore we say "because it does not exist." For as in regard to the names also (for there "King of Righteousness" and "of Peace" are appellations, but here the reality) so these too are appellations in that case, in this the reality. How then hath He a beginning? Thou seest that the Son is "without beginning," not in respect of His not having a cause; (for this is impossible: for He has a Father, otherwise how is He Son?) but in respect of His "not having beginning or end of life." "But made like unto the Son of God." Where is the likeness? That we know not of the one or of the other either the end or the beginning. Of the one because they are not written; of the other, because they do not exist. Here is the likeness. But if the likeness were to exist in all respects, there would no longer be type and reality; but both would be type. Here then just as in representations by painting or drawing, there is somewhat that is like and somewhat that is unlike. By means of the lines indeed there is a likeness of features, but when the colors are put on, then the difference is plainly shown, both the likeness and the unlikeness.

Hebrews 7:4 — Homily on Hebrews 12

"Now consider" (saith he) "how great this man is to whom even the Patriarch Abraham gave the tenth of the spoils." Up to this point he has been applying the type: henceforward he boldly shows him Melchisedec to be more glorious than the Jewish realities. But if he who bears a type of Christ is so much better not merely than the priests, but even than the forefather himself of the priests, what should one say of the reality? Thou seest how super-abundantly he shows the superiority. "Now consider" (he says) "how great this man is to whom even the Patriarch Abraham gave a tenth out of the choice portions." Spoils taken in battle are called "choice portions." And it cannot be said that he gave them to him as having a part in the war, because (he said) he met him "returning from the slaughter of the kings," for he had staid at home (he means), yet Abraham gave him the first-fruits of his labors.

Hebrews 7:5 — Homily on Hebrews 12

"And verily they that are of the sons of Levi who receive the office of Priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham." So great (he would say) is the superiority of the priesthood, that they who from their ancestors are of the same dignity, and have the same forefather, are yet far better than the rest. At all events they "receive tithes" from them. When then one is found, who receives tithes from these very persons, are not they indeed in the rank of laymen, and he among the Priests? And not only this; but neither was he of the same dignity with them, but of another race: so that he would not have given tithes to a stranger unless his dignity had been great. Astonishing! What has he accomplished? He has made quite clear a greater point than those relating to faith which he treated in the Epistle to the Romans. For there indeed he declares Abraham to be the forefather both of our polity and also of the Jewish. But here he is exceeding bold against him, and shows that the uncircumcised person is far superior. How then did he show that Levi paid tithes? Abraham (he says) paid them. "And how does this concern us?" It especially concerns you: for you will not contend that the Levites are superior to Abraham.

Hebrews 7:6 — Homily on Hebrews 12

"But he whose descent is not counted from them, received tithes of Abraham." And after that he did not simply pass on, but added, "and blessed him that had the promises." Inasmuch as throughout, this was regarded with reverence, he shows that Melchisedec was to be reverenced more than Abraham, from the common judgment of all men.

Hebrews 7:7 — Homily on Hebrews 12

And after that he did not simply pass on, but added, "and blessed him that had the promises." Inasmuch as throughout, this was regarded with reverence, he shows that Melchisedec was to be reverenced more than Abraham, from the common judgment of all men. "And without all contradiction," he says, "the less is blessed of the better," i.e. in the opinion of all men it is the inferior that is blessed by the superior. So then the type of Christ is superior even to "him that had the promises."

Hebrews 7:8 — Homily on Hebrews 12

"And here men that die receive tithes: but there he of whom it is testified that he liveth." But lest we should say, Tell us, why goest thou so far back? He says, "And as I may so say" (and he did well in softening it) "Levi also who receiveth tithes payed tithes in Abraham." How? "For he was yet in his loins when Melchisedec met him," i.e. Levi was in him, although he was not yet born. And he said not the Levites but Levi. Hast thou seen the superiority? Hast thou seen how great is the interval between Abraham and Melchisedec, who bears the type of our High Priest? And he shows that the superiority had been caused by authority, not necessity. For the one paid the tithe, which indicates the priest: the other gave the blessing, which indicates the superior. This superiority passes on also to the descendants.

Hebrews 7:9-10 — Homily on Hebrews 12

How? "For he was yet in his loins when Melchisedec met him," i.e. Levi was in him, although he was not yet born. And he said not the Levites but Levi. Hast thou seen the superiority? Hast thou seen how great is the interval between Abraham and Melchisedec, who bears the type of our High Priest? And he shows that the superiority had been caused by authority, not necessity. For the one paid the tithe, which indicates the priest: the other gave the blessing, which indicates the superior. This superiority passes on also to the descendants. In a marvelous and triumphant way he cast out the Jewish system. On this account he said, "Ye are become dull," because he wished to lay these foundations, that they might not start away. Such is the wisdom of Paul, first preparing them well, he so leads them into what he wishes. For the human race is hard to persuade, and needs much attention, even more than plants. Since in that case there is only the nature of material bodies, and earth, which yields to the hands of the husbandmen: but in this there is will, which is liable to many alterations, and now prefers this, now that. For it quickly turns to evil.

Hebrews 7:11 — Homily on Hebrews 13

"If therefore" (he says) "perfection were by the Levitical priesthood." Having spoken concerning Melchisedec, and shown how much superior he was to Abraham, and having set forth the great difference between them, he begins from this point forward to prove the wide difference as to the covenant itself, and how the one is imperfect and the other perfect. However he does not even yet enter on the matters themselves, but first contends on the ground of the priesthood, and the tabernacle. For these things would be more easily received by the unbelieving, when the proof was derived from things already allowed, and believed. He had shown that Melchisedec was greatly superior both to Levi and to Abraham, being to them in the rank of the priests. Again he argues from a different point. What then is this? Why (he says) did he not say, "after the order of Aaron"? And observe, I pray you, the great superiority of his argument. For from the very circumstance which naturally excluded His priesthood, viz. that He was not "after the order of Aaron," from that he establishes Him, and excludes the others. For this is the very thing that I say (he declares); why has He "not been made after the order of Aaron"? And the saying "what further need" has much emphasis. For if Christ had been "after the order of Melchisedec" according to the flesh, and then afterwards the law had been introduced, and all that pertained to Aaron, one might reasonably say that the latter as being more perfect, annulled the former, seeing that it had come in after it. But if Christ comes later, and takes a different type, as that of His priesthood, it is evident that it is because those were imperfect. For (he would say) let us suppose for argument's sake, that all has been fulfilled, and that there is nothing imperfect in the priesthood. "What need" was there in that case that He should be called "after the order of Melchisedec and not after the order of Aaron"? Why did He set aside Aaron, and introduce a different priesthood, that of Melchisedec? "If then perfection," that is the perfection of the things themselves, of the doctrines, of life, "had been by the Levitical priesthood." And observe how he goes forward on his path. He had said that He was "after the order of Melchisedec," implying that the priesthood "after the order of Melchisedec" is superior: for he was far superior. Afterwards he shows this from the time also, in that He was after Aaron; evidently as being better.

Hebrews 7:12 — Homily on Hebrews 13

What need was there then of another priesthood? "For the priesthood being changed, there is of necessity a change of the law also." But if there must be another priest, or rather another priesthood, there must needs be also another law. This is for those who say, What need was there of a new Covenant? For he could indeed have alleged a testimony from prophecy also. "This is the covenant which I made with your fathers." But for the present he contends on the ground of the priesthood. And observe, how he says this from the first. He said, "According to the order of Melchisedec." By this he excluded the order of Aaron. For he would not have said "After the order of Melchisedec," if the other had been better. If therefore another priesthood has been brought in, there must be also another Covenant; for neither is it possible that there should be a priest, without a covenant and laws and ordinances, nor that having received a different priesthood He should use the former covenant.

Hebrews 7:13-14 — Homily on Hebrews 13

"For He of whom these things are spoken pertained to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Judah, of which tribe Moses spake nothing concerning priests." I myself also say it, I know that this tribe of Judah had nothing of priesthood. For there is a transferring. And observe the mystery. First it was royal, and then it is become sacerdotal: so therefore also in regard to Christ: for King indeed He always was, but has become Priest from the time that He assumed the Flesh, that He offered the sacrifice. Thou seest the change, and the very things which were ground of objection these he introduces, as though the natural order of things required them.

Hebrews 7:15 — Homily on Hebrews 13

"And it is yet far more evident, if after the similitude of Melchisedec there ariseth another priest." What is evident? The interval between the two priesthoods, the difference; how much superior He is "who was made not according to the law of a carnal commandment." (Who? Melchisedec? Nay; but Christ.)

Hebrews 7:16-17 — Homily on Hebrews 13

Yea and I am showing another difference also (he would say): not only from the tribe, nor yet only from the Person, nor from the character of the Priesthood, nor from the covenant, but also from the type itself. "Who was made not according to the law of a carnal commandment, but according to the power of an endless life. He became" (he says) "a priest not according to the law of a carnal commandment": for that law was in many respects unlawful. What is, "of a carnal commandment"? Circumcise the flesh, it says; anoint the flesh; wash the flesh; purify the flesh; shave the flesh; bind upon the flesh; cherish the flesh; rest as to the flesh. And again its blessings, what are they? Long life for the flesh; milk and honey for the flesh; peace for the flesh; luxury for the flesh. From this law Aaron received the priesthood; Melchisedec however not so.

Hebrews 7:18 — Homily on Hebrews 13

"For there is verily a disannulling of the commandment going before, for the weakness and unprofitableness thereof." Here the Heretics press on. But listen attentively. He did not say "for the evil," nor, "for the viciousness," but "for the weakness and unprofitableness thereof," yea and in other places also he shows the weakness; as when he says "In that it was weak through the flesh." The law itself then is not weak, but we.

Hebrews 7:19 — Homily on Hebrews 13

"For the Law made nothing perfect." What is, "make nothing perfect"? Made no man perfect, being disobeyed. And besides, even if it had been listened to, it would not have made one perfect and virtuous. But as yet he does not say this here, but that it had no strength: and with good reason. For written precepts were there set down, Do this and Do not that, being enjoined only, and not giving power within. But "the Hope" is not such. What is "a disannulling"? A casting out. A "disannulling" is a disannulling of things which are of force. So that he implied, that it once was of force, but henceforward was of no account, since it accomplished nothing. Was the Law then of no use? It was indeed of use; and of great use: but to make men perfect it was of no use. For in this respect he says, "The Law made nothing perfect." All were figures, all shadows; circumcision, sacrifice, sabbath. Therefore they could not reach through the soul, wherefore they pass away and gradually withdraw. "But the bringing in of a better hope did, by which we draw nigh unto God."

Hebrews 7:20 — Homily on Hebrews 13

"And forasmuch as not without the taking of an oath." Thou seest that the matter of the oath becomes necessary for him here. Accordingly for this reason he previously treated much hereon, how that God swore; and swore for the sake of our fuller assurance.

Hebrews 7:21-24 — Homily on Hebrews 13

"And inasmuch as not without an oath." What is "And inasmuch as not without an oath"? That is, Behold another difference also. And these things were not merely promised (he says). "For those priests were made without an oath, but This with an oath, by Him that said unto Him, The Lord swore and will not repent, Thou art Priest for ever after the order of Melchisedec. By so much was Jesus made a surety of a better covenant." He lays down two points of difference, that it hath no end as the covenant of the Law had; and this he proves from its being Christ who exercises the priesthood; for he says "according to the power of an endless life." And he proves it also from the oath, because "He swore," and from the fact; for if the other was cast out, because it was weak, this stands firm, because it is powerful. He proves it also from the priest. How? Because He is One only; and there would not have been One only, unless He had been immortal. For as there were many priests, because they were mortal, so here is The One, because He is immortal. "By so much was Jesus made a surety of a better covenant," inasmuch as He swore to Him that He should always be Priest; which He would not have done, if He were not living.

Hebrews 7:25 — Homily on Hebrews 13

"Wherefore He is able also to save them to the uttermost, that come unto God by Him, seeing He ever liveth to make intercession for them." Thou seest that he says this in respect of that which is according to the flesh. For when He appears as Priest, then He also intercedes. Wherefore also when Paul says, "who also maketh intercession for us," he hints the same thing; the High Priest maketh intercession. For He "that raiseth the dead as He will, and quickeneth them," and that "even as the Father" doth, how is it that when there is need to save, He "maketh intercession"? He that hath "all judgment," how is it that He "maketh intercession"? He that "sendeth His angels," that they may "cast" some into "the furnace," and save others, how is it that He "maketh intercession"? Wherefore (he says) "He is able also to save." For this cause then He saves, because He dies not. Inasmuch as "He ever liveth," He hath (he means) no successor: And if He have no successor, He is able to aid all men. For there under the Law indeed, the High Priest although he were worthy of admiration during the time in which he was High Priest (as Samuel for instance, and any other such), but, after this, no longer; for they were dead. But here it is not so, but "He" saves "to the uttermost." What is "to the uttermost"? He hints at some mystery. Not here only (he says) but there also He saves them that "come unto God by Him." How does He save? "In that He ever liveth" (he says) "to make intercession for them." Thou seest the humiliation? Thou seest the manhood? For he says not, that He obtained this, by making intercession once for all, but continually, and whensoever it may be needful to intercede for them. "To the uttermost." What is it? Not for a time only, but there also in the future life. Does He then always need to pray? Yet how can this be reasonable? Even righteous men have oftentimes accomplished all by one entreaty, and is He always praying? Why then is He throned with the Father? Thou seest that it is a condescension. The meaning is: Be not afraid, nor say, Yea, He loves us indeed, and He has confidence towards the Father, but He cannot live always. For He doth live alway.

Hebrews 7:26 — Homily on Hebrews 13

"For such an High Priest also became us, who is holy, harmless, undefiled, separate from the sinners." Thou seest that the whole is said with reference to the manhood. (But when I say "the manhood," I mean the manhood having Godhead; not dividing one from the other, but leaving you to suppose what is suitable.) Didst thou mark the difference of the High Priest? He has summed up what was said before, "in all points tempted like as we are yet without sin." "For" (he says) "such an High Priest also became us, who is holy, harmless." "Harmless": what is it? Without wickedness: that which another Prophet says: "guile was not found in His mouth," that is, He is not crafty. Could any one say this concerning God? And is one not ashamed to say that God is not crafty, nor deceitful? Concerning Him, however, in respect of the Flesh, it might be reasonable to say it. "Holy, undefiled." This too would any one say concerning God? For has He a nature capable of defilement? "Separate from sinners."

Hebrews 7:27 — Homily on Hebrews 13

Does then this alone show the difference, or does the sacrifice itself also? How? "He needeth not daily, as the High Priest, to offer up sacrifices for his sins, for this He did once for all, when He offered up Himself." "This," what? Here what follows sounds a prelude concerning the exceeding greatness of the spiritual sacrifice and the interval between them. He has mentioned the point of the priest; he has mentioned that of the faith; he has mentioned that of the Covenant; not entirely indeed, still he has mentioned it. In this place what follows is a prelude concerning the sacrifice itself. Do not then, having heard that He is a priest, suppose that He is always executing the priest's office. For He executed it once, and thenceforward "sat down." Lest thou suppose that He is standing on high, and is a minister, he shows that the matter is part of a dispensation. For as He became a servant, so also He became a Priest and a Minister. But as after becoming a servant, He did not continue a servant, so also, having become a Minister, He did not continue a Minister. For it belongs not to a minister to sit, but to stand. This then he hints at here, and also the greatness of the sacrifice, if being but one, and having been offered up once only, it affected that which all the rest were unable to do. But he does not yet treat of these points. "For this He did," he says. "This"; what? "For it is of necessity that this Man have somewhat also to offer"; not for Himself; for how did He offer Himself? But for the people. What sayest thou? And is He able to do this? Yea (he says). "For the Law maketh men high priests, which have infirmity." And doth He not need to offer for Himself? No, he says. For, that you may not suppose that the words "this He did once for all," are said respecting Himself also, hear what he says: "For the law maketh men high priests, which have infirmity." On this account they both offer continually, and for themselves. He however who is mighty, He that hath no sin, why should He offer for Himself, or oftentimes for others?

Hebrews 7:28 — Homily on Hebrews 13

"But the word of the oath which was since the Law maketh the Son who has been consecrated for evermore." "Consecrated": what is that? Paul does not set down the common terms of contradistinction; for after saying "having Infirmity," he did not say "the Son" who is mighty, but "consecrated": i.e. mighty, as one might say. Thou seest that the name Son is used in contradistinction to that of servant. And by "infirmity" he means either sin or death. What is, "for evermore"? Not now only without sin but always. If then He is perfect, if He never sins, if He lives always, why shall He offer many sacrifices for us? But for the present he does not insist strongly on this point: but what he does strongly insist upon is, His not offering on His own behalf.

Hebrews 8:1-2 — Homily on Hebrews 14

Paul mixes the lowly things with the lofty, ever imitating his Master, so that the lowly become the path to the lofty, and through the former we are led to the latter, and when we are amid the great things we learn that these lowly ones were a condescension. This accordingly he does here also. After declaring that "He offered up Himself," and showing Him to be a "High Priest," what does he say? "Now of the things which we have spoken this is the sum: we have such an High Priest who is set down on the right hand of the throne of the majesty." And yet this is not the office of a Priest, but of Him whom the Priest should serve. "A minister of the sanctuary," not simply a minister, but "a minister of the sanctuary. And of the true Tabernacle, which the Lord pitched and not man." Thou seest the condescension. Did he not a little before make a separation, saying: "Are they not all ministering spirits?" (supra, i. 14) and therefore (he says) it is not said to them, "Sit thou on my right hand," (supra, i. 13) for He that sitteth is not a minister. How is it then that it is here said, "a minister," and "a minister of the Sanctuary"? for he means here the Tabernacle. See how he raised up the minds of the believing Jews. For as they would be apt to imagine that we have no such tabernacle as they had, see here (he says) is the Priest, Great, yea, much greater than the other, and who has offered a more wonderful sacrifice. But is not all this mere talk? is it not a boast, and merely said to win over our minds? on this account he established it first from the oath, and afterwards also from "the tabernacle." For this difference too was manifest: but the Apostle thinks of another also, "which" (he says) "the Lord pitched [or "made firm"] and not man." Where are they who say that the heaven whirls around? where are they who declare that it is spherical? for both of these notions are overthrown here. "Now" (he says) "of the things which we have spoken this is the sum." By "the sum" is always meant what is most important. Again he brings down his discourse; having said what is lofty, henceforward he speaks fearlessly.

Hebrews 8:3 — Homily on Hebrews 14

In the next place that thou mayest understand that he used the word "minister" of the manhood, observe how he again indicates it: "For" (he says) "every high priest is ordained to offer both gifts and sacrifices, wherefore it is of necessity that this man have somewhat also to offer." Do not now, because thou hearest that He sitteth, suppose that His being called High Priest is mere idle talk. For the former, viz. His sitting, belongs to the dignity of the Godhead, but this to His great lovingkindness, and His tender care for us. On this account he repeatedly urges this very thing, and dwells more upon it: for he feared lest the other truth should overthrow it. That is, lest the belief of His Godhead should undermine our belief in His true manhood. Therefore he again brings down his discourse to this: since some were enquiring why He died. He was a Priest. But there is no Priest without a sacrifice. It is necessary then that He also should have a sacrifice.

Hebrews 8:4 — Homily on Hebrews 14

And in another way; Having said that He is on high, he affirms and proves that He is a Priest from every consideration, from Melchisedec, from the oath, from offering sacrifice. From this he also frames another and necessary syllogism. "For if" (he says) "He had been on earth, He would not be a Priest, seeing that there are priests who offer the gifts according to the Law." If then He is a Priest (as He really is), we must seek some other place for Him. "For if He were" indeed "on earth, He should not be a priest." For how could He be? He offered no sacrifice, He ministered not in the Priest's office. And with good reason, for there were the priests. Moreover he shows, that it was impossible that He should be a priest upon earth. For how could He be? There was no rising up against the appointed Priests, he means.

Hebrews 8:5 — Homily on Hebrews 14

Here we must apply our minds attentively, and consider the Apostolic wisdom; for again he shows the difference of the Priesthood. "Who" (he says) "serve unto the example and shadow of heavenly things." What are the heavenly things he speaks of here? The spiritual things. For although they are done on earth, yet nevertheless they are worthy of the Heavens. For when our Lord Jesus Christ lies slain as a sacrifice, when the Spirit is with us, when He who sitteth on the right hand of the Father is here, when sons are made by the Washing, when they are fellow-citizens of those in Heaven, when we have a country, and a city, and citizenship there, when we are strangers to things here, how can all these be other than "heavenly things"? But what! Are not our Hymns heavenly? Do not we also who are below utter in concert with them the same things which the divine choirs of bodiless powers sing above? Is not the altar also heavenly? How? It hath nothing carnal, all spiritual things become the offerings. The sacrifice does not disperse into ashes, or into smoke, or into steamy savor, it makes the things placed there bright and splendid. How again can the rites which we celebrate be other than heavenly? For when He says, "Whose soever sins ye retain they are retained, whose soever sins ye remit, they are remitted" (John xx. 23) when they have the keys of heaven, how can all be other than heavenly? "Who" (he says) "serve unto the example and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle, for see, saith He, that thou make all things according to the pattern showed to thee in the mount." Inasmuch as our hearing is less ready of apprehension than our sight (for the things which we hear we do not in such wise lay up in our soul, as those which we see with our very eyes), He showed him all. Either then he means this by "the example and shadow," or else he speaks of the Temple. For, he went on to say, "See" (His words are), that "thou make all things according to the pattern showed to thee in the mount." Was it then only what concerned the furniture of the temple that he saw, or was it also what related to the sacrifices, and all the rest? Nay, one would not be wrong in saying even this; for The Church is heavenly, and is nothing else than Heaven.

Hebrews 8:6 — Homily on Hebrews 14

"But now hath He obtained a more excellent ministry, by how much also He is the Mediator of a better covenant." Thou seest (he means) how much better is the one ministration than the other, if one be an example and type, and the other truth. But this did not profit the hearers, nor cheer them. Therefore he says what especially cheered them: "Which was established upon better promises." Having raised them up by speaking of the place, and the priest, and the sacrifice, he then sets forth also the wide difference of the covenant, having also said before that it was "weak and unprofitable." (See Heb. vii. 18.) And observe what safeguards he lays down, when intending to find fault with it. For in the former place after saying, "according to the power of an endless life" (Heb. vii. 16), he then said that "there is a disannulling of the commandment going before" (Heb. vii. 18); and then after that, he set forth something great, saying, "by which we draw nigh unto God." (Heb. vii. 19.) And in this place, after leading us up into Heaven, and showing that instead of the temple, we have Heaven, and that those things were types of ours, and having by these means exalted the Ministration of the New Covenant, he then proceeds suitably to exalt the priesthood. But (as I said) he sets down that which especially cheers them, in the words, "Which was established upon better promises."

Hebrews 8:7 — Homily on Hebrews 14

Whence does appear? In that this the one was cast out, and the other introduced in its place: for it is therefore of force because it is better. For as he says, "If perfection were by" it, "what further need was there, that another priest should rise, after the order of Melchisedec?" (Heb. vii. 11); so also here he used the same syllogism, saying "For if that first covenant had been faultless, then should no place have been sought for the second"; that is, if it made men "faultless." For it is because he is speaking of this that he did not say, "But finding fault with" it, but "But finding fault with them." And "faultless"; that is, useful; not as though it the old Covenant was obnoxious to any charges, but as not being sufficient. He used a familiar form of speech. As if one should say, the house is not faultless, that is, it has some defect, it is decayed: the garment is not faultless, that is, it is coming to pieces. He does not therefore here speak of it as evil, but only as having some fault and deficiency.

Hebrews 8:8-9 — Homily on Hebrews 14

"But finding fault with them, He saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in My covenant, and I regarded them not, saith the Lord." Yea, verily. And whence does it appear that the first Covenant came to an end? He showed it indeed also from the Priest, but now he shows more clearly by express words that it has been cast out. But how is it "upon better promises"? For how, tell me, can earth and heaven be equal? But do thou consider, how he speaks of promises there in that other covenant also, that thou mayest not bring this charge against it. For there also, he says "a better hope, by which we draw nigh unto God" (Heb. vii. 19), showing that a Hope was there also; and in this place "better promises," hinting that there also He had made promises. But inasmuch as they were forever making objections, he says, "Behold! the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah." He is not speaking of any old Covenant: for, that they might not assert this, he determined the time also. Thus he did not say simply, "according to the covenant which I made with their fathers," lest thou shouldest say it was the one made with Abraham, or that with Noah: but he declares what covenant it was, "not according to the covenant which I made with their fathers" in the Exodus. Wherefore he added also, "in the day that I took them by the hand, to lead them out of the land of Egypt; because they continued not in My covenant, and I regarded them not, saith the Lord." Thou seest that the evils begin first from ourselves ("they" themselves first, saith he, "continued not in the covenant") and the negligence is from ourselves, but the good things from Him; I mean the acts of bounty. He here introduces, as it were, an apology showing the cause why He forsakes them.

Hebrews 8:10 — Homily on Hebrews 14

"For this," he says, "is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put My laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to Me a people." Thus He says this concerning the New covenant because His words are "not according to the covenant which I covenanted." But what other difference is there beside this? Now if any person should say that "the difference is not in this respect, but in respect to its being put into their hearts; He makes no mention of any difference of ordinances, but points out the mode of its being given: for no longer" (he says) "shall the covenant be in writings, but in hearts;" let the Jew in that case show that this was ever carried into effect; but he could not, for it was made a second time in writings after the return from Babylon. But I show that the Apostles received nothing in writing, but received it in their hearts through the Holy Ghost. Wherefore also Christ said, "When He cometh, He will bring all things to your remembrance, and He shall teach you." (John xiv. 26.)

Hebrews 8:11-12 — Homily on Hebrews 14

"And they shall not teach" (he says) "every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know Me from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." Behold also another sign. "From the least even to the greatest of them" (he says) "they shall know Me, and they shall not say, Know the Lord." When hath this been fulfilled save now? For our religion is manifest: but theirs, i.e. the Jews', was not manifest, but had been shut up in a corner. A covenant is then said to be "new," when it is different and shows some advantage over the old. Here he shows that God counts us worthy of greater and of spiritual privileges: for it is said "their sound went out into all the earth and their words unto the ends of the world." (Ps. xix. 5; Rom. x. 18.) That is the meaning of "they shall not say each man to his neighbor, Know the Lord." And again, "the earth shall be filled with the knowledge of the Lord as much water to cover the seas." (Isa. xi. 9.)

Hebrews 8:13 — Homily on Hebrews 14

"In calling it new" (he says), "He hath made the first old: but that which decayeth and waxeth old is ready to vanish away." See what was hidden, how he hath laid open the very mind of the prophet! He honored the law, and was not willing to call it "old" in express terms: but nevertheless, this he did call it. For if the former had been new, he would not have called this which came afterwards "new" also. So that by granting something more and different, he declares that "it was waxen old." Therefore it is done away and is perishing, and no longer exists. Having taken boldness from the prophet, he attacks it more suitably, showing that our dispensation is now flourishing. That is, he showed that the other was old: then taking up the word "old," and adding of himself another circumstance, the characteristic of old age, he took up what was omitted by the others, and says "ready to vanish away." The New then has not simply caused the old to cease, but because it had become aged, as it was not any longer useful. On this account he said, "for the weakness and unprofitableness thereof" (Heb. vii. 18), and, "the law made nothing perfect" (Heb. vii. 19); and that "if the first had been faultless, then should no place have been sought for the second." (Heb. viii. 7.) And "faultless"; that is, useful; not as though it the old Covenant was obnoxious to any charges, but as not being sufficient. He used a familiar form of speech. As if one should say, the house is not faultless, that is, it has some defect, it is decayed: the garment is not faultless, that is, it is coming to pieces. He does not therefore here speak of it as evil, but only as having some fault and deficiency.

Hebrews 9:1 — Homily on Hebrews 15

He has shown from the Priest, from the Priesthood, from the Covenant, that that dispensation was to have an end. From this point he shows it from the fashion of the tabernacle itself. How? This, he says, was the "Holy" and the "Holy of Holies." The holy place then is a symbol of the former period (for there all things are done by means of sacrifices) ; but the Holy of Holies of this that is now present. And by the Holy of Holies he means Heaven; and by the veil, Heaven, and the Flesh "entereth into that within the veil": that is to say, "through the veil of His flesh." And it were well to speak of this passage, taking it up from the beginning. What then does he say? "Then verily the first had also" (the first what? "The Covenant"). "Ordinances of Divine service." What are "ordinances"? symbols or rights. Then; as (he means) it has not now. He shows that it had already given place, for (he says) it had at that time; so that now, although it stood, it is not. "And the worldly Sanctuary." He calls it "worldly," inasmuch as it was permitted to all to tread it, and in the same house the place was manifest where the priests stood, where the Jews, the Proselytes, the Grecians, the Nazarites. Since, therefore even gentiles were permitted to tread it, he calls it "worldly." For surely the Jews were not "the world."

Hebrews 9:2 — Homily on Hebrews 15

"For" (he says) "there was a tabernacle made; the first, which is called holy, wherein was the Candlestick, and the Table, and the Shew-bread." These things are symbols of the world.

Hebrews 9:2-3 — Homily on Hebrews 15

He has shown from the Priest, from the Priesthood, from the Covenant, that that [dispensation] was to have an end. From this point he shows it from the fashion of the tabernacle itself. How? This, he says, [was] the "Holy" and the "Holy of Holies." The holy place then is a symbol of the former period (for there all things are done by means of sacrifices); but the Holy of Holies of this that is now present. And by the Holy of Holies he means Heaven; and by the veil, Heaven, and the Flesh "entereth into that within the veil": that is to say, "through the veil of His flesh." (Supra, vi. 19;Heb. x, 20.)

Hebrews 9:3 — Homily on Hebrews 15

"And after the second veil" (There was then not one veil only, but there was a veil without also) "the tabernacle, which is called holy of holies." Observe how everywhere he calls it a tabernacle in regard of God's encamping there.

Hebrews 9:4-5 — Homily on Hebrews 15

"Which had" (he says) "a golden Censer, and the ark of the Covenant overlaid round about with gold: wherein was the golden pot that held the manna, and Aaron's rod that budded, and the tables of the covenant." All these things were venerable and conspicuous memorials of the Jewish obstinacy; "and the tables of the covenant" (for they brake them) "And the manna" (for they murmured; and therefore handing on the memory thereof to posterity, He commanded it to be laid up in a golden pot). "And Aaron's rod that budded. And over it, the Cherubim of glory." What is "the Cherubim of glory"? He either means "the glorious," or those which are under God. "Shadowing the mercy-seat." But in another point of view also he extols these things in his discourse, in order to show that those which come after them are greater. "Of which" (he says) "we cannot now speak particularly." In these words he hints that these were not merely what was seen, but were a sort of enigmas. "Of which" (he says) "we cannot now speak particularly," perhaps because they needed a long discourse.

Hebrews 9:6 — Homily on Hebrews 15

"Now when these things were thus ordained, the priests went always into the first tabernacle accomplishing the service of God." That is, these things indeed were there, but the Jews did not enjoy them: they saw them not. So that they were no more theirs than ours for whom they prophesied.

Hebrews 9:7 — Homily on Hebrews 15

"But into the second the High Priest went alone once every year, not without blood, which he offered for himself, and for the errors of the people." Thou seest that the types were already laid down beforehand? for, lest they should say, "how is there but one sacrifice?" he shows that this was so from the beginning, since at least the more holy and the awful sacrifice was but one. And how did the High Priest offer once for all? Thus were they wont to do from the beginning, for then also (he says) "the High Priest" offered "once for all." And well said he, "not without blood." (Not indeed without blood, yet not this blood, for the business was not so great.) He signifies that there shall be a sacrifice, not consumed by fire, but rather distinguished by blood. For inasmuch as he called the Cross a sacrifice, though it had neither fire, nor logs, nor was offered many times, but had been offered in blood once for all; he shows that the ancient sacrifice also was of this kind, was offered "once for all" in blood. "Which he offers for himself;" again, "for himself; and for the errors of the people." He said not "sins"; but "errors," that they might not be high-minded. For even if thou hast not sinned intentionally, yet unintentionally thou hast erred, and from this no man is pure. And everywhere he adds the "for himself," showing that Christ is much greater. For if He be separated from our sins, how did He "offer for Himself"? Why then saidst thou these things (one says)? Because this is a mark of One that is superior.

Hebrews 9:8 — Homily on Hebrews 15

"The Holy Ghost this signifying, that the way into the Holiest of all was not yet made manifest, while as the first tabernacle was yet standing." For this cause (he says) have these things been thus "ordained," that we might learn that "the Holy of Holies," that is, Heaven, is as yet inaccessible. Let us not then think (he says) that because we do not enter them, they have no existence: inasmuch as neither did we enter the Most Holy place.

Hebrews 9:9-10 — Homily on Hebrews 15

"Which" (he says) "was established as a figure for the time then present." What does he mean by "the time present"? That before the coming of Christ: For after the coming of Christ, it is no longer a time present: For how could it be, having arrived, and being ended? There is too something else which he indicates, when he says this, "which was a figure for the time then present," that is, became the Type. "In which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience." Thou seest now what is the meaning of "The Law made nothing perfect," and "If that first covenant had been faultless." How? "As pertaining to the conscience." For the sacrifices did not put away the defilement from the soul, but still were concerned with the body: "after the law of a carnal commandment." For certainly they could not put away adultery, nor murder, nor sacrilege. Seest thou? Thou hast eaten this, Thou hast not eaten that, which are matters of indifference. "Which stood only in meats and drinks, and divers washings." "Thou hast drunk this," he says: and yet nothing has been ordained concerning drink, but he said this, treating them as trifles. "And in divers washings, and carnal ordinances imposed on them until the time of reformation." For this is the righteousness of the flesh. Here he depreciates the sacrifices, showing that they had no efficacy, and that they existed "till the time of reformation," that is, they waited for the time that reformeth all things.

Hebrews 9:11 — Homily on Hebrews 15

"But Christ being come an High Priest of good things that are come by a greater and more perfect tabernacle not made with hands." Here he means the flesh. And well did he say, "greater and more perfect," since God The Word and all the power of The Spirit dwells therein; "For God giveth not the Spirit by measure unto Him." And "more perfect," as being both unblamable, and setting right greater things. "That is, not of this creation." See how it was "greater." For it would not have been "of the Spirit", if man had constructed it. Nor yet is it "of this creation"; that is, not of these created things, but spiritual, of the Holy Ghost. Seest thou how he calls the body tabernacle and veil and heaven. "By a greater and more perfect tabernacle. Through the veil, that is, His flesh." And again, "into that within the veil." And again, "entering into the Holy of Holies, to appear before the face of God." Why then doth he this? According as one thing or a different one is signified. I mean for instance, the Heaven is a veil, for as a veil it walls off the Holy of Holies; the flesh is a veil hiding the Godhead; and the tabernacle likewise holding the Godhead. Again, Heaven is a tabernacle: for the Priest is there within. "But Christ" (he says) "being come an High Priest": he did not say, "become," but "being come," that is, having come for this very purpose, not having been successor to another. He did not come first and then become High Priest, but came and became at the same time. And he did not say "being come an High Priest" of things which are sacrificed, but "of good things that are come," as if his discourse had not power to put the whole before us.

Hebrews 9:12 — Homily on Hebrews 15

"Neither by the blood," he says, "of goats and calves" (All things are changed) "but by His own Blood" (he says) "He entered in once for all into the Holy Place." See thus he called Heaven. "Once for all" (he says) "He entered into the Holy Place, having obtained eternal redemption." And this [expression] "having obtained," was [expressive] of things very difficult, and that are beyond expectation, how by one entering in, He "obtained everlasting redemption."

Hebrews 9:13-14 — Homily on Hebrews 15

"For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the Blood of Christ, who through the Holy Spirit offered Himself without spot to God, purge your conscience from dead works, to serve the living God." For (he says) if "the blood of bulls" is able to purify the flesh, much rather shall the Blood of Christ wipe away the defilement of the soul. For that thou mayest not suppose when thou hearest the word "sanctifieth," that it is some great thing, he marks out and shows the difference between each of these purifyings, and how the one of them is high and the other low. And says it is so with good reason, since that is "the blood of bulls," and this "the Blood of Christ." Nor was he content with the name, but he sets forth also the manner of the offering. "Who" (he says) "through the Holy Spirit offered Himself without spot to God," that is, the victim was without blemish, pure from sins. For this is the meaning of "through the Holy Spirit," not through fire, nor through any other things. "Shall purge your conscience" (he says) "from dead works." And well said he "from dead works"; if any man touched a dead body, he was polluted; and here, if any man touch a "dead work," he is defiled through his conscience. "To serve" (he says) "the Living and true God." Here he declares that it is not possible while one has "dead works to serve the Living and true God," for they are both dead and false; and with good reason he says this.

Hebrews 9:15 — Homily on Hebrews 16

It was probable that many of those who were more weakly would especially distrust the promises of Christ because He had died. Paul accordingly out of a superabundance introduced this illustration, deriving it from common custom. Of what kind is it? He says, "indeed, on this very account we ought to be of good courage." On what account? Because testaments are established and obtain their force when those who have made them are not living, but dead. "And for this cause," he says, "He is the Mediator of the New Testament." A Testament is made towards the last day, [the day] of death. And a testament is of this character: It makes some heirs, and some disinherited. So in this case also: "I will that where I am," Christ says, "they also may be." And again of the disinherited, hear Him saying, "I pray not for" all, "but for them that believe on Me through their word." Again, a testament has relation both to the testator, and to the legatees; so that they have some things to receive, and some to do, So also in this case. For after having made promises innumerable, He demands also something from them, saying, "a new commandment I give unto you." Again, a testament ought to have witnesses. Hear Him again saying, "I am one that bear witness of Myself, and He that sent Me beareth witness of Me." And again, "He shall testify of Me," speaking of the Comforter. The twelve Apostles too He sent, saying, "Bear ye witness before God." "And for this cause" (he says) "He is the Mediator of the New Testament." What is a "Mediator"? A mediator is not lord of the thing of which he is mediator, but the thing belongs to one person, and the mediator is another: as for instance, the mediator of a marriage is not the bridegroom, but one who aids him who is about to be married. So then also here: The Son became Mediator between the Father and us. The Father willed not to leave us this inheritance, but was wroth against us, and was displeased [with us] as being estranged [from Him]; He accordingly became Mediator between us and Him, and prevailed with Him. And what then? How did He become Mediator? He brought words from [Him] and brought [them to us], conveying over what came from the Father to us, and adding His own death thereto. We had offended: we ought to have died: He died for us and made us worthy of the Testament. By this is the Testament secure, in that henceforward it is not made for the unworthy. At the beginning indeed, He made His dispositions as a father for sons; but after we had become unworthy, there was no longer need of a testament, but of punishment. Why then (he would say) dost thou think upon the law? For it placed us in a condition of so great sin, that we could never have been saved, if our Lord had not died for us; the law would not have had power, for it is weak.

Hebrews 9:16-17 — Homily on Hebrews 16

It was probable that many of those who were more weakly would especially distrust the promises of Christ because He had died. Paul accordingly out of a superabundance introduced this illustration, deriving it from common custom. Of what kind is it? He says, "indeed, on this very account we ought to be of good courage." On what account? Because testaments are established and obtain their force when those who have made them are not living, but dead. "And for this cause," he says, "He is the Mediator of the New Testament." A Testament is made towards the last day, [the day] of death. And a testament is of this character: It makes some heirs, and some disinherited. So in this case also: "I will that where I am," Christ says, "they also may be." (John xvii. 24.) And again of the disinherited, hear Him saying, "I pray not for" all, "but for them that believe on Me through their word." (John xvii. 20.) Again, a testament has relation both to the testator, and to the legatees; so that they have some things to receive, and some to do, So also in this case. For after having made promises innumerable, He demands also something from them, saying, "a new commandment I give unto you." (John xiii. 34.) Again, a testament ought to have witnesses. Hear Him again saying, "I am one that bear witness of Myself, and He that sent Me beareth witness of Me." (John viii. 18.) And again, "He shall testify of Me" (John xv. 26), speaking of the Comforter. The twelve Apostles too He sent, saying, "Bear ye witness before God."

Hebrews 9:18 — Homily on Hebrews 16

And he established this no longer from common custom only, but also from what happened under the old [Testament]: which especially influenced them. There was no one who died there: how then could that [Testament] be firm? In the same way (he says). How? For blood was there also, as there is blood here. And if it was not the blood of the Christ, do not be surprised; for it was a type. "Whereupon," he says, "neither was the first [Testament] dedicated without blood." What is "was dedicated"? was confirmed, was ratified. The word "whereupon" means "for this cause." It was needful that the symbol of the Testament should be also that of death.

Hebrews 9:19-20 — Homily on Hebrews 16

For why (tell me) is the book of the testament sprinkled? "For" (he says) "when Moses had spoken every precept to all the people according to the law, he took the blood of calves, with water, and scarlet wool, and hyssop, and sprinkled both the book itself and all the people, saying, This is the blood of the testament, which God hath enjoined unto you." Tell me then why is the book of the testament sprinkled, and also the people, except on account of the precious blood, figured from the first? Why "with hyssop"? It is close and retentive. And why the "water"? It shows forth also the cleansing by water. And why the "wool"? This also [was used], that the blood might be retained. In this place blood and water show forth the same thing, for baptism is His passion.

Hebrews 9:21-22 — Homily on Hebrews 16

"Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood, and without shedding of blood is no remission." Why the "almost"? why did he qualify it? Because those [ordinances] were not a perfect purification, nor a perfect remission, but half-complete and in a very small degree. But in this case He says, "This is the blood of the New Testament, which is shed for you, for the remission of sins." Where then is "the book"? He purified their minds. They themselves then were the books of the New Testament. But where are "the vessels of the ministry"? They are themselves. And where is "the tabernacle"? Again, they are; for "I will dwell in them," He says, "and walk in them." But they were not sprinkled with "scarlet wool," nor yet "with hyssop." Why was this? Because the cleansing was not bodily but spiritual, and the blood was spiritual. How? It flowed not from the body of irrational animals, but from the Body prepared by the Spirit. With this blood not Moses but Christ sprinkled us, through the word which was spoken; "This is the blood of the New Testament, for the remission of sins." This word, instead of hyssop, having been dipped in the blood, sprinkles all. And there indeed the body was cleansed outwardly, for the purifying was bodily; but here, since the purifying is spiritual, it entereth into the soul, and cleanseth it, not being simply sprinkled over, but gushing forth in our souls. The initiated understand what is said. And in their case indeed one sprinkled just the surface; but he who was sprinkled washed it off again; for surely he did not go about continually stained with blood. But in the case of the soul it is not so, but the blood is mixed with its very substance, making it vigorous and pure, and leading it to the very unapproachable beauty. Henceforward then he shows that His death is the cause not only of confirmation, but also of purification. For inasmuch as death was thought to be an odious thing, and especially that of the cross, he says that it purified, even a precious purification, and in regard to greater things. Therefore the sacrifices preceded, because of this blood. Therefore the lambs; everything was for this cause.

Hebrews 9:23 — Homily on Hebrews 16

"It was therefore necessary that the Patterns" (he says) "of the things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these." And how are they "patterns of things in the heavens"? And what does he mean now by "the things in the heavens"? Is it Heaven? Or is it the Angels? None of these, but what is ours. It follows then that our things are in Heaven, and heavenly things are ours, even though they be accomplished on earth; since although angels are on earth, yet they are called Heavenly. And the Cherubim appeared on earth, but yet are heavenly. And why do I say "appeared"? nay rather they dwell on earth, as indeed in Paradise: but this is nothing; for they are heavenly. And, "Our conversation is in Heaven," and yet we live here. "But these are the heavenly things," that is, the philosophy which exists amongst us; those who have been called thereto. "With better sacrifices than these." What is "better" is better than something [else] that is good. Therefore "the patterns also of things in the heavens" have become good; for not even the patterns were evil: else the things whereof they are patterns would also have been evil.

Hebrews 9:24 — Homily on Hebrews 17

"For Christ is not entered into the Holy Places made with hands" (he says) "which are the figures of the True." (These then are true; and those are figures, for the temple too has been so arranged, as the Heaven of Heavens.) What sayest thou? He who is everywhere present, and who filleth all things, doth not He "appear" unless He enter into Heaven? Thou seest that all these things pertain to the flesh. "To appear," he says, "in the presence of God for us." What is "for us"? He went up (he means) with a sacrifice which had power to propitiate the Father. Wherefore (tell me)? Was He an enemy? The angels were enemies, He was not an enemy. For that the Angels were enemies, hear what he says, "He made peace as to things on earth and things in Heaven." (Col. i. 20.) So that He also "entered into Heaven, now to appear in the presence of God for us." He "now appeareth," but "for us."

Hebrews 9:25 — Homily on Hebrews 17

"Nor yet that He should offer Himself often, as the High Priest entereth into the Holy place every year with blood of others." Seest Thou how many are the differences? The "often" for the "once"; "the blood of others," for "His own." Great is the distance. He is Himself then both victim and Priest and sacrifice. For if it had not been so, and it had been necessary to offer many sacrifices, He must have been many times crucified. "For then," he says, "He must often have suffered since the foundation of the world."

Hebrews 9:26 — Homily on Hebrews 17

In this place he has also veiled over something. "But now once more in the end of the world." Why "at the end of the world"? After the many sins. If therefore, it had taken place at the beginning, then no one would have believed; and He must not die a second time, all would have been useless. But since later, there were many transgressions, with reason He then appeared: which he expresses in another place also, "Where sin abounded, grace did much more abound. But now once in the end of the world, hath He appeared to put away sin by the sacrifice of Himself." (Rom. v. 20.)

Hebrews 9:27 — Homily on Hebrews 17

"And as it is appointed unto men once to die, but after this, the Judgment." He next says also why He died once only: because He became a ransom by one death. "It had been appointed" (he says) "unto men once to die." This then is the meaning of "He died once," for all. (What then? Do we no longer die that death? We do indeed die, but we do not continue in it: which is not to die at all. For the tyranny of death, and death indeed, is when he who dies is never more allowed to return to life. But when after dying is living, and that a better life, this is not death, but sleep.) Since then death was to have possession of all, therefore He died that He might deliver us.

Hebrews 9:28 — Homily on Hebrews 17

"So Christ was once offered." By whom offered? evidently by Himself. Here he says that He is not Priest only, but Victim also, and what is sacrificed. On this account are the words "was offered." "Was once offered" (he says) "to bear the sins of many." Why "of many," and not "of all"? Because not all believed. For He died indeed for all, that is His part: for that death was a counterbalance against the destruction of all men. But He did not bear the sins of all men, because they were not willing. And what is the meaning of "He bare the sins"? Just as in the Oblation we bear up our sins and say, "Whether we have sinned voluntarily or involuntarily, do Thou forgive," that is, we make mention of them first, and then ask for their forgiveness. So also was it done here. Where has Christ done this? Hear Himself saying, "And for their sakes I sanctify Myself." (John xvii. 19.) Lo! He bore the sins. He took them from men, and bore them to the Father; not that He might determine anything against them (mankind), but that He might forgive them. "Unto them that look for Him shall He appear" (he says) "the second time without sin unto salvation." What is "without sin"? it is as much as to say, He sinneth not. For neither did He die as owing the debt of death, nor yet because of sin. But how "shall He appear"? To punish, you say. He did not however say this, but what was cheering; "shall He appear unto them that look for Him, without sin unto salvation." So that for the time to come they no longer need sacrifices to save themselves, but to do this by deeds.

Hebrews 10:1 — Homily on Hebrews 17

"For" (he says) "the Law having a shadow of the good things to come not the very image of the things"; i.e. not the very reality. For as in painting, so long as one only draws the outlines, it is a sort of "shadow" but when one has added the bright paints and laid in the colors, then it becomes "an image." Something of this kind also was the Law. "For" (he says) "the Law having a shadow of the good things to come, not the very image of the things," i.e. of the sacrifice, of the remission: "can never by those sacrifices with which they offered continually make the comers thereunto perfect." Thou seest again the superabundance of his proofs? This sacrifice (he says) is one; whereas the others were many: therefore they had no strength, because they were many. For, tell me, what need of many, if one had been sufficient? so that their being many, and offered "continually," proves that they (the worshipers) were never made clean. For as a medicine, when it is powerful and productive of health, and able to remove the disease entirely, effects all after one application; as, therefore, if being once applied it accomplishes the whole, it proves its own strength in being no more applied, and this is its business, to be no more applied; whereas if it is applied continually, this is a plain proof of its not having strength. For it is the excellence of a medicine to be applied once, and not often. So is it in this case also. Why forsooth are they continually cured with the "same sacrifices"? For if they were set free from all their sins, the sacrifices would not have gone on being offered every day. For they had been appointed to be continually offered in behalf of the whole people, both in the evening and in the day. So that there was an arraignment of sins, and not a release from sins; an arraignment of weakness, not an exhibition of strength. For because the first had no strength, another also was offered: and since this effected nothing, again another; so that it was an evidence of sins. The "offering" indeed then, was an evidence of sins, the "continually," an evidence of weakness. But with regard to Christ, it was the contrary: He was "once offered." The types therefore contain the figure only, not the power; just as in images, the image has the figure of the man, not the power. So that the reality and the type have somewhat in common with one another. For the figure exists equally in both, but not the power. So too also is it in respect of Heaven and of the tabernacle, for the figure was equal: for there was the Holy of Holies, but the power and the other things were not the same.

Hebrews 10:2-3 — Homily on Hebrews 17

"For then would they not have ceased to be offered? because that the worshipers once purged, should have had no more conscience of sins? But in those sacrifices there is a remembrance again made of sins every year." What then? do not we offer every day? We offer indeed, but making a remembrance of His death, and this remembrance is one and not many. How is it one, and not many? Inasmuch as that Sacrifice was once for all offered, and carried into the Holy of Holies. This is a figure of that sacrifice and this remembrance of that. For we always offer the same, not one sheep now and to-morrow another, but always the same thing: so that the sacrifice is one. And yet by this reasoning, since the offering is made in many places, are there many Christs? but Christ is one everywhere, being complete here and complete there also, one Body. As then while offered in many places, He is one body and not many bodies; so also He is one sacrifice. He is our High Priest, who offered the sacrifice that cleanses us. That we offer now also, which was then offered, which cannot be exhausted. This is done in remembrance of what was then done. For (saith He) "do this in remembrance of Me." (Luke xxii. 19.) It is not another sacrifice, as the High Priest, but we offer always the same, or rather we perform a remembrance of a Sacrifice.

Hebrews 10:4 — Homily on Hebrews 17

"For it is not possible that the blood of bulls and of goats should take away sins." So that their being many, and offered "continually," proves that they (the worshipers) were never made clean. For as a medicine, when it is powerful and productive of health, and able to remove the disease entirely, effects all after one application; as, therefore, if being once applied it accomplishes the whole, it proves its own strength in being no more applied, and this is its business, to be no more applied; whereas if it is applied continually, this is a plain proof of its not having strength.

Hebrews 10:5-7 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 7.2.1-7

Do you see that the law takes its force from the place? And, since the city is gone, there can no longer be a priesthood. There can be no emperor if there are no armies, no crown, no purple robe, none of the other things that weld together an empire. So, too, there can be no priesthood if sacrifice has been destroyed, if offerings are forbidden, if the sanctuary has been trampled into the dust, if everything that constituted it has disappeared. For the priesthood depended on all these things.…That great and wonderful prophet, David … made it clear that the one kind of sacrifice would be abolished and another brought in to take its place when he said, "You have multiplied, O Lord my God, your wondrous deeds and your thoughts toward us; none can compare with you! Were I to proclaim and tell of them, they would be more than can be numbered." See how wise the prophet is. He said, "You have multiplied your wondrous deeds," and he stood aghast at God's power to work miracles. But he did not go on to tell us about the creation of the things we see—of heaven, earth, and oceans, of water in Egypt or of any other miracles like those. What did he say were wondrous works? "Sacrifice and offering you do not desire." … David went on to say, "But a body you have fitted to me." By this he meant the Lord's body which became the common sacrifice for the whole world, the sacrifice which cleansed our souls, canceled sin, put down death, opened heaven, gave us many great hopes and made ready all the other things which Paul knew well and spoke of when he exclaimed, "O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways."56 David, then, foresaw all this when he said, "Many are the wondrous works you have done, O Lord my God." He went on to say, speaking of the person of Christ, "In holocausts and sin offerings you had had no pleasure," and then continued, "Then I said, 'Lo, I come.' " When was "then"? When the time was ripe for more perfect instructions. We had to learn the less perfect lessons through his servants, but the loftier lessons which surpass the nature of humankind we had to learn from the lawgiver himself.

Hebrews 10:5-7 — Homily on Hebrews 17

"Wherefore when He cometh into the world, He saith, Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. In burnt-offerings and sacrifices for sin Thou hast had no pleasure. Then said I, Lo! I come, in the volume of the book it is written of Me, to do Thy will, O God." The types therefore contain the figure only, not the power; just as in images, the image has the figure of the man, not the power. So that the reality and the type have somewhat in common with one another. For the figure exists equally in both, but not the power.

Hebrews 10:8-9 — Homily on Hebrews 18

In what has gone before he had shown that the sacrifices were unavailing for perfect purification, and were a type, and greatly defective. Since then there was this objection to his argument, If they are types, how is it that, after the truth is come, they have not ceased, nor given place, but are still performed? he here accordingly labors at this very point, showing that they are no longer performed, even as a figure, for God does not accept them. And this again he shows not from the New Testament, but from the prophets, bringing forward from times of old the strongest testimony, that it comes to an end, and ceases, and that they do all in vain, "alway resisting the Holy Ghost." And he shows over and above that they cease not now only, but at the very coming of the Messiah, nay rather, even before His coming: and how it was that Christ did not abolish them at the last, but they were abolished first, and then He came; first they were made to cease, and then He appeared. That they might not say, Even without this sacrifice, and by means of those, we could have been well pleasing unto God, He waited for these sacrifices to be convicted of weakness, and then He appeared; for (He says) "sacrifice and offering Thou wouldest not." Hereby He took all away; and having spoken generally, He says also particularly, "In burnt-offerings and sacrifice for sin Thou hadst no pleasure." But "the offering" was everything except the sacrifice. "Then said I, Lo! I come." Of whom was this spoken? of none other than the Christ. Here he does not blame those who offer, showing that it is not because of their wickednesses that He does not accept them, as He says elsewhere, but because the thing itself has been convicted for the future and shown to have no strength, nor any suitableness to the times. What then has this to do with the "sacrifices" being offered "oftentimes"? Not only from their being "oftentimes" offered (he means) is it manifest that they are weak, and that they effected nothing; but also from God's not accepting them, as being unprofitable and useless. And in another place it is said, "If Thou hadst desired sacrifice I would have given it." Therefore by this also he makes it plain that He does not desire it. Therefore sacrifices are not God's will, but the abolition of sacrifices. Wherefore they sacrifice contrary to His will.

Hebrews 10:8-9 — Homily on Hebrews 17

"Above when He said, Sacrifice, and offering, and burnt-offerings, and offering for sin Thou wouldest not, neither hadst pleasure therein, which are offered by the Law, then He said, Lo! I come to do Thy will, O God! He taketh away the first that He may establish the second." So that henceforward this is done in vain, although it is done; for what need is there of medicines where there are no wounds? On this account He ordained offerings "continually," because of their want of power, and that a remembrance of sins might be made.

Hebrews 10:9 — Homily on Hebrews 18

What is "To do Thy will"? To give up, Myself, He means: This is the will of God. "By which Will we are sanctified." Or he even means something still further, that the sacrifices do not make men clean, but the Will of God. Therefore to offer sacrifice is not the will of God. And why dost thou wonder that it is not the will of God now, when it was not His will even from the beginning? For "who," saith He, "hath required this at your hands?" How then did He Himself enjoin it? In condescension. For as Paul says, "I would that all men were even as I myself" in respect of continence, and again says, "I will that the younger women marry, bear children"; and lays down two wills, yet the two are not his own, although he commands; but the one indeed is his own, and therefore he lays it down without reasons; while the other is not his own, though he wishes it, and therefore it is added with a reason. For having previously accused them, because "they had waxed wanton against Christ," he then says, "I will that the younger women marry, bear children." So in this place also it was not His leading will that the sacrifices should be offered. For, as He says, "I wish not the death of the sinner, as that he should turn unto Me and live": and in another place He says that He not only wished, but even desired this: and yet these are contrary to each other: for intense wishing is desire. How then dost Thou "not wish"? how dost Thou in another place "desire," which is a sign of vehement wishing? So is it in this case also.

Hebrews 10:10 — Homily on Hebrews 18

What is "To do Thy will"? To give up, Myself, He means: This is the will of God. "By which Will we are sanctified." Or he even means something still further, that the sacrifices do not make men clean, but the Will of God. Therefore to offer sacrifice is not the will of God. And why dost thou wonder that it is not the will of God now, when it was not His will even from the beginning? For "who," saith He, "hath required this at your hands?" (Isa. i. 12.) How then did He Himself enjoin it? In condescension. For as Paul says, "I would that all men were even as I myself" (1 Cor. vii. 7), in respect of continence, and again says, "I will that the younger women marry, bear children" (1 Tim. v. 14); and lays down two wills, yet the two are not his own, although he commands; but the one indeed is his own, and therefore he lays it down without reasons; while the other is not his own, though he wishes it, and therefore it is added with a reason. For having previously accused them, because "they had waxed wanton against Christ" (1 Tim. v. 11), he then says, "I will that the younger women marry, bear children." (1 Tim. v. 14.) So in this place also it was not His leading will that the sacrifices should be offered. For, as He says, "I wish not the death of the sinner, as that he should turn unto [Me] and live" (Ezek. xxxiii. 11): and in another place He says that He not only wished, but even desired this: and yet these are contrary to each other: for intense wishing is desire. How then dost Thou "not wish"? how dost Thou in another place "desire," which is a sign of vehement wishing? So is it in this case also. "By the which will we are sanctified," he says. How sanctified? "by the offering of the Body of Jesus Christ once for all."

Hebrews 10:11-12 — Homily on Hebrews 18

"And every priest standeth daily ministering and offering oftentimes the same sacrifice." To stand therefore is a sign of ministering; accordingly to sit, is a sign of being ministered unto. "But this man after He had offered one sacrifice for sins for ever, sat down on the right hand of God, from henceforth expecting till His enemies be made His footstool." "For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for "the Holy Ghost" (he says) "is a witness to us: for after that He had said, This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin." So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.

Hebrews 10:12-13 — Homily on Hebrews 18

"He sat down on the right hand of God, from henceforth expecting." Why the delay? "that His enemies be put under His feet. For by one offering He hath perfected for ever them that are sanctified." But perhaps some one might say; Wherefore did He not put them under at once? For the sake of the faithful who should afterwards be brought forth and born. Whence then does it appear that they shall be put under? By the saying "He sat down." He called to mind again that testimony which saith, "until I put the enemies under His feet." But His enemies are the Jews. Then since he had said, "Till His enemies be put under His feet," and they were vehemently urgent, therefore he introduces all his discourse concerning faith after this. But who are the enemies? All unbelievers: the daemons. And intimating the greatness of their subjection, he said not "are subjected," but "are put under His feet."

Hebrews 10:14 — Homily on Hebrews 18

"For by one offering He hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for "the Holy Ghost" (he says) "is a witness to us: for after that He had said," "This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin." So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.

Hebrews 10:15-18 — Homily on Hebrews 18

"Whereof the Holy Ghost also is a witness to us." He had said that those sacrifices are not offered; he reasoned from what is written, and from what is not written; moreover also he put forward the prophetic word which says, "sacrifice and offering Thou wouldest not." He had said that He had forgiven their sins. Again this also He proves from the testimony of what is written, for "the Holy Ghost" (he says) "is a witness to us: for after that He had said, This is the covenant, that I will make with them, after those days, saith the Lord: I will put My laws into their hearts, and in their minds will I write them, and their sins and iniquities will I remember no more. Now where remission of these is there is no more offering for sin." So then He forgave their sins, when He gave the Covenant, and He gave the Covenant by sacrifice. If therefore He forgave the sins through the one sacrifice, there is no longer need of a second.

Hebrews 10:19 — Homily on Hebrews 19

"Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus." Having shown the difference of the High Priest, and of the sacrifices, and of the tabernacle, and of the Covenant, and of the promise, and that the difference is great, since those are temporal, but these eternal, those "near to vanishing away," these permanent, those powerless, these perfect, those figures, these reality. For (he says) "not according to the law of a carnal commandment, but according to the power of an endless life." And "Thou art a Priest for ever." Behold the continuance of the Priest. And concerning the Covenant, That (he says) is old (for "that which decayeth and waxeth old is ready to vanish away"), but this is new; and has remission of sins, while that has nothing of the kind: for (he says) "the Law made nothing perfect." And again, "sacrifice and offering Thou wouldest not." That is made with hands, while this is "not made with hands": that "has the blood of goats," this of the Lord; that has the Priest "standing," this "sitting." Since therefore all those are inferior and these greater, therefore he says, "Having therefore, brethren, boldness." "Boldness": from whence? As sins (he means) produce shame, so the having all things forgiven us, and being made fellow-heirs, and enjoying so great Love, produces boldness. "For the entrance into the holiest." What does he mean here by "entrance"? Heaven, and the access to spiritual things.

Hebrews 10:20 — Homily on Hebrews 19

"Which He hath inaugurated," that is, which He prepared, and which He began; for the beginning of using is thenceforth called the inaugurating; which He prepared (he means) and by which He Himself passed. "A new and living way." Here He expresses "the full assurance of hope." "New," he says. He is anxious to show that we have all things greater; since now the gates of Heaven have been opened, which was not done even for Abraham. "A new and living way," he says, for the first was a way of death, leading to Hades, but this of life. And yet he did not say, "of life," but called it "living," (the ordinances, that is,) that which abideth. "Through the veil" (he says) "of His flesh." For this flesh first cut that way, by this He inaugurated it [the way] by which He walked. And with good reason did he call [the flesh] "a veil." For when it was lifted up on high, then the things in heaven appeared.

Hebrews 10:22 — Homily on Hebrews 19

"Let us draw near" (he says) "with a true heart." To what should we "draw near"? To the holy things, the faith, the spiritual service. "With a true heart, in full assurance of faith," since nothing is seen; neither the priest henceforth, nor the sacrifice, nor the altar. And yet neither was that priest visible, but stood within, and they all without, the whole people. But here not only has this taken place, that the priest has entered into the holy of holies, but that we also enter in. Therefore he says, "in full assurance of faith." For it is possible for the doubter to believe in one way, as there are even now many who say, that of some there is a resurrection and of others not. But this is not faith. "In full assurance of faith" (he says); for we ought to believe as concerning things that we see, nay, even much more; for "here" it is possible to be deceived in the things that are seen, but there not: "here" we trust to the senses, but there to the Spirit. "Having our hearts sprinkled from an evil conscience." He shows that not faith only, but a virtuous life also is required, and the consciousness to ourselves of nothing evil. Since the holy of holies does not receive "with full assurance" those who are not thus disposed. For they are holy, and the holy of holies; but here no profane person enters. They were sprinkled as to the body, we as to the conscience, so that we may even now be sprinkled over with virtue itself. "And having our body washed with pure water." Here he speaks of the Washing, which no longer cleanses the bodies, but the soul. What is "let us draw near with a true heart"? That is, without hypocrisy; for "woe be to a fearful heart, and faint hands": let there be (he means) no falsehood among us; let us not say one thing and think another; for this is falsehood; neither let us be fainthearted, for this is not [a mark] of a "true heart." Faintheartedness comes from not believing. But how shall this be? If we fully assure ourselves through faith. "Having our hearts sprinkled": why did he not say "having been purified"? Because he wished to point out the difference of the sprinklings: the one he says is of God, the other our own. For the washing and sprinkling the conscience is of God; but "the drawing near with" truth and "in full assurance of faith" is our own. What is "and having our bodies washed with pure water"? With water which makes pure; or which has no blood.

Hebrews 10:23 — Homily on Hebrews 19

"For He is faithful that promised." "That promised" what? That we are to depart thither and enter into the kingdom. Be then in nothing over-curious, nor demand reasonings. Our religion needs faith.

Hebrews 10:24 — Homily on Hebrews 19

"And let us consider one another to provoke unto love and to good works." He knew that this also arises from "gathering together." For as "iron sharpeneth iron," so also association increases love. For if a stone rubbed against a stone sends forth fire, how much more soul mingled with soul! But not unto emulation (he says) but "unto the sharpening of love." What is "unto the sharpening of love"? Unto the loving and being loved more. "And of good works"; that so they might acquire zeal. For if doing has greater force for instruction than speaking, ye also have in your number many teachers, who effect this by their deeds. "But let us consider one another to provoke unto love." What is, "let us consider one another"? For instance if any be virtuous, let us imitate him, let us look on him so as to love and to be loved. For from Love good works proceed. For the assembling is a great good: since it makes love more warm; and out of love all good things arise. For nothing is good which is not done through love.

Hebrews 10:25 — Homily on Hebrews 19

"Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another and so much the more as ye see the day approaching." What is, "not forsaking the assembling of ourselves together"? He knew that much strength arises from being together and assembling together. "For where two or three are gathered together in My name, there am I in the midst of them"; and again, "That they may be One, as we also are"; and, "They had all one heart and one soul." And not this only, but also because love is increased by the gathering of ourselves together; and love being increased, of necessity the things of God must follow also. "And earnest prayer was made by the people." "As the manner of some is." Here he not only exhorted, but also blamed them. Then he adds the perfect thing, love. "Not forsaking the assembling of ourselves together," which some (he says) do, and divide the assemblies. For "a brother helped by a brother is as a strong city."

Hebrews 10:26-27 — Homily on Hebrews 20

Trees which have been planted, and have had the advantage of all other care, and the hands and the labors of the cultivator, and yet yield no return for the labors, are pulled up by the roots, and handed over to the fire. So somewhat of this kind takes place also in the case of our Illumination [Baptism]. For when Christ has planted us, and we have enjoyed the watering of the Spirit, and then show no fruit; fire, even that of Hell, awaits us, and flame unquenchable. Paul therefore having exhorted them to love and to bringing forth the fruit of good works, and having urged them from the kindlier considerations. (What are these? That we have an entrance into the holy of holies, "the new way which He hath inaugurated for us."-c. x. 20), does the same again from the more gloomy ones, speaking thus. For having said, "not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another, and so much the more, as ye see the day approaching" (c. x. 25), this being sufficient for consolation, he added, "For if we sin willfully after we have received the knowledge of the truth." There is need, he means, of good works, yea, very great need, "For if we sin willfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins." Thou wast cleansed; thou wast set free from the charges against thee, thou hast become a son. If then thou return to thy former vomit, there awaits thee on the other hand excommunication and fire and whatever such things there are. For there is no second sacrifice.

Hebrews 10:28 — Homily on Hebrews 20

Next he adds also the reason of the threat, that it is on good grounds, that it is just; for this contributes to confidence, when we show that it is just. For, he says, "He that hath despised Moses' law dies without mercy, under two or three witnesses." "Without mercy," he says; so that there is no pardon, no pity there although the law is of Moses; for he ordained the most of it. What is "under two or three"? If two or three bore witness, he means, they immediately suffered punishment.

Hebrews 10:29 — Homily on Hebrews 20

If then under the Old Covenant, when the law of Moses is set at nought, there is so great punishment, "Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God and hath counted the blood of the covenant an unholy [a common] thing, and hath done despite unto the Spirit of grace?" And how does a man "tread under foot the Son of God"? When partaking of Him in the mysteries (he would say) he has wrought sin, has he not trodden Him under foot? Has he not despised Him? For just as we make no account of those who are trodden under foot so also, they who sin have made no account of Christ; and so they have sinned. Thou art become the Body of Christ, and givest thou thyself to the devil, so that he treads thee under foot. "And accounted the blood a common thing," he says. What is "common"? It is "unclean," or the having nothing beyond other things. "And done despite unto the Spirit of grace." For he that accepts not a benefit, does despite to the benefactor. He made thee a son: and thou wishest to become a slave. He came to dwell with thee, and thou bringest in wicked imaginations to Him. Christ wished to stay with thee: and thou treadest Him down by surfeiting, by drunkenness. Let us listen, whoever partake of the mysteries unworthily: let us listen, whoever approach that Table unworthily. "Give not" (He says) "that which is holy unto the dogs, lest in time they trample them under their feet" (Matt. vii. 6), that is, lest they despise, lest they repudiate them. Yet he did not say this, but what was more fearful than this. For he constrains their souls by what is fearful. For this also is adapted to convert, no less than consolation. And at the same time he shows both the difference, and the chastisement, and sets forth the judgment upon them, as though it were an evident matter. "Of how much sorer punishment, suppose ye, shall he be thought worthy?" Here also he appears to me to hint at the mysteries.

Hebrews 10:30-31 — Homily on Hebrews 20

Next he adds testimony, saying, "It is a fearful thing to fall into the hands of the Living God." "For" it is written: "Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people." "Let us fall," it is said, "into the hands of the Lord, and not into the hands of men." (Ecclus. ii. 18.) But if ye repent not, ye shall "fall into the hands of" God: that is fearful: it is nothing, to "fall into the hands of men." When, he means, we see any man punished here, let us not be terrified at the things present, but shudder at the things to come. "For according to His mercy, so is His wrath." And, "His indignation will rest upon sinners." (Ecclus. v. 6.) At the same time too he hints at something else. For "Vengeance belongeth unto Me," he says, "I will recompense." This is said in regard to their enemies, who are doing evil, not to those who are suffering evil. Here he is consoling them too, all but saying, God abideth for ever and liveth, so that even if they receive not their reward now, they will receive it hereafter. They ought to groan, not we: for we indeed shall fall into their hands, but they into the hands of God. For neither is it the sufferer who suffers the ill, but he that does it; nor is it he who receives a benefit that is benefited, but the benefactor.

Hebrews 10:32 — Homily on Hebrews 21

The best Physicians after they have made a deep incision, and have increased the pains by the wound, soothing the afflicted part, and giving rest and refreshment to the disturbed soul, proceed not to make a second incision, but rather soothe that which has been made with gentle remedies, and such as are suited to remove the violence of the pain. This Paul also did after he had shaken their souls, and pierced them with the recollection of Hell, and convinced them, that he must certainly perish, who does despite to the grace of God, and after he had shown from the laws of Moses, that they also shall perish, and the more fearfully, and confirm it by other testimonies, and had said, "It is a fearful thing to fall into the hands of the Living God": then, lest the soul desponding through excessive fear, should be swallowed up with grief, he soothes them by commendations and exhortation, and gives them zeal derived from their own conduct. For, he says, "call to remembrance the former days, in which after ye had been enlightened, ye endured a great fight of afflictions." Powerful is the exhortation from deeds already done: for he who begins a work ought to go forward and add to it. As if he had said, when ye were brought in to the Church, when ye were in the rank of learners, ye displayed so great readiness, so great nobleness; but now it is no longer so. And he who encourages, does thus especially encourage them from their own example. And he did not simply say, "ye endured a fight" but a "great" fight. Moreover he did not say "temptations" but "fight," which is an expression of commendation and of very great praise.

Hebrews 10:33 — Homily on Hebrews 21

Then he also enumerates them particularly, amplifying his discourse, and multiplying his praise. How? "Partly" (he says) "whilst ye were made a gazing-stock by reproaches and afflictions"; for reproach is a great thing, and calculated to pervert the soul, and to darken the judgment. For hear what the prophet says: "While they daily say unto me, Where is thy God?" And again, "If the enemy had reproached me, I would have borne it." For since the human race is exceedingly vainglorious, therefore it is easily overcome by this. And he did not simply say "by reproaches," but that even with great intensity, being "made a gazing-stock." For when a person is reproached alone, it is indeed painful, but far more so when in presence of all. For tell me how great the evil was when men who had left the meanness of Judaism, and gone over, as it were, to the best course of life, and despised the customs of their fathers, were ill treated by their own people, and had no help. I cannot say (he says) that ye suffered these things indeed and were grieved, but ye even rejoiced exceedingly. And this he expressed by saying, "Whilst ye became companions of them that were so used," and he brings forward the Apostles themselves. Not only (he means) were ye not ashamed of your own sufferings, but ye even shared with others who were suffering the same things. This too is the language of one who is encouraging them. He said not, "Bear my afflictions, share with me," but respect your own.

Hebrews 10:34 — Homily on Hebrews 21

"Ye had compassion on them that were in bonds." Thou seest that he is speaking concerning himself and the rest who were in prison. Thus ye did not account "bonds" to be bonds: but as noble wrestlers so stood ye: for not only ye needed no consolation in your own distresses, but even became a consolation to others. And "ye took joyfully the spoiling of your goods." O! what "full assurance of faith"! Then he also sets forth the motive, not only consoling them for their struggles, but also that they might not be shaken from the Faith. When ye saw your property plundered (he means) ye endured; for already ye saw Him who is invisible, as visible: which was the effect of genuine faith, and ye showed it forth by your deeds themselves. Well then, the plundering was perhaps from the force of the plunderers, and no man could prevent it; so that as yet it is not clear, that ye endured the plundering for the faith's sake. (Although this too is clear. For it was in your power if you chose, not to be plundered, by not believing.) But ye did what is far greater than this; the enduring such things even "with joy"; which was altogether apostolical, and worthy of those noble souls, who rejoiced when scourged. For, it says, "they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the Name." But he that endures "with joy," shows that he has some reward, and that the affair is no loss but a gain. Moreover the expression "ye took" shows their willing endurance, because, he means, ye chose and accepted. "Knowing" (he says) "that ye have for yourselves in heaven a better and an enduring substance"; instead of saying, firm, not perishing like this.

Hebrews 10:35 — Homily on Hebrews 21

In the next place, having praised them, he says, "Cast not away therefore your confidence, which hath great recompense of reward." What meanest thou? He did not say, "ye have cast it away, and recover it": but, which tended more to strengthen them, "ye have it," he says. For to recover again that which has been cast away, requires more labor: but not to lose that which is held fast does not. But to the Galatians he says the very opposite: "My children of whom I travail in birth again, till Christ be formed in you"; and with reason; for they were more supine, whence they needed a sharper word; but these were more faint-hearted, so that they rather needed what was more soothing. "Cast not away therefore" (he says) "your confidence," so that they were in great confidence towards God. "Which hath" (he says) "great recompense of reward." "And when shall we receive them (some one might say)? Behold! All things on our part have been done." Therefore he anticipated them on their own supposition, saying in effect, If ye know that ye have in heaven a better substance, seek nothing here.

Hebrews 10:36 — Homily on Hebrews 21

"For ye have need of patience," not of any addition to your labors, that ye may continue in the same state, that ye may not cast away what has been put into your hands. Ye need nothing else, but so to stand as ye have stood, that when ye come to the end, ye may receive the promise. "For" (he says) "ye have need of patience, that after ye have done the will of God, ye might receive the promise." Ye have need of one thing only, to bear with the delay; not that ye should fight again. Ye are at the very crown (he means); ye have borne all the combats of bonds, of afflictions; your goods have been spoiled. What then? Henceforward ye are standing to be crowned: endure this only, the delay of the crown. O the greatness of the consolation! It is as if one should speak to an athlete who had overthrown all, and had no antagonist, and then was to be crowned, and yet endured not that time, during which the president of the games comes, and places the crown upon him; and he impatient, should wish to go out, and escape as though he could not bear the thirst and the heat.

Hebrews 10:37 — Homily on Hebrews 21

He then also hinting this, what does he say? "Yet a little while and He that shall come will come, and will not tarry." For lest they should say, And when will He come? He comforts them from the Scriptures. For thus also when he says in another place, "Now is our salvation nearer," he comforts them because the remaining time is short. And this he says not of himself but from the Scriptures. But if from that time it was said, "Yet a little while, and He that shall come will come, and will not tarry," it is plain that now He is nearer. Wherefore also waiting is no small reward.

Hebrews 10:38 — Homily on Hebrews 21

"Now the just" (he says) "shall live by faith, but if any man draw back, My soul shall have no pleasure in him." This is a great encouragement when one shows that they have succeeded in the whole matter and are losing it through a little indolence.

Hebrews 10:39 — Homily on Hebrews 21

"Now the just" (he says) "shall live by faith, but if any man draw back, My soul shall have no pleasure in him." This is a great encouragement when one shows that they have succeeded in the whole matter and are losing it through a little indolence. "But we are not of them that draw back unto perdition, but of them that believe to the saving of the soul."

Hebrews 11:1-2 — Homily on Hebrews 21

"Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report." O what an expression has he used, in saying, "an evidence of things not seen." For we say there is "evidence," in the case of things that are very plain. Faith then is the seeing things not plain (he means), and brings what are not seen to the same full assurance with what are seen. So then neither is it possible to disbelieve in things which are seen, nor, on the other hand can there be faith unless a man be more fully assured with respect to things invisible, than he is with respect to things that are most clearly seen. For since the objects of hope seem to be unsubstantial, Faith gives them substantiality, or rather, does not give it, but is itself their substance. For instance, the Resurrection has not come, nor does it exist substantially, but hope makes it substantial in our soul. This is the meaning of "the substance of things." If therefore it is an "evidence of things not seen," why forsooth do you wish to see them, so as to fall away from faith, and from being just? Since "the just shall live by faith," whereas ye, if ye wish to see these things, are no longer faithful. Ye have labored (he says), ye have struggled: I too allow this, nevertheless, wait for this is Faith: do not seek the whole "here."

Hebrews 11:3 — Homily on Hebrews 22

Faith needs a generous and vigorous soul, and one rising above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible to become a believer, otherwise than by raising one's self above the common customs of the world.

Hebrews 11:4 — Homily on Hebrews 22

And observe whom he puts first, him who was ill-treated, and that by a brother. It was their own affliction, "For you also" (he says) "have suffered like things of your own countrymen." (1 Thess. ii. 14.) And by a brother who had been nothing wronged, but who envied him on God's account; showing that they also are looked on with an evil eye and envied. He honored God, and died because he honored Him: and has not yet attained to a resurrection. But his readiness is manifest, and his part has been done, but God's part has not yet been carried out towards him.

Hebrews 11:5 — Homily on Hebrews 22

"By faith Enoch was translated, that he should not see death, and was not found, because God had translated him." This man displayed greater faith than Abel. How (you ask)? Because, although he came after him, yet what befell Abel was sufficient to guide him back. How? God foreknew that Abel would be killed. For He said to Cain: "Thou hast sinned: do not add thereto." Honored by him, He did not protect him. And yet neither did this throw him Enoch into indifference. He said not to himself, "What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?" He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased God, how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made Enoch well-pleasing to God, namely, that he received nothing. For he knew that God "is a rewarder." Whence knew he this? "For He recompensed Abel," do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled.

Hebrews 11:6 — Homily on Hebrews 22

It is necessary to "believe that He is," not "what He is." If "that He is" needs Faith, and not reasonings; it is impossible to comprehend by reasoning "what He is." If that "He is a rewarder" needs Faith and not reasonings, how is it possible by Reasoning to compass His essence? For what Reasoning can reach this? For some persons say that the things that exist are self-caused. Seest thou that unless we have Faith in regard to all things, not only in regard to retribution, but also in regard to the very being of God, all is lost to us?

Hebrews 11:7 — Homily on Hebrews 23

"By faith" (he says) "Noah being warned of God." As the Son of God, speaking of His own coming, said, "In the days of Noah they married and were given in marriage," therefore the Apostle also recalled to their mind an appropriate image. For the example of Enoch, was an example only of Faith; that of Noah, on the other hand, of unbelief also. And this is a complete consolation and exhortation, when not only believers are found approved, but also unbelievers suffer the opposite. For what does he say? "By faith being warned of God." What is "being warned of God"? It is, "It having been foretold to him." But why is the expression "divine communication" used? For in another place also it is said, "and it was communicated to him by the Spirit," and again, "and what saith the divine communication?" Seest thou the equal dignity of the Spirit? For as God reveals, so also does the Holy Spirit. "Of things not seen as yet," he says, that is of the rain. "Moved with fear, prepared an ark." Reason indeed suggested nothing of this sort; For "they were marrying and being given in marriage"; the air was clear, there were no signs of change: but nevertheless he feared: "By faith" (he says) "Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house." How is it, "By the which he condemned the world"? He showed them to be worthy of punishment, since they were not brought to their senses even by the preparation. "And he became" (he says) "heir of the righteousness which is by Faith": that is, by his believing God he was shown to be righteous. For this is the part of a soul sincerely disposed towards Him and judging nothing more reliable than His words, just as Unbelief is the very contrary. Faith, it is manifest, works righteousness. For as we have been warned of God respecting Hell, so was he also: and yet at that time he was laughed at; he was reviled and ridiculed; but he regarded none of these things.

Hebrews 11:8 — Homily on Hebrews 23

"By faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out not knowing whither he went." "By faith": for (tell me) whom did he see to emulate? He had for father a Gentile, and an idolater; he had heard no prophets; he knew not whither he was going. For as they of the Hebrews who believed, looked to these patriarchs as having enjoyed blessings innumerable, he shows that none of them obtained anything as yet; all are unrewarded; no one as yet received his reward. He escaped from his country and his home, and "went out not knowing whither he went."

Hebrews 11:9 — Homily on Hebrews 23

"By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles, with Isaac and Jacob, the heirs with him of the same promise." And what marvel, if he himself were so, when his seed also dwelt in this same way? For seeing the promise disproved (since He had said, "To thee will I give this land, and to thy seed"), he saw his son dwelling there; and again his grandson saw himself dwelling in a land not his own; yet was he nowise troubled. For the affairs of Abraham happened as we might have expected, since the promise was to be accomplished afterwards in his family (although it is said even to himself, "To thee, and to thy seed," not, "to thee through thy seed," but "to thee and to thy seed"): still neither he, nor Isaac, nor Jacob, enjoyed the promise. For one of them served for hire, and the other was driven out: and he himself even was failing through fear: and while he took some things indeed in war, others, unless he had had the aid of God, would have been destroyed. On this account the Apostle says, "with the heirs of the same promise"; not himself alone, he means; but the heirs also.

Hebrews 11:10 — Homily on Hebrews 23

"For they looked" (he says) "for the city which hath foundations, whose builder and maker is God." Seest thou that they received them in this sense, in their already accepting them and being confident respecting them. If then to be confident is to receive, it is in your power also to receive. For these, although they enjoyed not those blessings, yet still saw them by their longing desire. Why now do these things happen? That we might be put to shame, in that they indeed, when things on earth were promised them, regarded them not, but sought the future "city": whereas God again and again speaks to us of the city which is above, and yet we seek that which is here. He said to them, I will give you the things of the present world. But when He saw, or rather, when they showed themselves worthy of greater things, then He no longer suffers them to receive these, but those greater ones; wishing to show us that they are worthy of greater things, being unwilling to be bound to these. As if one should promise playthings to an intelligent child, not that he might receive them, but by way of exhibiting his philosophy, when he asks for things more important. For this is to show, that they held off from the land with so great earnestness, that they did not even accept what was given. Wherefore their posterity receive it on this account, for themselves were worthy of the land. What is, "the city which hath foundations"? For are not these which are visible "foundations"? In comparison of the other, they are not. "Whose Builder and Maker is God." O What an encomium on that city!

Hebrews 11:11 — Homily on Hebrews 23

"By faith also Sarah herself," he says. Here he began speaking in a way to put them to shame, in case, that is, they should show themselves more faint-hearted than a woman. But possibly some one might say, How "by faith," when she laughed? Nay, while her laughter indeed was from unbelief, her fear was from Faith, for to say, "I laughed not," arose from Faith. From this then it appears that when unbelief had been cleared out, Faith came in its place. "By faith also Sarah received strength to conceive seed even when she was past age." What is, "to conceive seed"? She who was become dead, who was barren, received power for the retaining of seed, for conception. For her imperfection was two-fold; first from her time of life for she was really old; secondly from nature, for she was barren.

Hebrews 11:12 — Homily on Hebrews 23

"Wherefore even from one they" all "sprang, as the stars of the sky, and as the sand which is by the sea-shore." "Wherefore" (he says) "even from one they" all "sprang." Here he not only says that she bare a child, but that she also became mother of so many as not even fruitful wombs are mothers of. "As the stars," He says. How then is it that He often numbers them, although He said, "As the stars of the heaven shall not be numbered, so neither shall your seed"? He either means the excess, or else speaks of those who are continually being born. For is it possible, tell me, to number their forefathers of one family as, such an one son of such an one, and such an one son of such an one? But here such are the promises of God, so skillfully arranged are His undertakings.

Hebrews 11:13 — Homily on Hebrews 23

"These all died in faith," he says, "not having obtained the promises." At this place it is worth while to make two enquiries; how, after saying that God "translated Enoch, and he was not found, so that he did not see death," does he say, "These all died in Faith." And again, after saying, "they not having obtained the promises," he declares that Noah had received a reward, "to the saving of his house," and that Enoch had been "translated," and that Abel "yet speaks," and that Abraham had gained a hold on the land, and yet he says, "These all died in Faith, not having obtained the promises." What then is meant? It is necessary to solve the first difficulty, and then the second. "These all" (he says) "died in faith." The word "all" is used here not because all had died, but because with that one exception "all these had died," whom we know to be dead. And the statement "not having obtained the promises," is true: for surely the promise to Noah was not to be this which is here spoken of. But further, of what kind of "promises" is he speaking? For Isaac and Jacob received the promises of the land; but as to Noah and Abel and Enoch, what kind of promises did they receive? Either then he is speaking concerning these three; or if concerning those others also, the promise was not this, that Abel should be admired, nor that Enoch should be translated, nor that Noah should be preserved; but these things came to them for their virtue's sake, and were a sort of foretaste of things to come. For God from the beginning, knowing that the human race needs much condescension, bestows on us not only the things in the world to come, but also those here; as for instance, Christ said even to the disciples, "Whosoever hath left houses, or brethren, or sisters, or father, or mother, shall receive an hundredfold and shall inherit everlasting life." And again, "Seek ye the kingdom of God, and all these things shall be added unto you." Seest thou that these things are given by Him in the way of addition, that we might not faint? "But having seen them afar off," he says, "and embraced them." Here he hints at something mystical: that they received beforehand all the things which have been spoken concerning things to come; concerning the resurrection, concerning the Kingdom of Heaven, concerning the other things, which Christ proclaimed when He came, for these are "the promises" of which he speaks. Either then he means this, or, that they did not indeed receive them, but died in confidence respecting them, and they were thus confident through Faith only. "Having seen them afar off": four generations before; for after so many generations, they went up out of Egypt. "And embraced them," saith he, and were glad. They were so persuaded of them as even to "embrace them," from the metaphor of persons on ship-board seeing from afar the longed-for cities: which, before they enter them, they take and occupy by words of greeting.

Hebrews 11:13 — Homily on Hebrews 24

The first virtue, yea the whole of virtue, is to be a stranger to this world, and a sojourner, and to have nothing in common with things here, but to hang loose from them, as from things strange to us; as those blessed disciples did, of whom he says, "They wandered about in sheepskins, and in goat-skins, being destitute, afflicted, tormented: of whom the world was not worthy." They called themselves therefore "strangers"; but Paul said somewhat much beyond this: for not merely did he call himself a stranger, but said that he was dead to the world, and that the world was dead to him. "For the world" (he says) "has been crucified to me and I to the world." But we, both citizens and quite alive, busy ourselves about everything here as citizens. And what righteous men were to the world, "strangers" and "dead," that we are to Heaven. And what they were to Heaven, alive and acting as citizens, that we are to the world. Wherefore we are dead, because we have refused that which is truly life, and have chosen this which is but for a time.

Hebrews 11:14 — Homily on Hebrews 24

And these things (he says) they said, "seeking" their "own country." Ah! how great is the difference! They indeed were in travail-pains each day, wishing to be released from this world, and to return to their country. But we, on the contrary, if a fever attack us neglecting everything, weeping like little children, are frightened at death. Not without reason we are thus affected. For since we do not live here like strangers, nor as if hastening to our country, but are like persons that are going away to punishment, therefore we grieve, because we have not used circumstances as we ought, but have turned order upside down. Hence we grieve when we ought to rejoice: hence we shudder, like murderers or robber chiefs, when they are going to be brought before the judgment-seat, and are thinking over all the things they have done, and therefore are fearful and trembling. They, however, were not such, but pressed on. And Paul even groaned; "And we" (he says) "that are in this tabernacle do groan, being burdened." Such were they who were with Abraham; "strangers," he says, they were in respect of the whole world, and "they sought a country."

Hebrews 11:15 — Homily on Hebrews 24

What sort of "country" was this? Was it that which they had left? By no means. For what hindered them if they wished, from returning again, and becoming citizens? But they sought that which is in Heaven. Thus they desired their departure hence, and so they pleased God; for "God was not ashamed to be called their God."

Hebrews 11:16 — Homily on Hebrews 24

Ah! how great a dignity! He vouchsafed "to be called their God." What dost thou say? He is called the God of the earth, and the God of Heaven, and hast thou set it down as a great thing that "He is not ashamed to be called their God"? Great and truly great this is, and a proof of exceeding blessedness. How? Because He is called God of earth and of heaven as also of the Gentiles: in that He created and formed them: but God of those holy men, not in this sense, but as some true friend. And I will make it plain to you by an example; as in the case of slaves in large households, when any of those placed over the household are very highly esteemed, and manage everything themselves, and can use great freedom towards their masters, the Master is called after them, and one may find many so called. But what do I say? As we might say the God, not of the Gentiles but of the world, so we might say "the God of Abraham." But you do not know how great a dignity this is, because we do not attain to it. For as now He is called the Lord of all Christians, and yet the name goes beyond our deserts: consider the greatness if He were called the God of one person! He who is called the God of the whole world is "not ashamed to be called" the God of three men: and with good reason: for the saints would turn the scale, I do not say against the world but against ten thousand such. "For one man who doeth the will of the Lord, is better than ten thousand transgressors."

Hebrews 11:17 — Homily on Hebrews 25

And he shows another thing too, by saying, that "God tempted Abraham." What then? Did not God know that the man was noble and approved? Why then did He tempt him? Not that He might Himself learn, but that He might show to others, and make his fortitude manifest to all. And here also he shows the cause of trials, that they may not suppose they suffer these things as being forsaken of God. For in their case indeed, it was necessary that they should be tried, because there were many who persecuted or plotted against them: but in Abraham's case, what need was there to devise trials for him which did not exist? Now this trial, it is evident, was by His command. The others indeed happened by His allowance, but this even by His command. If then temptations make men approved in such wise that, even where there is no occasion, God exercises His own athletes; much more ought we to bear all things nobly. And here he said emphatically, "By faith, when he was tried, he offered up Isaac," for there was no other cause for his bringing the offering but that.

Hebrews 11:17-18 — Homily on Hebrews 25

Great indeed was the faith of Abraham. For while in the case of Abel, and of Noah, and of Enoch, there was an opposition of reasonings only, and it was necessary to go beyond human reasonings; in this case it was necessary not only to go beyond human reasonings, but to manifest also something more. For what was of God seemed to be opposed to what was of God; and faith opposed faith, and command promise. I mean this: He had said, "Get thee out of thy country, and from thy kindred, and I will give thee this land." "He gave him none inheritance in it, no not so much as to set his foot on." Seest thou how what was done was opposed to the promise? Again He said, "In Isaac shall thy seed be called," and he believed: and again He says, Sacrifice to Me this one, who was to fill all the world from his seed. Thou seest the opposition between the commands and the promise? He enjoined things that were in contradiction to the promises, and yet not even so did the righteous man stagger, nor say he had been deceived.

Hebrews 11:18 — Homily on Hebrews 25

No one could allege, that he had another son, and expected the promise to be fulfilled from him, and therefore confidently offered up this one. "And" (his words are) "he offered up his only-begotten, who had received the promises." Why sayest thou "only-begotten"? What then? Of whom was Ishmael sprung? I mean "only-begotten" (he would say) so far as relates to the word of the promise. Therefore after saying, "Only-begotten," showing that he says it for this reason, he added, "of whom it was said, In Isaac shall thy seed be called," that is, "from" him. Seest thou how he admires what was done by the Patriarch? "In Isaac shall thy seed be called," and that son he brought to be sacrificed. Afterwards, that no one may suppose he does this in despair, and in consequence of this command had cast away that Faith, but may understand that this also was truly of faith, he says that he retained that faith also, although it seem to be at variance with this. But it was not at variance. For he did not measure the power of God by human reasonings, but committed all to faith.

Hebrews 11:19 — Homily on Hebrews 25

And how this was, the Apostle himself has taught us, by saying, "accounting that God was able to raise Him up, even from the dead." By the same faith (he means) by which he believed that God gave what was not, and raised up the dead, by the same was he persuaded that He would also raise him up after he had been slain in sacrifice. For it was alike impossible (to human calculation, I mean) from a womb which was dead and grown old and already become useless for child-bearing to give a child, and to raise again one who had been slain. But his previous faith prepared the way for things to come. And see; the good things came first, and the hard things afterwards, in his old age. But for you, on the contrary, (he says) the sad things are first, and the good things last. This for those who dare to say, "He has promised us the good things after death; perhaps He has deceived us." He shows that "God is able to raise up even from the dead," and if God be able to raise from the dead, without all doubt He will pay all that He has promised. But if Abraham so many years before, believed "that God is able to raise from the dead," much more ought we to believe it. Thou seest (what I at first said) that death had not yet entered in and yet He drew them at once to the hope of the resurrection, and led them to such full assurance, that when bidden, they even slay their own sons, and readily offer up those from whom they expected to people the world.

Hebrews 11:20 — Homily on Hebrews 26

"By Faith, Isaac blessed Jacob and Esau concerning things to come" (and yet Esau was the elder; but he puts Jacob first for his excellence). Seest thou how great was his Faith? Whence did he promise to his sons so great blessings? Entirely from his having faith in God.

Hebrews 11:21 — Homily on Hebrews 26

"By Faith, Jacob when he was a dying, blessed both the sons of Joseph." Here we ought to set down the blessings entire, in order that both his faith and his prophesying may be made manifest. "And worshiped leaning," he says, "upon the top of his staff." Here, he means, he not only spoke, but was even so confident about the future things, as to show it also by his act. For inasmuch as another King was about to arise from Ephraim, therefore it is said, "And he bowed himself upon the top of his staff." That is, even though he was now an old man, "he bowed himself" to Joseph, showing the obeisance of the whole people which was to be directed to him. And this indeed had already taken place, when his brethren "bowed down" to him: but it was afterwards to come to pass through the ten tribes. Seest thou how he foretold the things which were to be afterwards? Seest thou how great faith they had? How they believed "concerning the things to come"?

Hebrews 11:22 — Homily on Hebrews 26

The things also which concern Joseph are of Faith only. Joseph heard that God had made a promise to Abraham, that He had engaged His word "to thee and to thy seed will I give this land;" and though in a strange land, and not yet seeing the engagement fulfilled, but never faltered even so, but so believed as even to "speak of the Exodus, and to give commandment concerning his bones." He then not only believed himself, but led on the rest also to Faith: that having the Exodus always in mind (for he would not have "given commandment concerning his bones," unless he had been fully assured of this), they might look for their return to Canaan. Wherefore, when some men say, "See! Even righteous men had care about their sepulchers," let us reply to them, that it was for this reason: for he knew that "the earth is the Lord's and all that therein is." He could not indeed have been ignorant of this, who lived in so great philosophy, who spent his whole life in Egypt. And yet if he had wished, it was possible for him to return, and not to mourn or vex himself. But when he had taken up his father thither, why, did he enjoin them to carry up thence his own bones also? Evidently for this reason.

Hebrews 11:23 — Homily on Hebrews 26

"By faith, Moses when he was born, was hid three months of his parents." Dost thou see that in this case they hoped for things on the earth after their death? And many things were fulfilled after their death. This is for some who say, "After death those things were done for them, which they did not obtain while alive; nor did they believe would be after their death." Moreover Joseph did not say, He gave not the land to me in my life-time, nor to my father, nor to my grandfather, whose excellence too ought to have been reverenced; and will He vouchsafe to these wretched people what He did not vouchsafe to them? He said nothing of all this, but by Faith he both conquered and went beyond all these things. He has named Abel, Noah, Abraham, Isaac, Jacob, Joseph, all illustrious and admirable men. Again he makes the encouragement greater, by bringing down the matter to ordinary persons. For that the admirable should feel thus, is nothing wonderful, and to appear inferior to them, is not so dreadful: but to show oneself inferior even to people without names, this is the dreadful thing. And he begins with the parents of Moses, obscure persons, who had nothing so great as their son had. But at present we must speak of the parents of Moses. Pharaoh gave orders that all the male children should be destroyed, and none had escaped the danger. Whence did these expect to save their child? From faith. What sort of Faith? "They saw" (he says) "that he was a proper child." The very sight drew them on to Faith: thus from the beginning, yea from the very swaddling-clothes, great was the Grace that was poured out on that righteous man, this being not the work of nature. For observe, the child immediately on its birth appears fair and not disagreeable to the sight. Whose work was this? Not that of nature, but of the Grace of God, which also stirred up and strengthened that barbarian woman, the Egyptian, and took and drew her on. And yet in truth Faith had not a sufficient foundation in their case. For what was it to believe from sight? But you (he would say) believe from facts and have many pledges of Faith. For "the receiving with joyfulness the spoiling of their goods," and other such things, were evidences of Faith and of Patience. But inasmuch as these Hebrews also had believed, and yet afterwards had become faint-hearted, he shows that the Faith of those saints of old also was long continued, as, for instance, that of Abraham, although the circumstances seemed to contend against it. "And" (he says) "they were not afraid of the king's commandment," although that was in operation, but this their hope respecting their child was simply a kind of bare expectation. And this indeed was the act of his parents; but Moses himself what did he contribute?

Hebrews 11:24 — Homily on Hebrews 26

Next again an example appropriate to them, or rather greater than that. For, saith he, "by faith Moses when he was come to years, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompense of the reward." As though he had said to them, "No one of you has left a palace, yea a splendid palace, nor such treasures; nor, when he might have been a king's son, has he despised this, as Moses did." And that he did not simply leave these things, he expressed by saying, "he refused," that is, he hated, he turned away. For when Heaven was set before him, it was superfluous to admire an Egyptian Palace.

Hebrews 11:25 — Homily on Hebrews 26

"Choosing rather" (he says) "to suffer affliction with the people of God." For ye indeed suffer on your own account, but he "chose" to suffer for others; and voluntarily threw himself into so many dangers, when it was in his power both to live religiously, and to enjoy good things. "Than" (he says) "to enjoy the pleasures of sin for a season." He called unwillingness "to suffer affliction with" the rest "sin": this, he says, Moses accounted to be "sin." If then he accounted it "sin" not to be ready to "suffer affliction with" the rest, it follows that the suffering affliction must be a great good since he threw himself into it from the royal palace.

Hebrews 11:26 — Homily on Hebrews 26

And see how admirably Paul has put it. He did not say, "Esteeming heaven, and the things in heaven," "greater riches than the treasures of Egypt," but what? "The reproach of Christ." For the being reproached for the sake of Christ he accounted better than being thus at ease; and this itself by itself was reward. But this he did, seeing some great things before him. "Esteeming the reproach of Christ greater riches than the treasures of Egypt." What is, "the reproach of Christ"? It is being reproached in such ways as ye are, the reproach which Christ endured; Or that he endured for Christ's sake: for "that rock was Christ"; the being reproached as you are. But what is "the reproach of Christ"? That because we repudiate the ways of our fathers we are reproached; that we are evil-entreated when we have run to God. It was likely that he also was reproached, when it was said to him, "Wilt thou kill me as thou killedst the Egyptian yesterday?" This is "the reproach of Christ," to be ill-treated to the end, and to the last breath: as He Himself was reproached and heard, "If Thou be the Son of God," from those for whom He was crucified, from those who were of the same race. This is "the reproach of Christ" when a man is reproached by those of his own family, or by those whom he is benefiting. For Moses also suffered these things from the man who had been benefited by him. In these words he encouraged them, by showing that even Christ suffered these things, and Moses also, two illustrious persons. So that this is rather "the reproach of Christ" than of Moses inasmuch as He suffered these things from "His own." But neither did the one send forth lightnings, nor the Other feel any anger, but He was reviled and endured all things, whilst they "wagged their heads." Since therefore it was probable that they the readers also would hear such things, and would long for the Recompense, he says that even Christ and Moses had suffered the like. So then ease is the portion of sin; but to be reproached, of Christ. For what then dost thou wish? "The reproach of Christ," or ease?

Hebrews 11:27 — Homily on Hebrews 26

"By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing Him who is Invisible." What dost thou say? That he did not fear? And yet the Scripture says, that when he heard, he "was afraid," and for this cause provided for safety by flight, and stole away, and secretly withdrew himself; and afterwards he was exceedingly afraid. Observe the expressions with care: he said, "not fearing the wrath of the king," with reference to his even presenting himself again. For it would have been the part of one who was afraid, not to undertake again his championship, nor to have any hand in the matter. That he did however again undertake it, was the part of one who committed all to God: for he did not say, "He is seeking me, and is busy in the search, and I cannot bear again to engage in this matter." So that even flight was an act of faith. Why then did he not remain (you say)? That he might not cast himself into a foreseen danger. For this finally would have been tempting God: to leap into the midst of dangers, and say, "Let us see whether God will save me." And this the devil said to Christ, "Cast Thyself down." Seest thou that it is a diabolical thing, to throw ourselves into danger without cause and for no purpose, and to try whether God will save us? For he Moses could no longer be their champion when they who were receiving benefits were so ungrateful. It would therefore have been a foolish and senseless thing to remain there. But all these things were done, because, "he endured as seeing Him who is Invisible." If then we too always see God with our mind, if we always think in remembrance of Him, all things will appear endurable to us, all things tolerable; we shall bear them all easily, we shall be above them all. For if a person seeing one whom he loves, or rather, remembering him is roused in spirit, and elevated in thought, and bears all things easily, while he delights in the remembrance; one who has in mind Him who has vouchsafed to love us in deed, and remembers Him, when will he either feel anything painful, or dread anything fearful or dangerous? When will he be of cowardly spirit? Never.

Hebrews 11:28 — Homily on Hebrews 27

But what is "the sprinkling of blood"? A lamb was slain in every household, and the blood was smeared on the door-posts, and this was a means of warding off the Egyptian destruction. If then the blood of a lamb preserved the Jews unhurt in the midst of the Egyptians, and under so great a destruction, much more will the blood of Christ save us, who have had it sprinkled not on the door-posts, but in our souls. For even now also the Destroyer is going about in this depth of night: but let us be armed with that Sacrifice. (He calls the "sprinkling" anointing.) For God has brought us out from Egypt, from darkness, from idolatry. Although what was done, was nothing, what was achieved was great. For what was done was blood; but was achieved, was salvation, and the stopping, and preventing of destruction. The angel feared the blood; for he knew of what it was a Type; he shuddered, thinking on the Lord's death; therefore he did not touch the door-posts. Moses said, Smear, and they smeared, and were confident. And you, having the Blood of the Lamb Himself, are ye not confident?

Hebrews 11:29 — Homily on Hebrews 27

"By faith, they passed through the Red Sea as by dry land." Again he compares one whole people with another, lest they should say, we cannot be as the saints. "By faith" (he says) "they passed through the Red Sea, as by dry land, which the Egyptians assaying to do, were drowned." Here he leads them also to a recollection of the sufferings in Egypt. How, "by faith"? Because they had hoped to pass through the sea, and therefore they prayed: or rather it was Moses who prayed. Seest thou that everywhere Faith goes beyond human reasonings, and weakness and lowliness? Seest thou that at the same time they both believed, and feared punishment, both in the blood on the doors, and in the Red Sea? And he made it clear that it was really water, through those that fell into it, and were choked; that it was not a mere appearance: but as in the case of the lions those who were devoured proved the reality of the facts, and in the case of the fiery furnace, those who were burnt; so here also thou seest that the same things become to the one a cause of salvation and glory, and to the other of destruction. So great a good is Faith. And when we fall into perplexity, then are we delivered, even though we come to death itself, even though our condition be desperate. For what else was left for them? They were unarmed, compassed about by the Egyptians and the sea; and they must either be drowned if they fled, or fall into the hands of the Egyptians. But nevertheless He saved them from impossibilities. That which was spread under the one as land, overwhelmed the others as sea. In the former case it forgot its nature: in the latter it even armed itself against them.

Hebrews 11:30 — Homily on Hebrews 27

"By faith, the walls of Jericho fell down, after they had been compassed about for seven days." For assuredly the sound of trumpets is not able to throw down stones, though one blow for ten thousand years; but Faith can do all things. Seest thou that in all cases it is not by natural sequence, nor yet by any law of nature that it was changed, but all is done contrary to expectation? Accordingly in this case also all is done contrary to expectation. For inasmuch as he had said again and again, that we ought to trust to the future hopes, he introduced all this argument with reason, showing that not now only, but even from the beginning all the miracles have been accomplished and achieved by means of it.

Hebrews 11:31 — Homily on Hebrews 27

"By faith, the harlot Rahab perished not with them that believed not, having received the spies with peace." It would then be disgraceful, if you should appear more faithless even than a harlot. Yet she merely heard what the men related, and forthwith believed. Whereupon the end also followed; for when all perished, she alone was preserved. She did not say to herself, I shall be with my many friends. She did not say, Can I possibly be wiser than these judicious men who do not believe, and shall I believe? She said no such thing, but believed what had taken place, which it was likely that they would suffer.

Hebrews 11:32 — Homily on Hebrews 27

"And what shall I more say? For the time would fail me to tell." After this he no longer puts down the names: but having ended with an harlot, and put them to shame by the quality of the person, he no longer enlarges on the histories, lest he should be thought tedious. However he does not set them aside, but runs over them, doing both very judiciously, avoiding satiety, and not spoiling the closeness of arrangement; he was neither altogether silent, nor did he speak so as to annoy; for he effects both points. For when a man is contending vehemently in argument, if he persist in contending, he wearies out the hearer, annoying him when he is already persuaded, and gaining the reputation of vain ambitiousness. For he ought to accommodate himself to what is expedient. "And what do I more say" (he says)? "For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also and Samuel, and of the prophets." Some find fault with Paul, because he puts Barak, and Samson, and Jephthah in these places. What sayest thou? After having introduced the harlot, shall he not introduce these? For do not tell me of the rest of their life, but only whether they did not believe and shine in Faith.

Hebrews 11:33 — Homily on Hebrews 27

"And the prophets," he says, "who through faith subdued kingdoms." Thou seest that he does not here testify to their life as being illustrious; for this was not the point in question: but the enquiry thus far was about their faith. For tell me whether they did not accomplish all by faith? "By faith," he says, "they subdued kingdoms;" those with Gideon. "Wrought righteousness;" who? The same. Plainly he means here, kindness. I think it is of David that he says "they obtained promises." But of what sort were these? Those in which He said that his "seed should sit upon" his "throne."

Hebrews 11:34 — Homily on Hebrews 27

"Stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword." See how they were in death itself, Daniel encompassed by the lions, the three children abiding in the furnace, the Israelites, Abraham, Isaac, Jacob, in divers temptations; and yet not even so did they despair. For this is Faith; when things are turning out adversely, then we ought to believe that nothing adverse is done, but all things in due order. "Escaped the edge of the sword.": I think that he is again speaking of the three children. "Out of weakness were made strong." Here he alludes to what took place at their return from Babylon. For "out of weakness," is out of captivity. When the condition of the Jews had now become desperate, when they were no better than dead bones, who could have expected that they would return from Babylon, and not return only; but also "wax valiant" and "turn to flight armies of aliens"? But to us (some one says) no such thing has happened. But these are figures of the things to come.

Hebrews 11:35 — Homily on Hebrews 27

"Women received their dead raised to life again." He here speaks of what occurred in regard to the prophets, Elisha, and Elijah; for they raised the dead. "And others were tortured, not accepting deliverance, that they might obtain a better resurrection." But we have not obtained a Resurrection. I am able however, he means, to show that they also were cut off, and did not accept deliverance, that they might obtain a better resurrection. For why, tell me, when it was open to them to live, did they not choose it? Were they not evidently looking for a better life? And they who had raised up others, themselves chose to die; in order to obtain a better resurrection, not such as the children of those women. Here I think he alludes both to John and to James. For beheading is called "torturing." It was in their power still to behold the sun. It was in their power to abstain from reproving sinners, and yet they chose to die; even they who had raised others chose to die themselves, that they might obtain a better resurrection.

Hebrews 11:35-37 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 8.8.3

After he said, "They were put to death by the sword, and others were tortured," after he recounted many and different modes of martyrdom, he went on to say, "Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and run with perseverance." Do you see that he called Abel a martyr, as well as Noah, Abraham, Isaac and Jacob? For some of these died for God's sake in the same way that Paul spoke of when he said, "I die daily"; they died not by dying but only by their willingness to die.

Hebrews 11:36 — Homily on Hebrews 27

"And others had trial of cruel mockings and scourgings, yea moreover of bonds and imprisonment." He ends with these; with things that come nearer home. For these examples especially bring consolation, when the distress is from the same cause, since even if you mention something more extreme, yet unless it arise from the same cause, you have effected nothing. Therefore he concluded his discourse with this, mentioning "bonds, imprisonments, scourges, stonings," alluding to the case of Stephen, also to that of Zacharias.

Hebrews 11:37-38 — Homily on Hebrews 28

For "they wandered about" (he says) "in sheep-skins, and goat-skins, being destitute, afflicted, tormented, of whom this world was not worthy." They had not even raiment, he says, through the excess of affliction, no city, no house, no lodging-place; the same which Christ said, "but the Son of Man hath not where to lay His head." (Matt. viii. 20.) Why do I say "no lodging-place"? No standing-place: for not even when they had gained the wilderness, were they at rest. For he said not, They sat down in the wilderness, but even when they were there, they fled, and were driven thence, not out of the inhabited world only, but even out of that which was uninhabitable. And he reminds them of the places where they were set, and of things which there befell them. Then next, he says, they bring accusations against you for Christ's sake. What accusation had they against Elijah, when they drove him out, and persecuted him, and compelled him to struggle with famine? Which these Hebrews were then suffering. At least, the brethren, it is said, decided to send relief to those of the disciples who were afflicted. "Every man according to his ability, determined to send relief unto the brethren that dwelt in Judea" (Acts xi. 29), which was the case of these also. "Tormented" [or "ill-treated"], he says that is, suffering distress, in journeyings, in dangers. But "They wandered about," what is this? "Wandering," he says, "in deserts and in mountains and in dens and caves of the earth," like exiles and outcasts, as persons taken in the basest of crimes, as those not worthy to see the sun, they found no refuge from the wilderness, but must always be flying, must be seeking hiding-places, must bury themselves alive in the earth, always be in terror.

Hebrews 11:37 — Homily on Hebrews 27

Wherefore he added, "They were slain with the sword." What sayest thou? Some "escaped the edge of the sword," and some "were slain by the sword." What is this? Which dost thou praise? Which dost thou admire? The latter or the former? Nay, he says: the former indeed, is appropriate to you, and the latter, because Faith was strong even unto death itself, and it is a type of things to come. For the wonderful qualities of Faith are two, that it both accomplishes great things, and suffers great things, and counts itself to suffer nothing.

Hebrews 11:38 — Homily on Hebrews 27

And thou canst not say (he says) that these were sinners and worthless. For even if you put the whole world against them, I find that they weigh down the beam and are of greater value. What then were they to receive in this life? Here he raises up their thoughts, teaching them not to be riveted to things present, but to mind things greater than all that are in this present life, since the "world is not worthy" of them. What then dost thou wish to receive here? For it were an insult to thee, shouldst thou receive thy reward here. Let us not then mind worldly things, nor seek our recompense here, nor be so beggarly. For if "the" whole "world is not worthy of" them, why dost thou seek after a part of it? And with good reason; for they are friends of God. Now by "the world" does he mean here the people, or the creation itself? Both: for the Scripture is wont to use the word of both. If the whole creation, he would say, with the human beings that belong to it, were put in the balance, they yet would not be of equal value with these; and with reason. For as ten thousand measures of chaff and hay would not be of equal value to ten pearls, so neither they; for "better is one that doeth the will of the Lord, than ten thousand transgressors"; meaning by "ten thousand" not merely many, but an infinite multitude.

Hebrews 11:39-40 — Homily on Hebrews 28

What then is the reward of so great a change? What is the recompense? They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received their reward. And you who are yet in the conflict, are you vexed? Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. For the Saviour has told them before that unless we also are present, He will not give it them. As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. And art thou vexed, that thou hast not yet received the reward? What then shall Abel do, who was victor before all, and is sitting uncrowned? And what Noah? And what, they who lived in those early times: seeing that they wait for thee and those after thee? Dost thou see that we have the advantage of them? For "God" (he says) "has provided some better thing for us." In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with thee. Seest thou His tender carefulness? And he did not say, "that they without us might not be crowned," but "that they without us might not be made perfect"; so that at that time they appear perfect also. They were before us as regards the conflicts, but are not before us as regards the crowns. He wronged not them, but He honored us. For they also wait for the brethren. For if we are "all one body," the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. For the righteous are also worthy of admiration in this, that they rejoice in the welfare of their brethren, as in their own. So that for themselves also, this is according to their wish, to be crowned along with their own members. To be glorified all together, is a great delight.

Hebrews 12:1 — Homily on Hebrews 28

"Wherefore" (he says) "we also being compassed about with so great a cloud of witnesses." In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, "From burning heat, and from storm, and rain." (Isa. iv. 6.) This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays of the sun. And he did not say, "lifted on high above us," but, "compassing us about," which was more than the other; so that we are in greater security. What sort of "cloud"? "A load of witnesses." With good reason he calls not those in the New Testament only, but those in the Old also, "witnesses" [or "martyrs"]. For they also were witnesses to the greatness of God, as for instance, the Three Children, those with Elijah, all the prophets. "Laying aside all things." "All": what? That is, slumber, indifference, mean reasonings, all human things. "And the sin which doth so easily beset us"; euperistaton, that is either "which easily circumvents us," or "what can easily be circumvented," but rather this latter. For it is easy, if we will, to overcome sin. "Let us run with patience" (he says) "the race that is set before us." He did not say, Let us contend as boxers, nor, Let us wrestle, nor, Let us do battle: but, what was lightest of all, the contest of the foot-race, this has he brought forward. Nor yet did he say, Let us add to the length of the course; but, Let us continue patiently in this, let us not faint. "Let us run" (he says) "the race that is set before us."

Hebrews 12:2 — Homily on Hebrews 28

In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. "Looking" (he says) "unto Jesus the Author and Finisher of our Faith"; The very thing which Christ Himself also continually said to His disciples, "If they have called the Master of the house Beelzebub, how much more them of His household?" (Matt. x. 25.) And again, "The disciple is not above his Master, nor the servant above his Lord." (Matt. x. 24.) "Looking" (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus "the author and finisher of our faith." What is this? He has put the Faith within us. For He said to His disciples, "Ye have not chosen Me, but I have chosen you" (John xv. 16); and Paul too says, "But then shall I know, even as also I have been known." (1 Cor. xiii. 12.) He put the Beginning into us, He will also put on the End. "Who," he says, "for the joy that was set before Him, endured the Cross, despising the shame." That is, it was in His power not to suffer at all, if He so willed. For "He did no sin, neither was guile found in His mouth" (1 Pet. ii. 22); as He also says in the Gospels, "The Prince of the world cometh and hath nothing in Me." (John xiv. 30.) It lay then in His power, if so He willed, not to come to the Cross. For, "I have power," He says, "to lay down My life; and I have power to take it again." (John x. 18.) If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly! "Who for the joy that was set before Him" (he says) "endured the cross, despising the shame." But what is, "Despising the shame"? He chose, he means, that ignominious death. For suppose that He died. Why should He also die ignominiously? For no other reason, but to teach us to make no account of glory from men. Therefore though under no obligation He chose it, teaching us to be bold against it, and to set it at nought. Why did he say not "pain," but "shame"? Because it was not with pain that He bore these things. What then is the end? "He is set down at the right hand of the throne of God." Seest thou the prize which Paul also says in an epistle, "Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow." (Phil. ii. 9, 10.) He speaks in respect to the flesh. Well then, even if there were no prize, the example would suffice to persuade us to accept all such things. But now prizes also are set before us, and these no common ones, but great and unspeakable.

Hebrews 12:3 — Homily on Hebrews 28

"For consider," saith he, "Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds." For if the sufferings of those near us arouse us, what earnestness will not those of our Master give us! What will they not work in us! And passing by all else, he expressed the whole by the word "Contradiction"; and by adding "such." For the blows upon the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by "contradiction." And not these only, but also the things which befell Him during His whole life, of teaching. For a great, a truly great consolation are both the sufferings of Christ, and those of the Apostles. For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, "If a man take not his cross, and follow after Me, he is not worthy of Me." (Matt. x. 38.) If thou art a disciple, He means, imitate the Master; for this is to be a disciple. But if while He went by the path of affliction, thou goest by that of ease, thou no longer treadest the same path, which He trod, but another. How then dost thou follow, when thou followest not? How shall thou be a disciple, not going after the Master? This Paul also says, "We are weak, but ye are strong; we are despised, but ye are honored." (1 Cor. iv. 10.) How is it reasonable, he means, that we should be striving after opposite things, and yet that you should be disciples and we teachers?

Hebrews 12:4 — Homily on Hebrews 29

There are two kinds of consolation, apparently opposed to one another, but yet contributing great strength each to the other; both of which he has here put forward. The one is when we say that persons have suffered much: for the soul is refreshed, when it has many witnesses of its own sufferings, and this he introduced above, saying, "Call to mind the former days, in which after ye had been illuminated ye endured a great fight of afflictions." The other is when we say, "Thou hast suffered no great thing." The former, when the soul has been exhausted refreshes it, and makes it recover breath: the latter, when it has become indolent and supine, turns it again and pulls down pride. Thus that no pride may spring up in them from that testimony to their sufferings, see what he does. "Ye have not yet" (he says) "resisted unto blood, striving against sin." And he did not at once go on with what follows, but after having shown them all those who had stood "unto blood," and then brought in the glory of Christ, His sufferings, he afterwards easily pursued his discourse. This he says also in writing to the Corinthians, "There hath no temptation taken you, but such as is common to man," that is, small. For this is enough to arouse and set right the soul, when it considers that it has not risen to the whole trial, and encourages itself from what has already befallen it. What he means is this: Ye have not yet submitted to death; your loss has extended to money, to reputation, to being driven from place to place. Christ however shed His blood for you, while you have not done it for yourselves. He contended for the Truth even unto death fighting for you; while ye have not yet entered upon dangers that threaten death.

Hebrews 12:5 — Homily on Hebrews 29

"And ye have forgotten the exhortation." That is, And ye have slackened your hands, ye have become faint.

Hebrews 12:6 — Homily on Hebrews 29

"For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth." Thou canst not say that any righteous man is without affliction: even if he appear to be so, yet we know not his other afflictions. So that of necessity every righteous man must pass through affliction. For it is a declaration of Christ, that the wide and broad way leads to destruction, but the strait and narrow one to life. If then it is possible to enter into life by that means, and is not by any other, then all have entered in by the narrow way, as many as have departed unto life.

Hebrews 12:7 — Homily on Hebrews 29

"Ye endure chastisement" (he says); not for punishment, nor for vengeance, nor for suffering. See, from that from which they supposed they had been deserted of God, from these he says they may be confident, that they have not been deserted. It is as if he had said, Because ye have suffered so many evils, do you suppose that God has left you and hates you? If ye did not suffer, then it were right to suppose this. For if "He scourgeth every son whom He receiveth," he who is not scourged, perhaps is not a son. What then, you say, do not bad men suffer distress? They suffer indeed; how then? He did not say, Every one who is scourged is a son, but every son is scourged. For in all cases He scourges His son: what is wanted then is to show, whether any son is not scourged. But thou wouldest not be able to say: there are many wicked men also who are scourged, such as murderers, robbers, sorcerers, plunderers of tombs. These however are paying the penalty of their own wickedness, and are not scourged as sons, but punished as wicked: but ye as sons.

Hebrews 12:8 — Homily on Hebrews 29

Then again he argues from the general custom. Seest thou how he brings up arguments from all quarters, from facts in the Scripture, from its words, from our own notions, from examples in ordinary life? "But if ye be without chastisement" and so on. Seest thou that he said what I just mentioned, that it is not possible to be a son without being chastened? For as in families, fathers care not for bastards, though they learn nothing, though they be not distinguished, but fear for their legitimate sons lest they should be indolent, so here. If then not to be chastised is a mark of bastards, we ought to rejoice at chastisement, if this be a sign of legitimacy. "God dealeth with you as with sons"; for this very cause.

Hebrews 12:9 — Homily on Hebrews 29

"Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence." Again, he reasons from their own experiences, from what they themselves suffered. For as he says above, "Call to mind the former days," so here also "God" (he saith) "dealeth with you as with sons," and ye could not say, We cannot bear it: yea, "as with sons" tenderly beloved. For if they reverence their "fathers of the flesh," how shall not you reverence your heavenly Father?

Hebrews 12:10 — Homily on Hebrews 29

However the difference arises not from this alone, nor from the persons, but also from the cause itself, and from the fact. For it is not on the same grounds that He and they inflict chastisement: but they did it with a view to "what seemed good to them," that is, fulfilling their own pleasure oftentimes, and not always looking to what was expedient. But here, that cannot be said. For He does this not for any interest of His own but for you, and for your benefit alone. They did it that ye might be useful to themselves also, oftentimes without reason; but here there is nothing of this kind. Seest thou that this also brings consolation? For we are most closely attached to those earthly parents, when we see that not for any interests of their own they either command or advise us: but their earnestness is, wholly and solely, on our account. For this is genuine love, and love in reality, when we are beloved though we be of no use to him who loves us,-not that he may receive, but that he may impart. He chastens, He does everything, He uses all diligence, that we may become capable of receiving His benefits. "For they verily" (he says) "for a few days chastened us after their own pleasure, but He for our profit, that we might be partakers of His holiness." What is "of his holiness"? It is, of His purity, so as to become worthy of Him, according to our power. He earnestly desires that ye may receive, and He does all that He may give you: do ye not earnestly endeavor that ye may receive? "I said unto the Lord," one says, "Thou art my Lord, for of my good things Thou hast no need."

Hebrews 12:11 — Homily on Hebrews 30

They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For such is virtue, such is vice. In the latter there is first the pleasure, then the despondency: in the former first the despondency, and then the pleasure. But there is no equality; for it is not the same, to be first grieved and afterwards pleased, and to be first pleased and afterwards grieved. How so? because in the latter case the expectation of coming despondency makes the present pleasure less: but in the former the expectation of coming pleasure cuts away the violence of present despondency; so that the result is that in the one instance we never have pleasure, in the latter we never have grief.

Hebrews 12:12-13 — Homily on Hebrews 30

He speaks as to runners, and boxers, and warriors. Seest thou how he arms them, how he encourages them? "Walk straight," he says. Here he speaks with reference to their thoughts; that is to say, not doubting. For if the chastisement be of love, if it begin from loving care, if it end with a good result (and this he proves both by facts and by words, and by all considerations), why are ye dispirited? For such are they who despair, who are not strengthened by the hope of the future. "Walk straight," he says, that your lameness may not be increased, but brought back to its former condition. For he that runs when he is lame, galls the sore place. Seest thou that it is in our power to be thoroughly healed?

Hebrews 12:14 — Homily on Hebrews 30

"Follow peace with all men, and holiness, without which no man shall see the Lord." What he also said above, "Not forsaking the assembling of yourselves together" (c. x. 25), he hints at in this place also. For nothing so especially makes persons easily vanquished and subdued in temptations, as isolation. For, tell me, scatter a phalanx in war, and the enemy will need no trouble, but will take them prisoners, coming on them separately, and thereby the more helpless. "Follow peace with all men, and holiness" (he says). Therefore with the evil-doers as well? "If it be possible," he says, "as much as lieth in you, live peaceably with all men." (Rom. xii. 18.) For thy part (he means) "live peaceably," doing no harm to religion: but in whatever thou art ill-treated, bear it nobly. For the bearing with evil is a great weapon in trials. Thus Christ also made His disciples strong by saying, "Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves," (Matt. x. 16.) What dost Thou say? Are we "among wolves," and dost Thou bid us to be "as sheep," and "as doves"? Yea, He says. For nothing so shames him that is doing us evil, as bearing nobly the things which are brought upon us: and not avenging ourselves either by word or by deed. This both makes us more philosophical ourselves and procures a greater reward, and also benefits them. But has such an one been insolent? Do thou bless him. See how much thou wilt gain from this: thou hast quenched the evil, thou hast procured to thyself a reward, thou hast made him ashamed, and thou hast suffered nothing serious.

Hebrews 12:14 — Homily on Hebrews 31

There are many things characteristic of Christianity: but more than all, and better than all, Love towards one another, and Peace. Therefore Christ also saith, "My peace I give unto you." And again, "By this shall all men know that ye are My disciples, if ye love one another." Therefore Paul too says, "Follow peace with all men, and holiness," that is, purity, "without which no man shall see the Lord."

Hebrews 12:15 — Homily on Hebrews 30

"Looking diligently lest any man come short of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled: lest there be any fornicator or profane person." Dost thou see how everywhere he puts the common salvation into the hands of each individual? "Exhorting one another daily" (he says) "while it is called To-day." (c. iii. 13.) Do not then cast all the burden on your teachers; do not cast all upon them who have the rule over you: ye also (he means) are able to edify one another. Which also he said in writing to the Thessalonians, "Edify one another, even as also ye do." (1 Thess. v. 11.) And again, "Comfort one another with these words." (1 Thess. iv. 18.) This we also now exhort you. If ye be willing, ye will have more success with each other than we can have. For ye both are with one another for a longer time, and ye know more than we of each other's affairs, and ye are not ignorant of each other's failings, and ye have more freedom of speech, and love, and intimacy; and these are no small advantages for teaching, but great and opportune introductions for it: ye will be more able than we both to reprove and to exhort. And not this only, but because I am but one, whereas ye are many; and ye will be able, however many, to be teachers. Wherefore I entreat you, do not "neglect this gift." (1 Tim. iv. 14.) Each one of you has a wife, has a friend, has a servant, has a neighbor; let him reprove him, let him exhort him.

Hebrews 12:15 — Homily on Hebrews 31

"Looking diligently lest any man fail of the grace of God." As if they were traveling together on some long journey, in a large company, he says, Take heed that no man be left behind: I do not seek this only, that ye should arrive yourselves, but also that ye should look diligently after the others. "Lest any man" (he says) "fail of the grace of God." (He means the good things to come, the faith of the gospel, the best course of life: for they all are of "the Grace of God.") Do not tell me, It is [but] one that perisheth. Even for one Christ died. Hast thou no care for him "for whom Christ died"? "Looking diligently," he saith, that is, searching carefully, considering, thoroughly ascertaining, as is done in the case of sick persons, and in all ways examining, thoroughly ascertaining. "Lest any root of bitterness springing up trouble you." This is found in Deuteronomy; and he derived it from the metaphor of plants. "Lest any root of bitterness," he says; which he said also in another place when he writes, "A little leaven leaveneth the whole lump." Not for his sake alone do I wish this, he means, but also on account of the harm arising therefrom. That is to say, even if there be a root of this kind, do not suffer any shoot to come up, but let it be cut off, that it may not bear its proper fruits, that so it may not defile and pollute the others also. For, he saith, "Lest any root of bitterness springing up trouble you; and by it many be defiled." And with good reason did he call sin "bitter": for truly nothing is more bitter than sin, and they know it, who after they have committed it pine away under their conscience, who endure much bitterness. For being exceedingly bitter, it perverts the reasoning faculty itself. Such is the nature of what is bitter: it is unprofitable. And well said he, "root of bitterness." He said not, "bitter," but "of bitterness." For it is possible that a bitter root might bear sweet fruits; but it is not possible that a root and fountain and foundation of bitterness, should ever bear sweet fruit; for all is bitter, it has nothing sweet, all are bitter, all unpleasant, all full of hatred and abomination. "And by this" (he says) "many be defiled." That is, Cut off the lascivious persons.

Hebrews 12:16 — Homily on Hebrews 31

"Lest there be any fornicator: or profane person, as Esau, who for one morsel of meat sold his birthright." And wherein was Esau a "fornicator"? He does not say that Esau was a fornicator. "Lest there be any fornicator," he says, then, "follow after holiness: lest there be any, as Esau, profane": that is, gluttonous, without self-control, worldly, selling away things spiritual. "Who for one morsel of meat sold his birthright," who through his own slothfulness sold this honor which he had from God, and for a little pleasure, lost the greatest honor and glory. This was suitable to them. This [was the conduct] of an abominable, of an unclean person. So that not only is the fornicator unclean, but also the glutton, the slave of his belly. For he also is a slave of a different pleasure. He is forced to be overreaching, he is forced to be rapacious, to behave himself unseemly in ten thousand ways, being the slave of that passion, and oftentimes he blasphemes. So he accounted "his birthright" to be nothing worth. That is, providing for temporary refreshment, he went even to the [sacrifice of his] "birthright." So henceforth "the birthright" belongs to us, not to the Jews. And at the same time also this is added to their calamity, that the first is become last, and the second, first: the one, for courageous endurance; the other last for indolence.

Hebrews 12:17 — Homily on Hebrews 31

"For ye know" (he says) "how that afterward, when he would have inherited the blessing, he was rejected. For he found no place of repentance, though he sought it carefully with tears." What now is this? Doth he indeed exclude repentance? By no means. But how, you say, was it that "he found no place of repentance"? For if he condemned himself, if he made a great wailing, why did he "find no place of repentance"? Because it was not really a case of repentance. For as the grief of Cain was not of repentance, and the murder proved it; so also in this case, his words were not those of repentance, and the murder afterwards proved it. For even he also in intention slew Jacob. For "The days of mourning for my father," he said, "are at hand; then will I slay my brother Jacob." "Tears" had not power to give him "repentance." And [the Apostle] did not say "by repentance" simply, but even "with tears, he found no place of repentance." Why now? Because he did not repent as he ought, for this is repentance he repented not as it behoved him. For how is it that he [the Apostle] said this? How did he exhort them again after they had become "sluggish"? How, when they were become "lame"? How, when they were "paralyzed"? How, when they were "relaxed"? For this is the beginning of a fall. He seems to me to hint at some fornicators amongst them, but not to wish at that time to correct them: but feigns ignorance that they might correct themselves. For it is right at first indeed to pretend ignorance: but afterwards, when they continue [in sin], then to add reproof also, that so they may not become shameless. Which Moses also did in the case of Zimri and the daughter of Cosbi. "For he found" (he says) "no place of repentance," he found not repentance; or that he sinned beyond repentance. There are then sins beyond repentance. His meaning is, Let us not fall by an incurable fall. So long as it is a matter of lameness, it is easy to become upright: but if we turn out of the way, what will be left? For it is to those who have not yet fallen that he thus discourses, striking them with terror, and says that it is not possible for him who is fallen to obtain consolation; but to those who have fallen, that they may not fall into despair, he says the contrary, speaking thus, "My little children, of whom I travail in birth again, until Christ be formed in you." And again, "Whosoever of you are justified by the Law, are fallen from Grace." Lo! he testifies that they had fallen away. For he that standeth, hearing that it is not possible to obtain pardon after having fallen, will be more zealous, and more cautious about his standing: if however thou use the same violence towards one also who is fallen, he will never rise again. For by what hope will he show forth the change? But he not only wept (you say), but also "sought earnestly." He does not then exclude repentance; but makes them careful not to fall.

Hebrews 12:18-21 — Homily on Hebrews 32

Wonderful indeed were the things in the Temple, the Holy of Holies; and again awful were those things also that were done at Mount Sinai, "the fire, the darkness, the blackness, the tempest." For, it says, "God appeared in Sinai," and long ago were these things celebrated. The New Covenant, however, was not given with any of these things, but has been given in simple discourse by God. See then how he makes the comparison in these points also. And with good reason has he put them afterwards. For when he had persuaded them by innumerable arguments, when he had also shown the difference between each covenant, then afterwards, the one having been already condemned, he easily enters on these points also. These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even "a beast" dared to go up. For it is said, "Let not God speak, but let Moses speak unto us. And so fearful was that which was commanded, Though even a beast touch the mountain, it shall be stoned; Moses said, I exceedingly fear and quake." What wonder as respects the people? He himself who entered into "the darkness where God was," saith, "I exceedingly fear and quake." Fearful were those things, but these are far more admirable and glorious. For here there is not "darkness," nor "blackness," nor "tempest." It seems to me that by these words he hints at the obscurity of the Old Testament, and the overshadowed and veiled character of the Law. And besides the Giver of the Law appears in fire terrible, and apt to punish those who transgress. But what are "the sounds of the trumpet"? Probably it is as though some King were coming. This at all events will also be at the second coming. "At the last trump" all must be raised. But it is the trumpet of His voice which effects this. At that time then all things were objects of sense, and sights, and sounds; now all are objects of understanding, and invisible. And, it says, "there was much smoke." For since God is said to be fire, and appeared thus in the bush, He indicates the fire even by the smoke. And what is "the blackness and the darkness"? He again expresses its fearfulness. Thus Isaiah also says; "And the house was filled with smoke." And what is the object of "the tempest"? The human race was careless. It was therefore needful that they should be aroused by these things. For no one was so dull as not to have had his thoughts raised up, when these things were done, and the Law ordained. "Moses spake, and God answered him by a voice": for it was necessary that the voice of God should be uttered. Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? "God answered by a voice," addressing the multitude. "They entreated" (he says) "that the word should not be spoken to them any more." From the first therefore they were themselves the cause of God's being manifested through the Flesh. Let Moses speak with us, and "Let not God speak with us." They who make comparisons elevate the one side the more, that they may show the other to be far greater. In this respect also our privileges are more gentle and more admirable. For they are great in a twofold respect: because while they are glorious and greater, they are more accessible. This he says also in the Epistle to the Corinthians: "with unveiled countenance", and, "not as Moses put a veil over his face." They, he means, were not counted worthy of what we are. For of what were they thought worthy? They saw "darkness, blackness"; they heard "a voice." But thou also hast heard a voice, not through darkness, but through flesh. Thou hast not been disturbed, neither troubled, but thou hast stood and held discourse with the Mediator. And in another way, by the "darkness" he shows the invisibleness. "And darkness" (it says) "was under His feet." Then even Moses fear…

Hebrews 12:22 — Homily on Hebrews 32

Instead of "Moses," Jesus. Instead of the people, "myriads of angels." Fearful were those things, but these are far more admirable and glorious. For here there is not "darkness," nor "blackness," nor "tempest." It seems to me that by these words he hints at the obscurity of the Old Testament, and the overshadowed and veiled character of the Law. And besides the Giver of the Law appears in fire terrible, and apt to punish those who transgress. Then even Moses feared, but now no one. As the people then stood below, so also do we. They were not below, but below Heaven. The Son is near to God, but not as Moses. There was a wilderness, here a city. "And to an innumerable company of angels." Here he shows the joy, the delight, in place of the "blackness" and "darkness" and "tempest."

Hebrews 12:23 — Homily on Hebrews 32

Of what "first-born" does he speak? Of the faithful. "And to the spirits of just men made perfect." With these shall ye be, he says. "And to the general assembly and church of the first-born which are written in Heaven, and to God the Judge of all." They did not draw near, but stood afar off, even Moses: but "ye are come near." Here he makes them fear, by saying, "And to God the Judge of all"; not of the Jews alone, and the faithful, but even of the whole world. "And to the spirits of just men made perfect." He means the souls of those who are approved.

Hebrews 12:24 — Homily on Hebrews 32

"And to Jesus the mediator of the New Covenant, and to the blood of sprinkling that speaketh better things than that of Abel." Did then the blood "of Abel" speak? "Yea," he saith, "and by it he being dead yet speaketh." And again God says, "The voice of thy brother's blood crieth unto Me." Either this meaning or that; because it is still even now celebrated: but not in such way as that of Christ. For this has cleansed all men, and sends forth a voice more clear and more distinct, in proportion as it has greater testimony, namely that by facts. "And to Jesus the Mediator of the New Covenant: and to the blood of sprinkling," that is, of purification, "which speaketh better things than that of Abel." And if the blood speaks, much more does He who, having been slain, lives. But what does it speak? "The Spirit also" (he says) "speaketh with groanings which cannot be uttered." How does He speak? Whenever He falls into a sincere mind, He raises it up and makes it speak.

Hebrews 12:25 — Homily on Hebrews 32

"See that ye refuse not Him that speaketh"; that is, that ye reject Him not. "For if they escaped not who refused Him that spake on earth." Whom does he mean? Moses, I suppose. But what he says is this: if they, having "refused Him" when He gave laws "on earth, did not escape," how shall we refuse Him, when He gives laws from Heaven? He declares here not that He is another; far from it. He does not set forth One and Another, but He appears terrible, when uttering His Voice "from Heaven." It is He Himself then, both the one and the other: but the One is terrible. For he expresses not a difference of Persons but of the gift. Whence does this appear? "For if they escaped not," he says, "who refused Him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven." What then? Is this one different from the other? How then does he say, "whose voice then shook the earth"? For it was the "voice" of Him who "then" gave the Law, which "shook the earth."

Hebrews 12:26-27 — Homily on Hebrews 32

"But now hath He promised, saying, Yet once more I shake not the earth only, but also heaven. And this word Yet once more, signifieth the removing of those things which are shaken, as of things that are made." All things therefore will be taken away, and will be compacted anew for the better. For this is what he suggests here. Why then dost thou grieve when thou sufferest in a world that abideth not; when thou art afflicted in a world which will very shortly have passed away? If our rest were to be in the latter period of the world, then one ought to be afflicted in looking to the end. "That" (he says) "those which cannot be shaken may remain." But of what sort are "those things which cannot be shaken"? The things to come.

Hebrews 12:28 — Homily on Hebrews 32

"Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we serve God acceptably with reverence and godly fear." Let us then do all for this, that we may attain that rest, that we may enjoy those good things. Yea, I pray and beseech you, let us be earnest for this. No one builds in a city which is going to fall down. Tell me, I pray you, if any one said that after a year, this city would fall, but such a city not at all, wouldest thou have built in that which was about to fall? So I also now say this, Let us not build in this world; it will fall after a little, and all will be destroyed. But why do I say, It will fall? Before its fall we shall be destroyed, and suffer what is fearful; we shall be removed from them. Why build we upon the sand? Let us build upon the rock: for whatsoever may happen, that building remains impregnable, nothing will be able to destroy it. With good reason. For to all such attacks that region is inaccessible, just as this is accessible. For earthquakes, and fires, and inroad of enemies, take it away from us even while we are alive: and oftentimes destroy us with it.

Hebrews 12:28-29 — Homily on Hebrews 33

In another place he says the same, "for the things which are seen are temporal, but the things which are not seen are eternal" (2 Cor. iv. 18); and from this makes an exhortation with regard to the evils which we endure in this present life; and here he does this, and says, let us continue steadfast; "let us have thankfulness," i.e., let us give thanks unto God. For not only we ought not to be discouraged at present things, but even to show the greatest gratitude to Him, for those to come. "Whereby we serve God acceptably," that is to say, "for thus is it possible to serve God acceptably," by giving him thanks in all things. "Do all things" (he says) "without murmurings and disputings." (Phil. ii. 14.) For whatever work a man does with murmuring, he cuts away and loses his reward; as the Israelites - how great a penalty they paid for their murmurings. Wherefore he says, "Neither murmur ye." (1 Cor. x. 10.) It is not therefore possible to "serve" Him "acceptably" without a sense of gratitude to Him for all things, both for our trials, and the alleviations of them. That is, let us utter nothing hasty, nothing disrespectful, but let us humble ourselves that we may be reverential. For this is "with reverence and godly fear."

Hebrews 12:29 — Homily on Hebrews 32

"For our God is a consuming fire." These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even "a beast" dared to go up. But things that come hereafter are not such. For what is Sinai to Heaven? And what the "fire which might be touched" to God who cannot be touched? For "God is a consuming fire."

Hebrews 13:1 — Homily on Hebrews 33

See how he enjoins them to preserve what they had: he does not add other things. He did not say, "Be loving as brethren," but, "Let brotherly love continue." And again, he did not say, "Be hospitable," as if they were not, but, "Be not forgetful of hospitality," for this was likely to happen owing to their afflictions.

Hebrews 13:2 — Homily on Hebrews 33

He did not say, "Be hospitable," as if they were not, but, "Be not forgetful of hospitality," for this was likely to happen owing to their afflictions. Therefore (he says) "some have entertained angels unawares." Seest thou how great was the honor, how great the gain! What is "unawares"? They entertained them without knowing it. Therefore the reward also was great, because he entertained them, not knowing that they were Angels. For if he had known it, it would have been nothing wonderful. Some say that he here alludes to Lot also.

Hebrews 13:3 — Homily on Hebrews 33

"Remember them that are in bonds, as bound with them, them which suffer adversity as being yourselves also in the body."

Hebrews 13:4 — Homily on Hebrews 33

See how large is his discourse concerning chastity. "Follow peace," he said, "and holiness; Lest there be any fornicator or profane person" (c. xii. 14); and again, "Fornicators and adulterers God will judge." (c. xii. 16.) In every case, the prohibition is with a penalty. "Follow peace with all men," he says, "and holiness, without which no man shall see the Lord: But fornicators and adulterers God will judge." And having first set down "Marriage is honorable in all men, and the bed undefiled," he shows that he rightly added what follows. For if marriage has been conceded, justly is the fornicator punished, justly does the adulterer suffer vengeance. Here he strips for the heretics. He did not say again, Let no one be a fornicator; but having said it once for all, he then went on as with a general exhortation, and not as directing himself against them.

Hebrews 13:5 — Homily on Hebrews 33

"Let your conversation be without covetousness," he says. He did not say, Possess nothing, but, "Let your conversation be without covetousness": that is, let it show forth the philosophical character of your mind. For he says above also, "And ye took joyfully the spoiling of your goods." (c. x. 34.) He gives these exhortations, that they might not be covetous. "Being content" (he says) "with such things as ye have." Then here also the consolation; "For He" (he says) "hath said, I will never leave thee nor forsake thee"; "so that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me." Again consolation in their trials.

Hebrews 13:6 — Homily on Hebrews 33

"So that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me." Again consolation in their trials. ... "For He hath said," and He doth not lie, "I will never leave thee, nor forsake thee. So that we boldly say, The Lord is my Helper, and I will not fear what man shall do unto me." Thou hast the promise from Himself: do not doubt henceforward. He has promised; make no question. But this, "I will never leave thee," he says not concerning money only, but concerning all other things also. "The Lord is my Helper, and I will not fear what man shall do unto me"; with good reason. This then also let us say in all temptations; let us laugh at human things, so long as we have God favorable to us. For as, when He is our enemy, it is no gain, though all men should be our friends, so when He is our friend, though all men together war against us, there is no harm. "I will not fear what man shall do unto me."

Hebrews 13:7 — Homily on Hebrews 33

"Remember them which have the rule over you." This he was laboring to say above: therefore "Follow peace with all men." (c. xii. 14.) He gave this exhortation also to the Thessalonians, to "hold them in honor exceedingly." (1 Thess. v. 13.) "Remember" (he says) "them which have the rule over you, who have spoken unto you the word of God, whose faith follow, considering the end of their conversation." What kind of following is this? Truly the best: for he says, beholding their life, "follow their faith." For from a pure life cometh faith. Or else by "faith," he means steadfastness. How so? Because they believe in the things to come. For they would not have shown forth a pure life, if they had questioned about the things to come, if they had doubted. So that here also he is applying a remedy to the same evil.

Hebrews 13:8 — Homily on Hebrews 33

In these words, "Jesus Christ the same yesterday and to-day and for ever," "yesterday" means all the time that is past: "to-day," the present: "for ever," the endless which is to come. That is to say: Ye have heard of an High Priest, but not an High Priest who fails. He is always the same. As though there were some who said, "He is not, another will come," he says this, that He who was "yesterday and to-day," is "the same also for ever." For even now the Jews say, that another will come; and having deprived themselves of Him that is will fall into the hands of Antichrist.

Hebrews 13:9 — Homily on Hebrews 33

"Be not carried about with divers and strange doctrines." Not "with strange doctrines" only, but neither with "divers ones." "For it is a good thing that the heart be established with grace, not with meats which have not profited them that have been occupied therein." Here he gently hints at those who introduce the observance of "meats." For by Faith all things are pure. There is need then of Faith, not of "meats."

Hebrews 13:10 — Homily on Hebrews 33

For "we have an altar whereof they have no right to eat which serve the Tabernacle." Not as the Jewish ordinances, are those among us, as it is not lawful even for the High Priest to partake of them. So that since he had said, "Do not observe," and this seemed to be the language of one who is throwing down his own building, he again turns it round. What, have not we then observances as well (he says)? Yea we have, and we observe them very earnestly too, not sharing them even with the priests themselves.

Hebrews 13:11-12 — Homily on Hebrews 33

"For the bodies of those beasts whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered" (he says) "without the gate." Seest thou the type shining forth? "For sin," he says, and "suffered without the gate."

Hebrews 13:13 — Homily on Hebrews 33

"Let us go forth therefore to Him without the camp, bearing His reproach," that is, suffering the same things; having communion with Him in His sufferings. He was crucified without as a condemned person: neither let us then be ashamed to "go forth out" of the world.

Hebrews 13:14 — Homily on Hebrews 33

"Let us go forth therefore to Him without the camp, bearing His reproach," that is, suffering the same things; having communion with Him in His sufferings. He was crucified without as a condemned person: neither let us then be ashamed to "go forth out" of the world. "For we have here no continuing city" (he says) "but we seek one to come."

Hebrews 13:15 — Homily on Hebrews 33

"By Him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His Name." "By Him," as by an High Priest, according to the flesh. "Giving thanks" (he says) "to His Name." Let us utter nothing blasphemous, nothing hasty, nothing bold, nothing presumptuous, nothing desperate. This is "with reverence and godly fear." (c. xii. 28.) For a soul in tribulations becomes desponding, and reckless. But let not us be so. See here he again says the same thing which he said before, "not forsaking the assembling of ourselves together," for so shall we be able to do all things with reverence. For oftentimes even out of respect for men, we refrain from doing many evil things.

Hebrews 13:16 — Homily on Hebrews 33

"But to do good and to communicate forget not." I speak not merely with reference to the brethren present, but to those absent also. But if others have plundered your property, display your hospitality out of such things as ye have. What excuse then shall we have henceforward, when they, even after the spoiling of their goods, were thus admonished?

Hebrews 13:17 — Homily on Hebrews 34

Anarchy is an evil, and the occasion of many calamities, and the source of disorder and confusion. For as, if thou take away the leader from a chorus, the chorus will not be in tune and in order; and if from a phalanx of an army thou remove the commander, the evolutions will no longer be made in time and order, and if from a ship thou take away the helmsman, thou wilt sink the vessel; so too if from a flock thou remove the shepherd, thou hast overthrown and destroyed all. Anarchy then is an evil, and a cause of ruin. But no less an evil also is the disobedience to rulers. For it comes again to the same. For a people not obeying a ruler, is like one which has none; and perhaps even worse. For in the former case they have at least an excuse for disorder, but no longer in the latter, but are punished. But perhaps some one will say, there is also a third evil, when the ruler is bad. I myself too know it, and no small evil it is, but even a far worse evil than anarchy. For it is better to be led by no one, than to be led by one who is evil. For the former indeed are oftentimes saved, and oftentimes are in peril, but the latter will be altogether in peril, being led into the pit of destruction. How then does Paul say, "Obey them that have the rule over you, and submit yourselves"? Having said above, "whose faith follow, considering the end of their conversation" (c. ver. 7), he then said, "Obey them that have the rule over you, and submit yourselves." What then (you say), when he is wicked should we obey? Wicked? In what sense? If indeed in regard to Faith, flee and avoid him; not only if he be a man, but even if he be an angel come down from Heaven; but if in regard to life, be not over-curious. And this instance I do not allege from my own mind, but from the Divine Scripture. For hear Christ saying, "The Scribes and the Pharisees sit on Moses' seat." (Matt. xxiii. 2.) Having previously spoken many fearful things concerning them, He then says, "They sit on Moses' seat: all therefore whatsoever they tell you observe, do; but do not ye after their works." (Matt. xxiii. 2, 3.) They have (He means) the dignity of office, but are of unclean life. Do thou however attend, not to their life, but to their words. For as regards their characters, no one would be harmed thereby. How is this? Both because their characters are manifest to all, and also because though he were ten thousand times as wicked he will never teach what is wicked. But as respects Faith, the evil is not manifest to all, and the wicked ruler will not shrink from teaching it. Moreover, "Judge not that ye be not judged" (Matt. vii. 1) concerns life, not faith: surely what follows makes this plain. For "why" (He says) "beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" (Matt. vii. 3.) "All things therefore" (He says) "which they bid you observe, do ye" (now to "do" belongs to works not to Faith) "but do not ye after their works." Seest thou that the discourse is not concerning doctrines, but concerning life and works? Paul however previously commended them, and then says, "Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that shall give account." Let those who rule also hear, and not only those who are under their rule; that as the subjects ought to be obedient, so also the rulers ought to be watchful and sober. What sayest thou? He watches; he imperils his own head; he is subject to the punishments of thy sins, and for thy sake is amenable to what is so fearful, and art thou slothful, and affectedly indifferent, and at ease? Therefore he says, "That they may do this with joy, and not with grief: for this is unprofitable for you." Seest thou that the despised ruler ought not to avenge himself, but his great revenge is to weep and lament? For neither is it possible for the physician, despised by his patient, to avenge himself, but to weep and lament. But if…

Hebrews 13:18 — Homily on Hebrews 34

"Pray for us" (he says); "for we trust we have a good conscience among all, willing to live honestly." Thou seest that he used these apologies, as writing to persons grieved with him, as to those who turned away, who were disposed as towards a transgressor, not enduring even to hear his name? Inasmuch then as he asked from those who hated him what all others ask from those who love them (their prayers for him), therefore he here introduces this; saying, "We trust that we have a good conscience." For do not tell me of accusations; our conscience, he says, in nothing hurts us; nor are we conscious to ourselves that we have plotted against you. "For we trust," he says, "that we have a good conscience among all," not among the Gentiles only, but also among you. We have done nothing with deceitfulness, nothing with hypocrisy: for it was probable that these calumnies were reported respecting him. "For they have been informed concerning thee" (it is said) "that thou teachest apostasy." (Acts xxi. 21.) Not as an enemy, he means, nor as an adversary I write these things, but as a friend. And this he shows also by what follows.

Hebrews 13:19 — Homily on Hebrews 34

"But I beseech you the rather to do this, that I may be restored to you the sooner." His thus praying was the act of one who loved them greatly, and that not simply, but with all earnestness, that so, he says, I may come to you speedily. The earnest desire to come to them is the mark of one conscious to himself of nothing wrong, also the entreating them to pray for him.

Hebrews 13:20-21 — Homily on Hebrews 34

Therefore having first asked their prayers, he then himself also prays for all good things on them. "Now the God of peace," he says (be ye not therefore at variance one with another), "that brought again from the earth the Shepherd of the sheep" (this is said concerning the resurrection) "the Great Shepherd" (another addition: here again he confirms to them even to the end, his discourse concerning the Resurrection) "through the blood of the everlasting covenant, our Lord Jesus Christ," "make you perfect in every good work, to do His will, working in you that which is well-pleasing in His sight." Again he bears high testimony to them. For that is made "perfect" which having a beginning is afterwards completed. And he prays for them which is the act of one who yearns for them. And while in the other Epistles, he prays in the prefaces, here he does it at the end. "Working in you," he says, "that which is well-pleasing in His sight through Jesus Christ, to whom be glory for ever and ever. Amen." Seest thou how he shows that virtue is born neither wholly from God, nor yet from ourselves alone? First by saying, "make you perfect in every good work"; Ye have virtue indeed, he means, but need to be made complete. What is "good work and word"? So as to have both life and doctrines right. "According to His will, working in you that which is well-pleasing in His sight." "In His sight," he says. For this is the highest virtue, to do that which is well-pleasing in the sight of God, as the Prophet also says, "And according to the cleanness of my hands in His eye-sight." (Ps. xviii. 24.)

Hebrews 13:22 — Homily on Hebrews 34

"And I beseech you, brethren, suffer the word of exhortation, for indeed I have written a letter unto you in few words." Seest thou that what he wrote to no one else, he writes to them? For (he means) I do not even trouble you with long discourse. And having written thus much, he said this was little, in comparison with what he was going to say. As he says also in another place, "As I wrote to you in few words: whereby when ye read, ye may understand my knowledge in the mystery of Christ." (Eph. iii. 3, 4.) And observe his wisdom. He says not, "I beseech you, suffer the word of" admonition, but "the word of exhortation," that is, of consolation, of encouragement. No one, he means, can be wearied at the length of what has been said (Did this then make them turn away from him? By no means: he does not indeed wish to express this): that is, even if ye be of little spirit, for it is the peculiarity of such persons not to endure a long discourse.

Hebrews 13:23 — Homily on Hebrews 34

I suppose that they were not at all unfavorably disposed towards Timothy: wherefore he also put him forward. For "know ye," he says, "that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you." "Set at liberty," he says; from whence? I suppose he had been cast into prison: or if not this, that he was sent away from Athens. For this also is mentioned in the Acts. "Know ye that our brother Timothy is set at liberty, with whom if he come shortly I will see you." This is enough to persuade them to submit themselves, if he is ready to come with his disciple.

Hebrews 13:24-25 — Homily on Hebrews 34

"Salute all them that have the rule over you, and all the saints. They of Italy salute you. Grace be with you all. Amen." "Salute them that have the rule over you, and all the saints." See how he honored them, since he wrote to them instead of to those (their rulers). "They of Italy salute you. Grace be with you all. Amen." Which was for them all in common. But how does "Grace" come to be "with" us? If we do not do despite to the benefit, if we do not become indolent in regard to the Gift. And what is "the grace"? Remission of sins, Cleansing: this is "with" us. For who (he means) can keep the Grace despitefully, and not destroy it? For instance; He freely forgave thee thy sins. How then shall the "Grace be with" thee, whether it be the good favor or the effectual working of the Spirit? If thou draw it to thee by good deeds. For the cause of all good things is this, the continual abiding with us of the "grace" of the Spirit. For this guides us to all good things, just as when it flies away from us, it ruins us, and leaves us desolate. Let us not then drive it from us. For on ourselves depends, both its remaining, and its departing. For the one results, when we mind heavenly things; the other, when we mind the things of this life. "Which the world" (He says) "cannot receive because it seeth Him not, neither knoweth Him." (John xiv. 17.) Seest thou that a worldly soul cannot have Him? We need great earnestness that so there He may be held fast by us, so as to direct all our affairs, and do them in security, and in much peace.

Hosea 2:18 — HOMILIES ON THE GOSPEL OF MATTHEW 3:5

For He hath come as a Physician, not as a Judge. Therefore in like manner as those of old took harlots for wives, even so God too espoused unto Himself the nature which had played the harlot: and this also prophets from the beginning declare to have taken place with respect to the Synagogue. But that spouse was ungrateful towards Him who had been an husband to her, whereas, the Church, when once delivered from the evils received from our fathers, continued to embrace the Bridegroom.

Hosea 2:23 — HOMILIES ON ROMANS 16

Having then given to the question that answer which was furnished by facts, in order to give his discourse the advantage of other testimony in its favor, he introduces the prophets also making the same declarations aforetime. For Hosea, he says, of old put this in writing, as follows: "I will call them My people, which were not My people; and her beloved, which was not beloved." Here to prevent their saying, that you are deceiving us here with specious reasoning, he calls Hosea to witness, who crieth and saith, "I will call them My people, who were not My people." Who then are the not-people? Plainly, the Gentiles. And who the not-beloved? The same again. However, he says, that they shall become at once people, and beloved, and sons of God. "For even they shall be called," he says, "the children of the living God." But if they should assert that this was said of those of the Jews who believed, even then the argument stands. For if with those who after so many benefits were hard-hearted and estranged, and had lost their being as a people, so great a change was wrought, what is there to prevent even those who were not estranged after being taken to Him, but were originally aliens, from being called, and, provided they obey, from being counted worthy of the same blessings? Having then done with Hosea, he does not content himself with him only, but also brings Isaiah in after him, sounding in harmony with him.

Hosea 4:16 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 1:2.5

But what is the source of this hardness? It comes from gluttony and drunkenness. Who says so? Moses himself. "Israel ate and was filled, and the darling grew fat and frisky." When brute animals feed from a full manger, they grow plump and become more obstinate and hard to hold in check; they endure neither the yoke, the reins, nor the hand of the charioteer. Just so, the Jewish people were driven by their drunkenness and plumpness to ultimate evil. They kicked about and failed to accept the yoke of Christ. And they failed to pull the plow of his teaching. Another prophet hinted at this when he said, "Israel is as obstinate as a stubborn heifer." And still another called the Jews "an untamed calf."

Hosea 6:6-7 — HOMILIES ON REPENTANCE AND ALMSGIVING 10:5.22

Great is the principle of mercy to God. Not only his to us, but also that issuing from us to our fellow servants. In the Old Testament and the New, God lays down innumerable laws pertaining to this matter. He orders us to be benevolent continually in all quarters, through words, money and deeds. And Moses throughout—up and down, here and there—scatters words about these matters in all his legislations. And in the person of God the prophets shout, "I desire mercy, and not sacrifice." And all the apostles act and speak in harmony with these prophetic words. Therefore let us not neglect the matter. By mercy we greatly benefit ourselves, not the poor only. We receive much more than we provide.

Hosea 8:4 — HOMILIES CONCERNING THE STATUES 3:5

Because He is exceedingly desirous, that we should always take refuge in Him, and in everything make our requests unto Him; and do nothing and speak nothing without Him. For men, when we trouble them repeatedly concerning our affairs, become slothful and evasive, and conduct themselves unpleasantly towards us; but with God it is quite the reverse. Not when we apply to him continually respecting our affairs, but when we fail to do so, then is he especially displeased. Hear at least what He reproves the Jews for, when He says, "Ye have taken counsel, but not of Me, and made treaties, but not by My Spirit." For this is the custom of those who love; they desire that all the concerns of their beloved should be accomplished by means of themselves; and that they should neither do anything, nor say anything, without them. On this account did God not only on that occasion, but again elsewhere, uttering a reproof, speak the same language. "They have reigned, but not by Me; they have ruled, and they made it not known to Me."

Hosea 11:1 — DEMONSTRATION AGAINST THE PAGANS 3:7

Herod sought him after his birth. He was going to kill all the children in that place. And the prophet revealed this too, foretelling it long beforehand when he said, "A voice was heard in Ramah, lamentation, mourning and much weeping, of Rachel weeping for her children and refusing to be comforted, because they are not." The Scriptures also predicted that he would come to Egypt when they said, "Out of Egypt I called my son."

Hosea 11:9 — HOMILIES ON REPENTANCE AND ALMSGIVING 4:18

The philanthropy of God does not tolerate [abandonment]. "What can I do for you? Shall I view you as I did Sodom and destroy you like Gomorrah? My heart is upset." Here the love of God appears to imitate the passionate human being or, better yet, the affectionate mother. "My heart is upset, just as a woman would say about her child. My heart is upset just like the mother's." However, the previous metaphor was only partially adequate. "My heart is troubled in my regret"? God is troubled! Let no one ever think it! God forbid!

Hosea 12:10 — AGAINST THE ANOMOEANS, HOMILY 4:19

How is it, then, that John says, "No one has ever seen God"? He says this so that you may know that he is speaking of a clear knowledge and a perfect comprehension of God. All the cases cited were instances of God's condescension and accommodation. That no one of those prophets saw God's essence in its pure state is clear from the fact that each one saw him in a different way. God is a simple being; he is not composed of parts; he is without form or figure. But all these prophets saw different forms and figures. God proved this very thing through the mouth of another prophet. And he persuaded those other prophets that they did not see his essence in its exact nature when he said, "I have multiplied visions, and by the ministries of the prophets I was represented." What God was saying was, "I did not show my very essence, but I came down in condescension and accommodated myself to the weakness of their eyes." However, John does not say only of humanity that "no one has ever seen God." This was proved by what I have said—I mean by the prophetic utterance that states, "I have multiplied visions, and by the ministries of the prophets I was represented."

Hosea 14:3 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 1:2.1

Do not be surprised that I view the people of the old covenant as pitiable and woeful. When so many blessings from heaven came into their hands, they thrust them aside and were at great pains to reject them. The morning Sun of justice arose for them, but they thrust aside its rays and still sit in darkness. We [the Gentiles], who were nurtured by darkness, drew the light to ourselves and were freed from the gloom of error. They were the branches of that holy root, but those branches were broken. We had no share in the root, but we did reap the fruit of godliness. From their childhood they read the prophets, but they crucified him whom the prophets had foretold. We did not hear the divine prophecies, but we did worship him of whom they prophesied. And so they are pitiful because they rejected the blessings that were sent to them, while others seized hold of these blessings and drew them to themselves. Although they had been called to the adoption of sons, they fell to kinship with dogs; we who were dogs received the strength, through God's grace, to put aside the irrational nature that was ours and to rise to the honor of sons.

Isaiah 1:2 — HOMILY ON REPENTANCE AND ALMSGIVING 8:3

When Moses was going to bring Israel to the Promised Land, he had in full view all that they would do, that they were going to disregard those things he transmitted to them. "Listen, O heaven," he says, "and attend, O earth, to the words out of my mouth." I give you as witnesses to heaven and earth, says Moses, that when you enter the Promised Land and you abandon the Lord God, you will be scattered abroad to all nations. Isaiah came, and the threat was going to be realized. You could not invite the deceased Moses and all those who had formerly heard and had died; so Isaiah calls to mind instead the elements that Moses brought forth as witnesses.

Isaiah 1:3 — HOMILIES ON THE GOSPEL OF JOHN 80

He calleth the action "glory," not only for Himself the Crucified, but also for the Father; since this was the case, for not the Son only, but the Father also was glorified. For before the Crucifixion, not even the Jews knew Him; "Israel," it saith, "hath not known Me" (Isa. i. 3); but after the Crucifixion, all the world ran to Him.

Isaiah 1:5 — COMMENTARY ON ISAIAH 1:3

It shows utter contempt when, even with retributions, [the Israelites] do not become better. But even this is a kind of benefit—to be chastised. For they would have to admit that God not only condemned and rewarded but was also forgiving sinners. And certainly he was coaxing them with rewards and also chastising them with fear of punishments.

Isaiah 1:7-8 — COMMENTARY ON ISAIAH 1:3

Isaiah is not recalling events that have happened but is announcing events in the future. The prophets customarily use fear to demonstrate the truth of what they are saying.

Isaiah 1:9 — HOMILIES ON ROMANS 16:10

"And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and had been made like unto Gomorrha." Here again he shows another thing, that not even those few were saved from their own resources. For they too would have perished, and met with Sodom's fate, that is, they would have had to undergo utter destruction (for they (of Sodom) were also destroyed root and branch, and left not even the slightest remnant of themselves,) and they too, he means, would have been like these, unless God had used much kindness to them, and had saved them by faith. And this happened also in the case of the visible captivity, the majority having been taken away captive and perished, and some few only being saved.

Isaiah 1:12 — COMMENTARY ON ISAIAH 1:4

It is obvious that sacrifices were established as an instruction to inspire right living in the people and were not given as an end in themselves. When the people refused to do those works that were necessary in order to busy themselves with only sacrifices, God said that he would no longer accept the sacrifices.The entire book of Leviticus offers laws that are very strict regarding sacrifices. Moreover, there are numerous laws concerning sacrifices scattered throughout the book of Deuteronomy, as well as other books. How then can God ask, "Who has required these things from your hands?" This is to teach us that God's will was not to make laws in this way but that the people suffered from slothfulness in not abiding by this command.

Isaiah 1:13 — HOMILIES ON GENESIS 27:8

Listen to the words of the inspired writer: "Incense is an abomination to me"—as if to suggest the bad intention of the one offering the sacrifice. You see, just as in the present case the good person's virtue transformed the smoke and stench into an odor of fragrance, so in their case the malice of the one making the offering caused the fragrant incense to smell like an abomination. Consequently, let us earnestly take every opportunity, I beseech you, to demonstrate a sound attitude. This, after all, proves responsible for all our good things. You see, the good Lord is accustomed to heed not so much what is done from our own resources as the intention within, on which we depend for our first move in doing these things, and he looks to that in either approving what is done by us or disapproving it. So whether we pray, or fast, or practice almsgiving (these, after all, being our spiritual sacrifices) or perform any other spiritual work, let us begin with a pure intention in performing it so that we may procure a reward worthy of our efforts.

Isaiah 1:15 — HOMILIES ON THE GOSPEL OF MATTHEW 51:5

"What then, if I have been overtaken?" saith one. Cleanse thyself. "How, and in what way?" Weep, groan, give alms, apologize to him that is affronted, reconcile him to thyself hereby, wipe clean thy tongue, lest thou provoke God more grievously. For so if one had filled his hands with dung, and then should lay hold of thy feet, entreating thee, far from hearing him, thou wouldest rather spurn him with thy foot; how then durst thou in such sort draw nigh to God? Since in truth the tongue is the hand of them that pray, and by it we lay hold on the knees of God. Defile it not therefore, lest to thee also He say, "Though ye make many prayers, I will not hearken."

Isaiah 1:16 — ON THE EPISTLE TO THE HEBREWS 12:4

Let us become clean to the utmost of our power. Let us wipe away our sins. And how to wipe them away, the prophet teaches, saying, "Wash you, make you clean, put away your wickedness from your souls, before Mine eyes." What is "before Mine eyes"? Because some seem to be free from wickedness, but only to men, while to God they are manifest as being "whited sepulchers." Therefore He says, so put them away as I see.… "Come now, and let us reason together, saith the Lord: and though your sins be as scarlet, I will make you white as snow, and if they be as crimson, I will make you white as wool." Thou seest that we must first cleanse ourselves, and then God cleanses us. For having said first, "Wash you, make you clean," He then added "I will make you white."… Great then is the power of repentance, at least if it makes us as snow, and whitens us as wool, even if sin have first got possession and dyed our souls.

Isaiah 1:16 — HOMILIES ON THE GOSPEL OF JOHN 70

For the Prophet also saith, "Wash you, make you clean, put away the wickedness from your souls"; so that such a one is washed and is clean. Since then these men had cast away all wickedness from their souls, and had companied with Him with a pure mind, therefore He saith according to the word of the Prophet, "he that is washed is clean already." For in that place also It meaneth not the "washing" of water, practiced by the Jews; but the cleansing of the conscience. Be we then also clean; learn we to do well.

Isaiah 1:16 — HOMILIES ON REPENTANCE AND ALMSGIVING 7:3.10

Let us accept the medicine that obliterates our failures. Repentance is not what is spoken in words but what is confirmed by deeds, the repentance that obliterates the filth of impiety from the heart.… Why "before my eyes"? Because the eyes of people see differently, and the eye of God sees differently.… "Do not adulterate repentance with pretense," he says, "but, before my eyes, which examine what is secret, reveal the fruits of repentance."

Isaiah 1:17 — ON THE EPISTLE TO THE HEBREWS 12:4

Let us labor earnestly then to become clean; He has enjoined nothing burdensome. "Judge the fatherless, and do justice for the widow." Thou seest everywhere how great account God makes of mercy, and of standing forward in behalf of those that are wronged. These good deeds let us pursue after, and we shall be able also, by the grace of God, to attain to the blessings to come.

Isaiah 1:17 — HOMILIES ON 1 CORINTHIANS 23:6

And if thou hast pity on the widow, thy sins are washed away. For, "Judge," saith He, "the orphan, and plead for the widow, and come and let us reason together, saith the Lord. And if your sins be as scarlet, I will make them white as snow; and if they be as crimson, I will make them white as wool." For not even a single scar of the wounds doth He suffer to appear.

Isaiah 1:17 — BAPTISMAL INSTRUCTIONS 6:12

If you must visit someone, prefer to pay honor to orphans, widows and those in want rather than those who enjoy reputation and fame.

Isaiah 1:18 — HOMILIES ON THE GOSPEL OF JOHN 69

Why adornest thou thy body, while thy soul is neglected, possessed by uncleanness? Why bestowest thou not so much thought on thy soul, as thy body? Thou oughtest to bestow greater; but anyhow, beloved, we ought to bestow equal care upon it. For tell me, if any one asked thee which thou wouldest choose, that thy body should be fresh and of good habit and surpassing in beauty, and wear mean raiment, or having the body deformed and full of diseases, to wear gold and finery; wouldest thou not much prefer to have beauty depending on the nature of thy person, than on the raiment with which thou art clothed? And wilt thou choose this in the case of thy body, but the contrary in the case of thy soul; and, when thou hast that ugly and unsightly and black, dost thou think to gain anything from golden ornaments? What madness is this! Shift this adorning within, put these necklaces about thy soul. The things that are put about thy body help neither to its health nor to its beauty, for it will not make black white, nor what is ugly either beautiful or good looking. But if thou put them about thy soul, thou shalt soon make it white instead of black, instead of ugly and unsightly, thou shalt make it beautiful and well-favored. The words are not mine, but those of the Lord Himself, who saith, "Though thy sins be as scarlet, I will make them white as snow"; and, "Give alms—and all things shall be clean unto you."

Isaiah 1:18 — HOMILIES ON 1 CORINTHIANS 8:8 (4)

Shouldest thou then have gone all lengths in wickedness, yet say unto thyself, God is loving unto men and he desires our salvation: for "though your sins be as scarlet, I will whiten you as snow," saith He; and unto the contrary habit I will change you. Let us not therefore give up in despair; for to fall is not so grievous, as to lie where we have fallen; nor to be wounded so dreadful, as after wounds to refuse healing. "For who shall boast that he has his heart chaste? or who shall say confidently that he is pure from sin?" These things I say not to make you more negligent, but to prevent your despairing.

Isaiah 1:19 — HOMILIES ON 1 CORINTHIANS 14:5 (3)

"If ye be willing, and will hearken unto me, ye shall eat the good of the land; but if ye be not willing, the sword shall devour you." But perhaps one will say, "I am willing; (and no one is so void of understanding as not to be willing;) but to will is not sufficient for me." Nay, but it is sufficient, if thou be duly willing, and do the deeds of one that is willing. But as it is, thou art not greatly willing.… For he that wills a thing as he ought, puts also his hand unto the means which lead to the object of his desire. Thus, when hunger compels thee to take nourishment, thou waitest not for the viands to come unto thee of their own accord, but omittest nothing to gather victuals together. So in thirst, and cold and all other such things, thou art industrious and duly prepared to take care of the body. Now do this in respect of God's kingdom also, and surely thou shalt obtain it.

Isaiah 1:19 — HOMILIES ON THE GOSPEL OF JOHN 1

"If ye be willing and obedient," He saith, "ye shall eat the good of the land." Seest thou that there needs the will only? will—not the common wishing of the multitude—but earnest will. For I know that all are wishing to fly up to heaven even now; but it is necessary to show forth the wish by works. The merchant too wishes to get rich; but he doth not allow his wish to stop with the thought of it; no, he fits out a ship, and gets together sailors, and engages a pilot, and furnishes the vessel with all other stores, and borrows money, and crosses the sea, and goes away into a strange land, and endures many dangers, and all the rest which they know who sail the sea. So too must we show our will; for we also sail a voyage, not from land to land, but from earth to heaven.

Isaiah 1:25-26 — HOMILIES ON 2 CORINTHIANS 5:3

"For we are not as the rest, which corrupt the word of God." `For even if we use great sounding words, yet we declared nothing to be our own that we achieved, but all Christ's. For we will not imitate the false apostles; the men who say that most is of themselves.' For this is "to corrupt," when one adulterates the wine; when one sells for money what he ought to give freely. For he seems to me to be here both taunting them in respect to money, and again hinting at the very thing I have said, as that they mingle their own things with God's; which is the charge Isaiah brings when he said, "Thy vintners mingle wine with water:" for even if this was said of wine, yet one would not err in expounding it of doctrine too. `But we,' saith he, `do not so: but such as we have been entrusted with, such do we offer you, pouring out the word undiluted.'

Isaiah 2:1 — Unknown work

Judea and Jerusalem: Isaiah mentions Judea and Jerusalem, and in this is nothing unusual. His discourse was a prophecy, momentarily obscured by the names that are indicated. For it is the same for Jacob, predicting this, in the same way Isaiah will now state it (cf. Gen 49:10-11). Is it then surprising that here too the prophet places the names of Judea and of Jerusalem in his predictions regarding the Church? As he addressed himself to the senseless people who killed the prophets, burned their books, overturned their altars, so it is reasonable that the veil would have been imposed on them in their reading of the Old Testament, according to the utterance of the blessed Paul, "But their minds were hardened. For until this day the same veil remains unlifted in the reading of the Old Testament, because the veil is taken away in Christ" 2 Cor 3:14.

Isaiah 2:4 — DEMONSTRATION AGAINST THE PAGANS 6:6

Not only would the church be firm, steadfast and indestructible, but it would also gain great peace for the world. Governments and monarchies will be destroyed; there will be but one kingdom put together for all people, and, unlike in times past, its greater part will be at peace. For, in the past, all craftsmen and men in public life were trained in warfare and took their place among the ranks. After the coming of Christ, all that was done away with, and wars were confined to widely separated areas.

Isaiah 2:7-8 — COMMENTARY ON ISAIAH 2:7

Someone might ask, what is wrong with having silver or horses, particularly when what the people believed was not rigorous? How should we respond? The prophet was not criticizing the use of these possessions but the misuse of them. When he said, "Woe to the mighty," he was not condemning them for having possessions but for hoarding so much more than they needed.

Isaiah 3:16-24 — Homily on the Gospel of Matthew 89

But shouldest thou enter into a church, thou geest forth, without getting anything but countless leers, and revilings, and curses, not from the beholders only, but also from the prophet. For straightway Isaiah, that hath the fullest voice of all, as soon as he hath seen thee, will cry out, "These things saith the Lord against the princely daughters of Sion; because they walked with a lofty neck, and with winkings of the eyes, and in their walking, trailing their garments, and mincing at the same time with their feet; the Lord shall take off their bravery, and instead of a sweet smell there shall be dust, and instead of a stomacher, thou shalt gird thyself with a cord." These things for thy gorgeous array. For not to them only are these words addressed, but to every woman that doeth like them.

Isaiah 5:8 — HOMILIES ON GENESIS 22:20 (6)

You see, even if many people do not admit this in so many words but claim to believe in the doctrine of the resurrection and future retribution, nevertheless I take notice not of their words but of what they do day to day. That is to say, if you are looking forward to resurrection and retribution, why go chasing the values of this life to such an extent? Why, tell me, do you put yourself to such trouble day in and day out amassing more possessions than there is sand on the seashore, not to mention property and dwellings, as well as buying baths, often acquiring these things through robbery and greed and thus fulfilling that saying from the inspired author "Woe to those who add house to house, and join field to field so as to steal from their neighbor"? Cannot this sort of thing be seen happening day after day? One person says, "That house casts a terrible shadow on mine," and he invents countless pretexts to get hold of it, while another lays hold of a poor person's property and makes it his own. And what in fact is worse, remarkable and unheard of and quite beyond excuse, is for a person comfortably situated in one locality being able to move elsewhere without any good reason for wanting to, either on account of a change of circumstances or because constrained by physical disability; all over the place, in city after city, he is bent on procuring monuments to his own avarice and having timeless effigies of his own evil for all to see. He heaps all sins of this kind on his own head without feeling his heavy and troublesome burden, whereas enjoyment of them he leaves for others, not only after his departure from this life but even here before his demise. You see, no matter what he wishes, he is stripped of his possessions, they are all squandered, so to say, by his friends and left in tatters without the smallest part of them falling to him to enjoy. Yet why do I say enjoy? Even if he wanted, how could he with one stomach manage to dispose of such an abundance of good things?

Isaiah 5:10 — COMMENTARY ON ISAIAH 5:4

There are many instances in which the land suffers because of people's sins. Why are you surprised if the people's sin makes the land infertile and unfruitful when we caused it to be corrupt in the first place (and will again make it incorruptible)?… See Noah, for example. When humanity had become utterly perverse, turmoil ensued everywhere. Everything—the seed, the plants, all types of animals, the land, the sea, the air, the mountains, the valleys, the hills, the cities, the ramparts, the houses and the towers—everything was covered by the flood. When the time came for humanity to be replenished, the land was restored to the order and beauty it had before. It is clear that the land was restored in part as an honor to humanity.

Isaiah 6:1 — AGAINST THE ANOMOEANS 3:16

It is obvious from the very words of Isaiah that he saw God because of God's condescension. He said, "I saw the Lord sitting on a high and lofty throne." But God is not sitting down. Beings with bodies sit. Isaiah also said, "on a throne." But God is not encompassed by a throne, because divinity cannot be contained within boundaries. That said, the seraphim could not endure the condescension of God although they were nearby.… He said, "And the seraphim stood around him," because he wanted to make it clear that although the seraphim are closer to the essence of God than human beings are, they cannot look upon his essence simply because they are closer to it. He is not referring to place in a localized sense. When he speaks of nearness, he is demonstrating that the seraphim are closer to God than we human beings are.

Isaiah 6:1 — COMMENTARY ON ISAIAH 6:1.78-81

Why does God appear to be sitting on a throne with seraphim, when God does not sit? He is accommodating himself to the ways of human beings.

Isaiah 6:2 — AGAINST THE ANOMOEANS 3:24

Let us bring our discourse back to our earlier proposition and let us show that God, even by the accommodation of condescension, cannot be seen by the powers above. Tell me this. Why do the seraphim stretch forth their wings? There is no other reason than the statement made by the apostle: "Who dwells in unapproachable light." And these heavenly virtues, who are showing this by their very actions, are not the only ones. There are powers higher than the seraphim, namely, the cherubim. The seraphim stood near; the cherubim are the throne of God. They are not called this because God has need of a throne but so that you may learn how great is the dignity of these very powers.

Isaiah 6:3 — HOMILY CONCERNING THE STATUES 7:9

Do you desire to learn how the powers above pronounce that name; with what awe, with what terror, with what wonder? "I saw the Lord," says the prophet, "sitting upon a throne, high, and lifted up; around him stood the seraphim; and one cried to another and said, "Holy, holy, holy, Lord God of hosts; the whole earth is full of his glory!" Do you perceive with what dread, with what awe, they pronounce that name while glorifying and praising him? But you, in your prayers and supplications, call upon him with much listlessness; when it would become you to be full of awe and to be watchful and sober!

Isaiah 6:3 — AGAINST THE ANOMOEANS 1:35

What, then, do you think? Do you think that the angels in heaven talk over and ask each other questions about the divine essence? By no means! What are the angels doing? They give glory to God, they adore him, they chant without ceasing their triumphal and mystical hymns with a deep feeling of religious awe. Some sing, "Glory to God in the highest"; the seraphim chant, "Holy, holy, holy," and they turn away their eyes because they cannot endure God's presence as he comes down to adapt himself to them in condescension.

Isaiah 7:14 — AGAINST THE ANOMOEANS 5:15

You have heard, therefore, that the Father is called Lord. Come now, and let me show you that the Son is called God. "Behold, the virgin shall be with child, and shall give birth to a son, and they shall call his name Immanuel, which means, 'God is with us.' " Did you see how both the name Lord is given to the Father and the name God is given to the Son? In the psalm, the sacred writer said, "Let them know that Lord is your name." Here Isaiah says, "They shall call his name Immanuel."

Isaiah 7:14 — HOMILIES ON THE GOSPEL OF MATTHEW 5:3

And what goes before also establishes this interpretation. For he doth not merely say, "Behold, the Virgin shall be with child," but having first said, "Behold, the Lord Himself shall give you a sign," then he subjoins, "Behold, the Virgin shall be with child." Whereas, if she that was to give birth was not a virgin, but this happened in the way of marriage, what sort of sign would the event be? For that which is a sign must of course be beyond the course of common events, it must be strange and extraordinary; else how could it be a sign?

Isaiah 7:14 — COMMENTARY ON ISAIAH 7:5

Were she not to be a virgin, the birth would not have been a sign. A sign is something that differs from the normal way things happen, that is outside the natural manner. A sign is so unusual and unexpected that someone who sees it or hears of it sees that it is out of the ordinary. It is called a "sign" because it is significant. Were the birth to be like normal births, it would not have been significant. If the prophecy is about a woman giving birth in the normal manner, like what happens every day, then why call it a sign?

Isaiah 7:14 — AGAINST THE ANOMOEANS 7:49

To prevent you from thinking that his coming to earth was an accommodation, as those others were, and to give you solid grounds for truly believing that his was real flesh, he was conceived, born and nurtured. That his birth might be made manifest and become common knowledge, he was laid in a manger, not in some small room but in a lodging place before a throng of people. This was the reason for the swaddling clothes and also for the prophecies spoken long before. The prophecies showed not only that he was going to be a man but also that he would be conceived, born and nurtured as any child would be. Isaiah proclaimed this when he said, "Behold, the virgin will conceive and bear a son, and they will call his name Immanuel." He eats butter and honey. And again, the same prophet said, "A child is born to us, a son is given to us." Do you see how these prophecies foretold his infancy?

Isaiah 8:3 — HOMILIES ON THE GOSPEL OF MATTHEW 5:2

How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, "thou shalt call," but "they shall call," that is, the multitude, and the issue of events. For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names. Therefore, to say, "they shall call" Him "Emmanuel," means nothing else than that they shall see God amongst men. For He hath indeed always been amongst men, but never so manifestly.

Isaiah 8:18 — BAPTISMAL INSTRUCTIONS 12:14 (2:2)

Not only do we become his brothers but even his children, for he says, "Behold, I and my children, whom God has given me." Not only do we become his children but also his members and his body. As if the things already mentioned were not enough to prove the love and kindness that he shows toward us, he set down another thing, greater and more intimate than these, when he spoke of himself as our head.

Isaiah 9:6 — AGAINST THE ANOMOEANS 11:14

When Scripture wishes to show that God needs no one, it says that he has no counselor. When it wishes to show the equal honor of the Only Begotten, it calls the Son of God his counselor.

Isaiah 9:6 — HOMILIES ON THE GOSPEL OF JOHN 81

"'Messenger' of great counsel," the Son of God is called, because of the other things which He taught, and principally because He announced the Father to men, as also now He saith, "I have manifested Thy Name unto the men." For after having said, "I have finished Thy work," He next explaineth it in detail, telling what sort of work. Now the Name indeed was well known. For Esaias said, "Ye shall swear by the true God." But what I have often told you I tell you now, that though it was known, yet it was so only to Jews, and not to all of these: but now He speaketh concerning the Gentiles. Nor doth He declare this merely, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator, and that He hath a Son.

Isaiah 9:6 — AGAINST THE ANOMOEANS 5:15

Come now, and let me show you that the Son is called God. "Behold, the virgin shall be with child and shall give birth to a son, and they shall call his name Immanuel, which means, 'God is with us.' " Did you see how both the name Lord is given to the Father and the name God is given to the Son? In the psalm, the sacred writer said, "Let them know that Lord is your name." Here Isaiah says, "They shall call his name Immanuel." And again, he says, "A child is born to us, and a son is given to us; and his name shall be called Angel of Great Counsel, God the Strong, the Mighty One."

Isaiah 9:7 — DEMONSTRATION AGAINST THE PAGANS 2:8-10

Listen to how Isaiah predicted this long beforehand when he said, "and his name shall be called Messenger of Great Counsel, Wonderful Counselor, God the Strong, the Mighty One, the Prince of peace, Father of the world to come."No one could say this of a mere man, as is obvious even to those who are very eager to show how stubborn they can be. No man from the beginning of time has been called God the Mighty or Father of the world to come or the Prince of peace. For Isaiah said, "There is no end of his peace." And what did happen makes it clear that this peace has spread over the whole earth and sea, over the world where people dwell and where no one lives, over mountains, woodlands and hills, starting from that day on which he was going to leave his disciples and said to them, "My peace I give to you; not as the world gives do I give to you." Why did Christ speak in this way? Because the peace which comes from a human being is easily destroyed and subject to many changes. But Christ's peace is strong, unshaken, firm, fixed, steadfast, immune to death and unending.

Isaiah 10:21-22 — HOMILIES ON ROMANS 16:9

And what does Isaiah cry? "Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved." Do you see that he too does not say that all are to be saved, but that those that are worthy shall? For I regard not the multitude, he means, nor does a race diffused so far distress me, but those only do I save that yield themselves worthy of it. And he does not mention the "sand of the sea" without a reason, but to remind them of the ancient promise whereof they had made themselves unworthy. Why then are you troubled, as though the promise had failed, when all the Prophets show that it is not all that are to be saved? Then he mentions the mode of the salvation also. Observe the accuracy of the Prophet, and the judgment of the Apostle, what a testimony he has cited, how exceedingly apposite! For it not only shows us that those to be saved are some and not all, but also adds the way they are to be saved. How then are they to be saved, and how will God count them worthy of the benefit? "He will finish the work, and cut it short in righteousness," he says, "because a short work will the Lord make upon the earth." What he means then is somewhat of this sort. There is no need of fetching a circuit, and of trouble, and the vexation of the works of the Law, for the salvation is by a very short way. For such is faith, it holds salvation in a few short words.

Isaiah 11:4 — Unknown work

rod of his mouth....: He is not speaking literally, for all the language in this passage he employs in a spiritual sense.

Isaiah 11:5 — HOMILIES ON EPHESIANS 23

"Stand therefore," saith he, "having girded your loins with truth." He is not speaking of a literal, physical girdle, for all the language in this passage he employs in a spiritual sense. And observe how methodically he proceeds. First he girds up his soldier. What then is the meaning of this? The man that is loose in his life, and is dissolved in his lusts, and that has his thoughts trailing on the ground, him he braces up by means of this girdle, not suffering him to be impeded by the garments entangling his legs, but leaving him to run with his feet well at liberty. "Stand therefore, having girded your loins," saith he. By the "loins" here he means this; just what the keel is in ships, the same are the loins with us, the basis or groundwork of the whole body: for they are, as it were, a foundation, and upon them as the schools of the physicians tell you, the whole frame is built. So then in "girding up the loins" he compacts the foundation of our soul; for he is not of course speaking of these loins of our body, but is discoursing spiritually: and as the loins are the foundation alike of the parts both above and below, so is it also in the case of these spiritual loins.

Isaiah 11:6 — HOMILIES CONCERNING THE STATUES 3:5

I have heard many saying, "The threats of a king are like the wrath of a lion;" being full of dejection and lamentation. What then should we say to such? That He who said, "The wolves and the lambs shall feed together; and the leopard shall lie down with the kid, and the lion shall eat straw like the ox," will be able to convert the lion into a mild lamb. Let us therefore supplicate Him; let us send an embassy to Him; and He will doubtless allay the Emperor's wrath, and deliver us from the impending distress.

Isaiah 11:6 — DEMONSTRATION AGAINST THE PAGANS 6:8

The prophet also foretold the kinds of people from whom the church would be established. Not only the meek and the mild and the good would form the church. The wild, the inhuman and men whose ways were like those of wolves and lions and bulls would flock together with them and form one church. Hear how the prophet foretold the diversity of this flock when he said, "Then a wolf shall feed with a lamb." And by this he showed the simplicity of the way of life the church's rulers would live.

Isaiah 11:6 — HOMILIES ON THE GOSPEL OF MATTHEW 10:3

When he saith, "Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth;" he is signifying the exaltation of the lowly, the humiliation of the self-willed, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, saith he, but grace, and forgiveness of sins, affording great facility of salvation. Next he states the cause of these things, saying, "All flesh shall see the salvation of God;" no longer Jews and proselytes only, but also all earth and sea, and the whole race of men. Because by "the crooked things" he signified our whole corrupt life, publicans, harlots, robbers, magicians, as many as having been perverted before afterwards walked in the right way: much as He Himself likewise said, "publicans and harlots go into the kingdom of God before you," because they believed. And in other words also again the prophet declared the self-same thing, thus saying, "Then wolves and lambs shall feed together." For like as here by the hills and valleys, he meant that incongruities of character are blended into one and the same evenness of self-restraint, so also there, by the characters of the brute animals indicating the different dispositions of men, he again spoke of their being linked in one and the same harmony of godliness.

Isaiah 11:9 — Homily on the Gospel of Matthew 10

And in other words also again the prophet declared the self-same thing, thus saying, "Then wolves and lambs shall feed together." For like as here by the hills and valleys, he meant that incongruities of character are blended into one and the same evenness of self-restraint, so also there, by the characters of the brute animals indicating the different dispositions of men, he again spoke of their being linked in one and the same harmony of godliness. Here also, as before, stating the cause. That cause is, "There shall be He that riseth to reign over the Gentiles, in Him shall the Gentiles trust:" much the same as here too he said, "All flesh shall see the salvation of God," everywhere declaring that the power and knowledge of these our Gospels would be poured out to the ends of the world, converting the human race, from a brutish disposition and a fierce temper to something very gentle and mild.

Isaiah 11:9 — DEMONSTRATION AGAINST THE PAGANS 6:4

The successful spread of the gospel message all over the world was also predicted.

Isaiah 13:9 — Homily 43 on the Gospel of Matthew

Concerning that day, hear the prophets, saying, "The day of the Lord is incurable, full of anger and wrath." For there will be none to stand by, none to rescue, nowhere the face of Christ, so mild and calm. But as those who work in the mines are delivered over to certain cruel men, and see none of their friends, but those only that are set over them; so will it be then also: or rather not so, but even far more grievous. For here it is possible to go unto the king, and entreat, and free the condemned person: but there, no longer; for He permits it not, but they continue in the scorching torment, and in so great anguish, as it is not possible for words to tell.

Isaiah 13:21 — Homily 59 on the Gospel of Matthew

Wherefore I entreat, let us kill the serpent, let us shut up the wild beasts, let us stifle them, let us slay them, and these wicked thoughts let us give over to the sword of the Spirit, lest the prophet threaten us also with such things as he threatened Judea, that "The wild asses shall dance there, and porcupines, and serpents." For there are, there are even men worse than wild asses, living as it were in the wilderness, and kicking; yea the more part of the youth amongst us is like this. For indeed having wild lusts they thus leap, they kick, going about unbridled, and spend their diligence on no becoming object. And the fathers are to blame, who while they constrain the horsebreakers to discipline their horses with much attention, and suffer not the youth of the colt to go on long untamed, but put upon it both a rein, and all the rest, from the beginning; but their own young ones they overlook, going about for a long season unbridled, and without temperance; disgracing themselves, by fornications, and gamings, and continuings in the wicked theatres.

Isaiah 14:13-14 — Homily 11 Concerning the Statues

There were some who dared in the opinion of the multitude to immortalize themselves; and notwithstanding that the very sense of sight bore witness to their mortality, were ambitious to be called gods, and were honoured as such; to what a length of impiety would not many men have proceeded, if death had not gone on teaching all men the mortality and corruptibility of our nature? Hear, for instance, what the prophet says of a barbarian king, when seized with this frenzy. "I will exalt," saith he, "my throne above the stars of heaven; and I will be like unto the Most High." Afterwards, deriding him, and speaking of his death, he says, "Corruption is under thee, and the worm is thy covering;" but his meaning is, "Dost thou dare, O man, whom such an end is awaiting, to entertain such imaginations?"

Isaiah 14:27 — Discourse 4 on Lazarus and the Rich Man

They were ready to expose him [Joseph] to death, or to sorrow, or to slavery—to the uttermost ills. But the overruling God used the wickedness of the conspirators for the trial and approval of him who was sold and betrayed. In order that this result may not be thought to arise from any casual coincidence or accidental revolution of things, God, by means of the very men who opposed it, brought to pass the very result which they opposed, using His enemies for the approval of His servants, in order that you may learn, that what God has willed no one will hinder, and that none will turn aside His high hand; in order that whenever you are plotted against, you may not stumble or be downcast, but be enabled to know that the plot will result in good in the end, if only you bear your lot well.

Isaiah 14:27 — Homily 5 Against the Jews

They did not realize that if human hands had put an end to those things, then human hands could get them back for them. But it was God who destroyed their city, and no human power could ever change what God had decreed. "For what God, the Holy One, has planned who shall dissipate? His hand is stretched out; who will turn it back?" What God has reared up and wishes to remain, no man can tear down. In the same way, what he has destroyed and wishes to stay destroyed, no man can rebuild.

Isaiah 19:1 — Homily 56 on the Gospel of Matthew

What then? He Himself speaks nothing, nor Moses, nor Elias, but He that is greater than all, and more worthy of belief, the Father, uttereth a voice out of the cloud. Wherefore out of the cloud? Thus doth God ever appear. "For a cloud and darkness are round about Him;" and, "He sitteth on a light cloud;" and again, "Who maketh clouds His chariot;" and, "A cloud received Him out of their sight;" and, "As the Son of Man coming in the clouds." In order then that they might believe that the voice proceeds from God, it comes from thence. And the cloud was bright.

Isaiah 19:1 — Homily 2 on the Acts of the Apostles

That it was Jesus himself [at the ascension] they knew from the fact that he had been conversing with them (for had they seen only from a distance, they could not have recognized him by sight), but that he is taken up into heaven the angels themselves inform them. Observe how it is ordered, that not all is done by the Spirit, but the eyes also do their part. But why did "a cloud receive him"? This too was a sure sign that he went up to heaven. Not fire, as in the case of Elijah, nor fiery chariot, but "a cloud received him"; which was a symbol of heaven, as the prophet says, "Who makes the clouds his chariot"; it is of the Father himself that this is said. Therefore he says, "on a cloud"; in the symbol, he would say, of the divine power, for no other power is seen to appear on a cloud. For hear again what another prophet says: "The Lord sits upon a light cloud."

Isaiah 22:4 — HOMILIES CONCERNING THE STATUES 18:8

Grief is often capable of refreshing distressed souls, and of rendering a burdened conscience light: consider how often women, when they have lost their most beloved children, break their hearts, and perish, if they are forbidden to mourn, and to shed tears. But if they do all which those who are sad, are wont to do, they are relieved, and receive consolation. And what wonder that this should be the case with women, when you may even see a prophet affected in a similar manner? Therefore he was continually saying, "Suffer me—I will weep bitterly—labour not to comfort me, because of the spoiling of the daughter of my people." So that, oftentimes, sadness is the bearer of consolation; and if it is so with regard to this world, much more with regard to spiritual things.

Isaiah 22:4 — HOMILIES ON GENESIS 29:7

It is, after all, the practice of the prophets and the just to grieve not only for themselves but also for the rest of humankind.

Isaiah 26:9 — HOMILIES ON 1 TIMOTHY 14

But, as I said, at the crowing of the cock their President comes, and gently touching the sleeper with his foot, rouses them all. For there are none sleeping naked. Then as soon as they have arisen they stand up, and sing the prophetic hymns with much harmony, and well composed tunes. And neither harp nor pipe nor other musical instrument utters such sweet melodies, as you hear from the singing of these saints in their deep and quiet solitudes. And the songs themselves too are suitable, and full of the love of God. "In the night," they say, "lift up your hands unto God. With my soul have I desired Thee in the night, yea with my spirit within me will I seek Thee early."

Isaiah 26:10 — HOMILIES ON JOHN 12

For our Lord Jesus Christ came, not only that we might behold His glory here, but also that which shall be. For therefore He saith, "I will that these also be with Me where I am, that they may behold My glory." Now if the glory here was so bright and splendid, what can one say of that which shall be? for it shall appear not on this corruptible earth, nor while we are in perishable bodies, but in a creation which is imperishable, and waxes not old, and with such brightness as it is not possible even to represent in words. O blessed, thrice blessed, yea many times so, they who are deemed worthy to be beholders of that glory! It is concerning this that the prophet says, "Let the unrighteous be taken away, that he behold not the glory of the Lord." God grant that not one of us be taken away nor excluded ever from beholding it.

Isaiah 26:12 — HOMILIES CONCERNING THE STATUES 6:14

But I say all this now, and select all the histories that contain trials and tribulations, and the wrath of kings, and their evil designs, in order that we may fear nothing, save only offending God. For then also was there a furnace burning; yet they derided it, but feared sin. For they knew that if they were consumed in the fire, they should suffer nothing that was to be dreaded; but that if they were guilty of impiety: they should undergo the extremes of misery. It is the greatest punishment to commit sin, though we may remain unpunished; as on the other hand, it is the greatest honour and repose to live virtuously, though we may be punished. For sins separate us from God; as He Himself speaks; "Have not your sins separated between you and Me?" But punishments lead us back to God. As one saith, "Give peace; for Thou hast recompensed us for all things." Suppose any one hath a wound; which is the most deserving of fear, gangrene, or the surgeon's knife? the steel, or the devouring progress of the ulcer? Sin is a gangrene, punishment is the surgeon's knife. As then, he who hath a gangrene, although he is not lanced, hath to sustain the malady, and is then in the worse condition, when he is not lanced; so also the sinner, though he be not punished, is the most wretched of men; and is then especially wretched, when he hath no punishment, and is suffering no distress.

Isaiah 26:12 — HOMILIES ON LAZARUS AND THE RICH MAN 3

Whenever you see a man living in wickedness, and enjoying great prosperity, and suffering no calamity, on this account lament for him the more, because, being under the power of disease and grievous corruption, he increases his own weakness, becoming worse by luxury and indolence. For punishment is not in itself an evil, but the real evil is sin. The latter separates us from God; the former leads us to God, and mitigates His wrath. How is this shown? Hear the prophet saying, "O priests, comfort ye, comfort ye my people. Speak to the heart of Jerusalem, and say that she has received of the Lord's hand double for her sins." And again: "O Lord our God, give us peace, for thou hast repaid all to us."

Isaiah 26:19 — DEMONSTRATION AGAINST THE PAGANS 8:8

Isaiah made it clear that Christ will raise up all people when he said, "The dead shall be raised up again; even those in the tombs shall be raised up. For the dew from you is healing for them." That was not all. After his cross, after his slaughter, his glory will shine forth more brightly; after his resurrection, he will advance the message of his gospel still more.

Isaiah 28:11 — DEMONSTRATION AGAINST THE PAGANS 7:2

Someone might well ask how the apostles drew to themselves all these people. How did men who spoke only the language of the Jews win over the Scythian, the Indian, the Sarmatian and the Thracian? Because they received the gift of tongues through the Holy Spirit. Not only did the apostles say this but also the prophets when they made both these facts clear, namely, that the apostles received the gift of tongues and that they failed to win over the Jews. Hear how the prophet showed this when he said, " 'In foreign tongues and with other lips I shall speak to this people, and in this way they shall not hear me,' says the Lord."

Isaiah 29:9 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 8:1.1

Yes, it is possible to be drunk without wine; it is possible for a sober person to act as if he is drunk and to revel like a prodigal. If one could not get drunk without wine, the prophet would never have said, "Woe to those who are drunk not from wine"; if one could not get drunk without wine, Paul would never have said, "Do not be drunk with wine." For he said this as if there were a possibility of getting drunk some other way. And it is possible. A person can be drunk with anger, with unseemly desire, with greed, with vainglory, with ten thousand other passions. For drunkenness is nothing other than a loss of right reason, a derangement and depriving the soul of its health.

Isaiah 29:9 — BAPTISMAL INSTRUCTIONS 5:4

Since you are reasonable, I know that after my exhortation you will not permit yourselves to go beyond the bounds of what you need. But now it is appropriate for me to urge you not only to turn aside from drinking to excess but also to avoid the drunkenness that comes without drinking wine. For this kind is more dangerous. Don't be astonished at what I say, for it is possible to be drunk without wine. That you may know that this is possible, listen to the prophet, who said, "Woe to those who are drunk not from wine." But what is this drunkenness that does not come from wine? It takes many and varied forms. For anger makes us drunk; so too, vainglory, haughty madness, and all the deadly passions that spring up in us produce a kind of drunkenness and satiety that darkens our reason. For drunkenness is nothing more than the distraction of our minds from their natural ways, the straying of reason and the loss of our understanding.

Isaiah 29:13 — HOMILIES ON THE GOSPEL OF MATTHEW 11:9

For if we, when sending children to teachers, should we see them reaping no benefit thereby, begin to be severe in blaming the teachers, and remove them often to others; what excuse shall we have for not bestowing upon virtue even so much diligence as upon these earthly things, but forever bringing our tablets home empty? And yet our teachers here are more in number and greater. For no less than prophets and apostles and patriarchs, and all righteous men, are by us set over you as teachers in every Church. And not even so is there any profit, but if you have joined in chanting two or three Psalms, and making the accustomed prayers at random and anyhow, are so dismissed, ye think this enough for your salvation. Have ye not heard the prophet, saying (or rather God by the prophet), "This people honoreth me with their lips, but their heart is far from me?" Therefore, lest this be our case too, wipe thou out the letters, or rather the impressions, which the devil hath engraven in thy soul; and bring me a heart set free from worldly tumults, that without fear I may write on it what I will.

Isaiah 29:16 — AGAINST THE ANOMOEANS 2:36

If a man seems more comely to look upon than clay, this difference was not produced by a change of nature but by the wisdom of the craftsman. Why? Because you are no different from the clay. If you refuse to believe this, let the coffins and the cinerary urn convince you. And you will know that this is the truth if you have gone to visit the tombs of your forebearers. Therefore there is no difference between the clay and the potter.

Isaiah 30:1 — HOMILIES CONCERNING THE STATUES 3:5

Let every man and woman among us, whether meeting together at church, or remaining at home, call upon God with much earnestness, and He will doubtless accede to these petitions. Whence does this appear evident? Because He is exceedingly desirous, that we should always take refuge in Him, and in everything make our requests unto Him; and do nothing and speak nothing without Him. For men, when we trouble them repeatedly concerning our affairs, become slothful and evasive, and conduct themselves unpleasantly towards us; but with God it is quite the reverse. Not when we apply to him continually respecting our affairs, but when we fail to do so, then is he especially displeased. Hear at least what He reproves the Jews for, when He says, "Ye have taken counsel, but not of Me, and made treaties, but not by My Spirit." For this is the custom of those who love; they desire that all the concerns of their beloved should be accomplished by means of themselves; and that they should neither do anything, nor say anything, without them. On this account did God not only on that occasion, but again elsewhere, uttering a reproof, speak the same language. "They have reigned, but not by Me; they have ruled, and they made it not known to Me." Let us not then be slow to take refuge in Him continually; and whatever be the evil, it will in any case find its appropriate solution.

Isaiah 30:8 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:4.6

[Isaiah] set his prophecy down in writing in a new book so that, after his prophecy was fulfilled, what he had written might bear witness against the Jews of what the inspired prophet predicted to them a long time before. This is why he did not simply write it in a book, but in a new book, a book capable of staying sturdy for a long time without easily falling apart, a book which could last until the events described in it would come to pass.

Isaiah 30:10 — HOMILIES ON THE ACTS OF THE APOSTLES 19

Say, when is a person most insulted—when he is silent, and one makes no answer, or, when he does speak (and is unheeded)? So that the insult is greater in the present case, when He does speak and thou wilt not hear: greater the contempt. "Speak not to us," we read, they said of old to the Prophets: but ye do worse, saying, Speak: we will not do. For there they turned them away that they should not even speak, as feeling that from the voice itself they got some sort of awe and obligation; whereas you, in the excess of your contempt, do not even this. Believe me, if you stopped our mouths by putting your hands over them, the insult would not be so great as it is now. For say, whether shows greater contempt, he that hears, even when hindering by this action, or, he that will not even hear? Say—if we shall look at it as a case of an insult offered—suppose one person to check the party insulting him, and to stop his mouth, as being hurt by the insults, and another person to show no concern, but pretend not even to hear them: whether will show most contempt? Would you not say the latter? For the former shows that he feels himself hit: the latter all but stops the mouth of God.

Isaiah 33:2 — HOMILY ON EUTROPIUS 2:6

The master of the church has many names: being called the Father, the way, the life, the light, the arm, the propitiation, the foundation, the door, the sinless one, the treasure, Lord, God, Son, the only begotten, the form of God, the image of God. So it is with the church itself. Does one name suffice to present the whole truth? By no means. But for this reason there are countless names, that we may learn something concerning God, though it is but a small part.

Isaiah 34:4 — LETTER TO THE FALLEN THEODORE 1:12

Daniel said, "I beheld in the night a vision, and saw one coming with the clouds of heaven as the Son of man, and he came on to the Ancient of Days and was brought near to him. To him was given the dominion and the honor and the kingdom. And all people, tribes and tongues will serve him. His dominion is an eternal dominion, which shall not pass away. And his kingdom shall not be destroyed." … Then all the gates of heaven will be opened, or rather the heaven itself is taken away. For we read, "The heaven shall be rolled up like a scroll," wrapped up to the middle like the skin and covering of some tent, so as to be made into a more useful shape.

Isaiah 35:5 — DEMONSTRATION AGAINST THE PAGANS 3:9

And Isaiah went on to tell of other marvels and showed how Christ cured the lame, how he made the blind to see, and the mute to speak: "Then will the eyes of the blind be opened, then will the ears of the deaf hear." And thereafter he spoke of the other marvels: "Then will the lame man leap like a stag, and the tongue of those with impediments of speech will be clear and distinct." And this did not happen until his coming.

Isaiah 35:10 — LETTER TO THE FALLEN THEODORE 1:11

I ask you to consider the condition of the other life, so far as it is possible to consider it; for no words will suffice for an adequate description. But from the things which are told us, as if by means of certain riddles, let us try and get some indistinct vision of it. "Pain and sorrow and sighing," we read, "have fled away." What then could be more blessed than this life? It is not possible there to fear poverty and disease. It is not possible to see any one injuring or being injured, provoking or being provoked, or angry, or envious, or burning with any outrageous lust, or anxious concerning the supply of the necessities of life, or bemoaning himself over the loss of some dignity and power. For all the tempest of passion in us is quelled and brought to nothing, and all will be in a condition of peace and gladness and joy, all things serene and tranquil, all will be daylight and brightness, and light, not this present light but one excelling this in splendor as much as daylight is brighter than a lamp. For things are not concealed in that world by night or by a gathering of clouds. Bodies there are not set on fire and burned. For there is neither night nor evening there, nor cold nor heat, nor any other variation of seasons. But the condition is of a different kind, such as only they will know who have been deemed worthy of it. There is no old age there, nor any of the evils of old age, but all things relating to decay are utterly removed, and incorruptible glory reigns in every part. But greater than all these things is the perpetual enjoyment of relationship with Christ in the company of angels and archangels and the higher powers.

Isaiah 36:12 — HOMILIES ON THE GOSPEL OF MATTHEW 37:7

In order then that both our houses may be continually open to the one, and our ears to the others, let us purge away the filth from the ears of our soul. For as filth and mud close up the ears of our flesh, so do the harlot's songs, and worldly news, and debts, and the business of usury and loans, close up the ear of the mind, worse than any filth; nay rather, they do not close it up only, but also make it unclean. And they are putting dung in your ears, who tell you of these things. And that which the barbarian threatened, saying, "Ye shall eat your own dung," and what follows; this do these men also make you undergo, not in word, but in deeds; or rather, somewhat even much worse. For truly those songs are more loathsome even than all this; and what is yet worse, so far from feeling annoyance when ye hear them, ye rather laugh, when ye ought to abominate them and fly.

Isaiah 40:3 — HOMILIES ON THE GOSPEL OF MATTHEW 10:3

Thus the prophet saith that he shall come saying, "Prepare ye the way of the Lord, make his paths straight." And he himself when he was come said, "Bring forth fruits meet for repentance," which corresponds with, "Prepare ye the way of the Lord." Seest thou that both by the words of the prophet, and by his own preaching, this one thing is manifested alone; that he was come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all?

Isaiah 40:22-23 — AGAINST THE ANOMOEANS, HOMILY 2:24-25

When he spoke of the heavens, Isaiah said, "It is he who set up the heaven as a vaulted chamber and stretched it out as a tent over the earth." And he said of the earth, "It is he that comprehends the circle of the earth and made the earth as if it were nothing," even though the earth is so great and vast.… Despite the fact that the earth is so great and so vast, God made it with such ease that the prophet could find no fitting example. So he said that God made the earth "as if it were nothing."

Isaiah 43:10 — HOMILIES ON THE GOSPEL OF JOHN 4

Still I should like to ask our objectors, what means that which is said by the Prophet, "Before Me there was no God formed, nor is there any after Me"? For if the Son is younger than the Father, how, says He, "Nor is there any after me"? Will you take away the being of the Only-Begotten Himself? You either must dare this, or admit one Godhead with distinct Persons of the Father and Son.

Isaiah 43:25 — HOMILIES ON 2 CORINTHIANS 5:4

Groan bitterly, sacrifice confession, (for, saith he, "Declare thou first thy transgressions that thou mayest be justified,") sacrifice contrition of heart. These victims turn not to ashes nor dissolve into smoke nor melt into air; neither need they wood and fire, but only a deep-pricked heart. This is wood, this is fire to burn, yet not consume them. For he that prayeth with warmth is burnt, yet not consumed; but like gold that is tried by fire becometh brighter.

Isaiah 43:25 — HOMILIES ON REPENTANCE AND ALMSGIVING 7:4.11-12

We must always have these sins before our eyes, so we may be purified from them. And though God, by clemency, forgives you every sin, yet you, for the safety of your soul, must always have the sin before your eyes. For the memory of past sins hinders future ones; and one who is bitten by his past sins demonstrates the will to be steadfast about the next ones. For David says, "And my sin is ever before me," in order to have the past ones before his eyes and not to fall into future ones. That God demands this firm stance from us, listen to him say, "I am the one who blots out your sins, and I will not remember them; you, however, remember them, and we shall settle accounts, says the Lord. First state your sin so you may be justified." … Time does not excuse; rather, the manner of the repentant individual erases the sin.

Isaiah 43:25 — HOMILIES ON REPENTANCE AND ALMSGIVING 7:4.12

God does not wait for time to elapse after repentance. You stated your sin, you are justified. You repented, you have been shown mercy. Time does not excuse; rather, the manner of the repentant individual erases the sin. One individual may wait a long time and not gain salvation, and another, who confesses genuinely, is stripped of the sin inside a short time.

Isaiah 43:26 — CONCERNING THE POWER OF DEMONS 2:6

Do you wish that I shall speak of the ways of repentance? They are many and various and different, and all lead to heaven. The first way of repentance is condemnation of sins. "First declare your sins, that you may be justified."

Isaiah 45:2 — HOMILIES CONCERNING THE STATUES 7:1

Therefore, let us fear nothing so much as sin and transgression. Let us not fear punishment, and then we shall escape punishment. Even as the Three Children were not afraid of the furnace, and so escaped from the furnace. Such indeed it becomes the servants of God to be. For if those who were brought up under the Old dispensation, when death was not yet slain, nor his "brazen gates broken down," nor his "iron bars smitten in sunder;" so nobly encountered their end, how destitute of all defence or excuse shall we be, if, after having had the benefit of such great grace, we attain not even to the same measure of virtue as they did, now when death is only a name, devoid of reality. For death is nothing more than a sleep, a journey, a migration, a rest, a tranquil haven; an escape from trouble, and a freedom from the cares of this present life!

Isaiah 45:3 — DEMONSTRATION AGAINST THE PAGANS 4:14-15

"I will give you the treasures of darkness." … This is the way [Isaiah] referred to hell. Even if it was hell, it still preserved the sacred souls and precious vessels, Abraham, Isaac and Jacob. This is why Isaiah called it a place of treasures, even if in darkness, because the Sun of justice had not yet penetrated there with its rays or with any message on the resurrection.

Isaiah 45:6 — AGAINST THE ANOMOEANS, HOMILY 5:23

The prophets were not denying the Son (God forbid!), but they wished to cure the Jews of their weakness and, meanwhile, to persuade them to give up their belief in the many gods that did not exist.

Isaiah 45:7 — CONCERNING THE POWER OF DEMONS 1:5

He calls this evil therefore which chastens them, which makes them purer, which renders them more zealous, which leads them on to love of wisdom; not that which comes under suspicion and is worthy of reproach; for that is not a work of God, but an invention of our own will. He calls then by the name of evil the affliction, which arises from our punishment; thus naming it not in regard to its own nature, but according to that view which men take of it. For since we are accustomed to call by the name of evil, not only thefts and adulteries, but also calamities; so he has called the matter, according to the estimate of mankind. This then is that which the prophet saith "There is no evil in the city which the Lord hath not done." This too by means of Isaiah God has made clear saying "I am God who maketh peace and createth evil," again naming calamities evils. This evil also Christ hints at, thus saying to the disciples, "sufficient for the day is the evil thereof," that is to say the affliction, the misery. It is manifest then on all sides, that he here calls punishment evil; and himself brings these upon us, affording us the greatest view of his providence. For the physician is not only to be commended when he leads forth the patient into gardens and meadows, nor even into baths and pools of water, nor yet when he sets before him a well furnished table, but when he orders him to remain without food, when he oppresses him with hunger and lays him low with thirst, confines him to his bed, both making his house a prison, and depriving him of the very light, and shadowing his room on all sides with curtains, and when he cuts, and when he cauterizes, and when he brings his bitter medicines, he is equally a physician. How is it not then preposterous to call him a physician who does so many evil things, but to blaspheme God, if at any time He doeth one of these things, if He bring on either famine or death, and to reject his providence over all?

Isaiah 45:7 — HOMILIES ON ISAIAH 45:6-7

These things have thus been clearly shown to you to be in some cases bad, some good and some in between, … the inspired author is saying the in-between things are not really bad but are thought to be by the general run of people—things like captivity, servitude and exile. Now, it is necessary to explain the reason for this statement. Loving as [God] is and quick to show mercy, while slow in exercising retribution and punishment, God sent prophets so as to avoid consigning the Jews to punishment, intending to frighten them in word, so as not to punish them in deed.…Observing this and wishing to undermine the reform that was the result of such a threat, the devil sent down false prophets, and in contradiction of the prophets' threats of captivity, servitude and famine, false prophets preached the opposite—peace, prosperity and enjoyment of countless good things. Hence, the genuine prophets also mocked the false by saying, "Peace, peace—and where is peace?" This every scholar knows, that everything happened just as the prophets had foretold against the false prophets, who were undermining the people's zeal. So when they undermined the people in this way and corrupted them, God said through the prophets, "I, God, am making peace and creating evils." What sort of evils? Those mentioned—captivity, servitude and the like. Not fornication, licentiousness, avarice and anything else like that.… Do not let the false prophets undermine you; God can give you peace and consign you to captivity, which is the meaning of "making peace and creating evils." For you to learn that this is true, let us make a precise examination of the individual expressions. After saying before, "I am the one who brought light and darkness into being," he then went on to say, "making peace and creating evils." He cited two opposites first, and two opposites after that, for you to learn that he is referring not to fornication but to calamities. I mean, what is set as the opposite of peace? Clearly captivity, not licentiousness or fornication or avarice. So just as he cited two opposites first, so too in this case; the opposite of peace is not fornication, or adultery, or licentiousness or the other vices, but captivity and servitude.

Isaiah 47:13 — HOMILIES ON THE GOSPEL OF JOHN 19

So also His Father makes great account of prophecy, when He sets Himself against the honor paid to idols: "Let them declare to you," saith He, "what shall come upon you"; and again, "I have declared, and have saved, and there was no foreign God amongst you"; and He brings this forward through all prophecy. Because prophecy is especially the work of God, which devils cannot even imitate, though they strive exceedingly. For in the case of miracles there may be delusion; but exactly to foretell the future belongs to that pure Nature alone. Or if devils ever have done so, it was by deceiving the simpler sort; whence their oracles are always easily detected.

Isaiah 50:7 — LETTERS TO OLYMPIAS 7:2

Nevertheless, you will say, adversity is a terrible thing and grievous to be borne. Yet look at it again compared with another image and then also learn to despise it. For the railings, and insults, and reproaches, and gibes inflicted by enemies, and their plots are compared to a worn-out garment, and moth-eaten wool when God says "Fear ye not the reproach of men, neither be ye afraid of their revilings, for they shall wax old as doth a garment, and like moth-eaten wool so shall they be consumed." Therefore let none of these things which are happening trouble thee, but ceasing to invoke the aid of this or that person, and to run after shadows (for such are human alliances), do thou persistently call upon Jesus, whom thou servest, merely to bow his head; and in a moment of time all these evils will be dissolved.

Isaiah 52:14 — HOMILIES ON THE GOSPEL OF MATTHEW 85:1

All which things the prophet Isaiah foretold, thus proclaiming beforehand, and by one word intimating all this insolence. For "like as many were astonished at thee," he saith, "so shall thy form be held inglorious of men, and thy glory of the sons of men." For what could be equal to this insolence? On that face which the sea, when it saw it, had reverenced, from which the sun, when it beheld it on the cross, turned away his rays, they did spit, and struck it with the palms of their hands, and some upon the head; giving full swing in every way to their own madness. For indeed they inflicted the blows that are most insulting of all, buffeting, smiting with the palms of their hands, and to these blows adding the insult of spitting at Him.

Isaiah 53:2 — HOMILIES ON THE GOSPEL OF MATTHEW 27:2

For not by any means in working wonders only was He wonderful, but even when merely showing Himself, He was full of great grace; and to declare this the prophet said, "Fair in beauty beyond the children of men." And if Esaias saith, "He hath no form nor comeliness," he affirms it either in comparison of the glory of His Godhead, which surpasses all utterance and description; or as declaring what took place at His passion, and the dishonor which He underwent at the season of the cross, and the mean estate which throughout His life He exemplified in all respects. Further: He did not first give "commandment to depart unto the other side," nor until He had healed them. For surely they could not have borne it. As therefore on the mountain they not only continued with Him while exhorting them, but also when it was silence followed Him; so here too, not in His miracles only did they wait on Him, but also when He had ceased again, from His very countenance receiving no small benefit. For if Moses had his face made glorious, and Stephen like that of an angel; consider thou our common Lord, what manner of person it was likely He would appear at such a time.

Isaiah 53:9 — DEMONSTRATION AGAINST THE PAGANS 4:7

Then to show that the court was corrupt and the sentence unjust, he went on to say, "In his humiliation his legal trial was taken away," that is, no one judged justly in his case.

Isaiah 53:9 — COMMENTARY ON GALATIANS 3

In reality, the people were subject to another curse, which says, "Cursed is everyone who does not continue in all that is written in the book of the law." To this curse, I say, people were subject, for no person had continued in or was a keeper of the whole law. But Christ exchanged this curse for the other, "Cursed is every one that hangs on a tree." … It was necessary for him who is about to relieve us from a curse to be himself free of it. But he received another instead of ours. Therefore Christ took on himself just such curse and thereby relieved us from the curse. It was like an innocent person deciding to die for another sentenced to death, and so rescuing him from punishment. For Christ took on him not the curse of transgression but the other curse, in order to remove that of others. For "he had done no violence, neither was any deceit in his mouth."

Isaiah 53:9 — ON THE EPISTLE TO THE HEBREWS 13:7

And is not one ashamed to say that God is not crafty or deceitful? Concerning him, however, in respect of the flesh, it might be reasonable [to say it].

Isaiah 53:11 — DEMONSTRATION AGAINST THE PAGANS 4:12-13

[David] predicted that Christ would rise again. "You will not leave my soul in hell, nor will you allow your holy one to see corruption." Isaiah expressed the same thing in a different way. For he said, "The Lord wishes to cleanse him from his wounds, to show him light, to justify the righteous one who served many well."Isaiah established that the slaying of Christ was a ransom for humanity's sins when he said, "He has borne the sins of many." And he will free humankind from demons, for as Isaiah said, "He will divide the spoils of the strong." And the same prophet spoke out clearly that Christ did this through his death when he said, "Because his soul was delivered up to death." That Christ would be put in charge over the whole world he revealed by these words of his, "He shall inherit many."

Isaiah 53:12 — BAPTISMAL INSTRUCTIONS 10:14

Hear, at least, what God says to the Jews, "As my child Isaiah walked, naked and barefoot, so shall the children of Israel walk into captivity naked and barefoot." He wishes, therefore, to remind you by your appearance that the devil held sway over you, and he brings you to the recollection of how lowly born you were before regeneration. Hence, you stand not only naked and unshod, but you even stand with upturned hands to confess God's future sovereignty to which you draw near. You are all the spoils and booty of war. Isaiah mentioned these spoils long ago, before our release from troubles, when he prophesied as follows, "He shall divide the spoils of the strong."

Isaiah 54:1 — COMMENTARY ON GALATIANS 4

Who is this who before was "barren" and "desolate"? Clearly it is the church of the Gentiles, which was before deprived of the knowledge of God. Who is "she who has the husband"? Plainly the synagogue. Yet the barren woman surpassed her in the number of her children, for the other embraces one nation, but the children of the church have filled the country of the Greeks and of the barbarians, the earth and the sea, the whole habitable world.

Isaiah 55:1 — HOMILIES ON REPENTANCE AND ALMSGIVING 7:6.22

As long as the virtues are found before us and are sold cheaply, let us take from the munificent One, let us grasp, let us purchase.… As long as the festival lasts, let us buy alms, or, better yet, let us purchase salvation through almsgiving. You clothe Christ when you clothe the poor.

Isaiah 55:8 — LETTER TO THE FALLEN THEODORE 1:15

"For my counsels are not as your counsels." … Now if we admit to our favor household slaves when they have offended against us, on their promising to become better, and place them again in their former position and sometimes even grant them greater freedom of speech than before, much more does God act thus. For if God had made us in order to punish us, we might well have despaired and questioned the possibility of our own salvation. But if he created us for no other reason than his own good will, and with a view to our enjoying everlasting blessings, and if he does and contrives everything for this end, from the first day until the present time, what is there which can ever cause us to doubt? Have we provoked him severely, in a way no other person did? This is just the reason why we ought specially to abstain from our present deeds and to repent for the past and exhibit a great change. For the evils we have once perpetrated cannot provoke him so much as our being unwilling to make any change in the future. For to sin may be a merely human failing, but to continue in the same sin ceases to be human and becomes altogether devilish.

Isaiah 55:8 — Homily on Acts 50

Do not want to be more merciful than God, or rather, if you wish it, you will not be able, not even in the least degree. How should you? As far as the heaven is from the earth, Scripture says, so far are My counsels from your counsels: and again, If ye, He says, being evil, know how to give good gifts unto your children, how much more your heavenly Father? But in fact this talk is mere pretext and subterfuge. Let us not prevaricate with God's commandments.

Isaiah 56:10 — HOMILIES ON GENESIS 12:10

Hence even sacred Scripture, with these sorts of disturbing passions in mind, in many places applies the names of brutes and of wild beasts to those gifted with reason; sometimes it calls them "dogs" on account of their shameful and headstrong behavior—"dumb dogs," since they are "unable even to bark."

Isaiah 57:18 — LETTER TO THE FALLEN THEODORE 1:6

For such is the loving-kindness of God; he never turns his face away from a sincere repentance, but if any one has pushed on to the very extremity of wickedness and chooses to return afterwards toward the path of virtue, God accepts and welcomes and does everything so as to restore him to his former position.

Isaiah 57:19 — ON THE EPISTLE TO THE HEBREWS 9:9

But let us humble our own souls by almsgiving and forgiving our neighbors their trespasses, by not remembering injuries or avenging ourselves. If we continually reflect on our sins, no external circumstances can make us elated, neither riches, nor power, nor authority nor honor; no, even should we sit in the imperial chariot itself, we cry bitterly.

Isaiah 58:6 — HOMILIES ON GENESIS 8:15

Do you see, dearly beloved, what true fasting really is? Let us perform this kind and not entertain the facile notion held by many that the essence of fasting lies in going without food till evening. This is not the end in view, but that we should demonstrate, along with abstinence from food, abstinence also from whatever is harmful, and should give close attention to spiritual duties. The person fasting ought to be reserved, peaceful, meek, humble, indifferent to the esteem of this world.

Isaiah 58:9 — HOMILIES ON THE GOSPEL OF MATTHEW 54:8

For were He distant from us in place, thou mightest well doubt, but if He is present everywhere, to him that strives and is in earnest He is near. Wherefore also the prophet said, "I will fear no evil, for Thou art with me;" and God Himself again, "I am a God nigh at hand, and not a God afar off." Then as our sins separate us from Him, so do our righteousnesses draw us nigh unto Him. "For while thou art yet speaking," it is said, "I will say, Here I am." What father would ever be thus obedient to his offspring? What mother is there, so ready, and continually standing, if haply her children call her? There is not one, no father, no mother: but God stands continually waiting, if any of his servants should perchance call Him; and never, when we have called as we ought, hath He refused to hear. Therefore He saith, "While thou art yet speaking," I do not wait for thee to finish, and I straightway hearken. Let us call Him therefore, as it is His will to be called. But what is this His will? "Loose," saith He, "every band of iniquity, unloose the twisted knots of oppressive covenants, tear in pieces every unjust contract. Break thy bread to the hungry, and bring in the poor that are cast out to thy house. If thou seest one naked, cover him, and them that belong to thy seed thou shalt not overlook. Then shall thy light break forth in the morning, and thine healings shall spring forth speedily, and thy righteousness shall go before thee, and the glory of the Lord shall cover thee. Then thou shalt call upon me, and I will give ear unto thee; whilst thou art yet speaking, I will say, Lo! here I am."

Isaiah 59:2 — LETTER TO THE FALLEN THEODORE 1:8

For He Himself never turns away from us, but it is we who put ourselves far off: for "I am a God" we read "at hand and not a God afar off." And again, when He was rebuking them by the mouth of this prophet He said "Do not your sins separate between you and me?" Inasmuch then as this is the cause which puts us far from God, let us remove this obnoxious barrier, which prevents any near approach being made. But now hear how this has actually occurred in real instances. Amongst the Corinthians some man of mark committed a sin such as was not named even among the Gentiles. This man was a believer and belonged to the household of Christ; and some say that he was actually a member of the priesthood. What then? Did Paul cut him off from the communion of those who were in the way of salvation. By no means: for he himself it is who rebukes the Corinthians countless times, backwards and forwards, because they did not bring the man to a state of repentance: but, desiring to prove to us that there is no sin which cannot be healed, he said again concerning the man who had transgressed more grievously than the Gentiles: "Deliver such an one to Satan for destruction of the flesh that his spirit may be saved in the day of the Lord Jesus Christ."

Isaiah 59:2 — HOMILIES CONCERNING THE STATUES 6:14

It is the greatest punishment to commit sin, though we may remain unpunished; as on the other hand, it is the greatest honour and repose to live virtuously, though we may be punished. For sins separate us from God; as He Himself speaks; "Have not your sins separated between you and Me?" But punishments lead us back to God. As one saith, "Give peace; for Thou hast recompensed us for all things." Suppose any one hath a wound; which is the most deserving of fear, gangrene, or the surgeon's knife? the steel, or the devouring progress of the ulcer? Sin is a gangrene, punishment is the surgeon's knife. As then, he who hath a gangrene, although he is not lanced, hath to sustain the malady, and is then in the worse condition, when he is not lanced; so also the sinner, though he be not punished, is the most wretched of men; and is then especially wretched, when he hath no punishment, and is suffering no distress.

Isaiah 59:2 — HOMILIES ON EPHESIANS 5

What the middle wall of partition is, he interprets by saying, "the enmity having abolished in His flesh, even the law of commandments contained in ordinances." Some indeed affirm that he means the wall of the Jews against the Greeks, because it did not allow the Jews to hold intercourse with the Greeks. To me, however, this does not seem to be the meaning, but rather that he calls "the enmity in the flesh," a middle wall, in that it is a common barrier, cutting us off alike from God. As the Prophet says, "Your iniquities separate between you and Me;" for that enmity which He had both against Jews and Gentiles was, as it were, a middle wall. And this, whilst the law existed, was not only not abolished, but rather was strengthened; "for the law," saith the Apostle, "worketh wrath."

Isaiah 64:4 — LETTER TO THE FALLEN THEODORE 1:13

Let us scrutinize those who enjoy the good things of the world in this present life, I mean wealth and power and glory. Exulting with delight, they reckon themselves as no longer being on the earth. They act this way even though the things that they are enjoying are acknowledged not to be really good and do not abide with them but take to flight more quickly than a dream. And even if these things should even last for a little time, their favor is displayed within the limits of this present life and cannot accompany us further. Now if these things uplift those who possess them to such a pitch of joy, what do you suppose is the condition of those souls that are invited to enjoy the countless blessings in heaven, blessings that are always securely fixed and stable? And not only this, but also in their quantity and quality heaven's blessings excel present things to such an extent as never entered even the heart of the human being.

Isaiah 66:24 — HOMILIES ON GENESIS 22:21

If … we have any sense of our own salvation, let us, while we still have time, abandon evil ways, concern ourselves with virtue and despise vainglory.

James 1:2 — CATENA

Suffering is a real bond, an encouragement to greater love, and the basis of spiritual perfection and godliness. Listen to the one who says: "If you want to serve the Lord, prepare your soul for temptation." And again Christ said: "In the world you will have tribulation, but take courage." And again: "straight and narrow is the way." Everywhere you see suffering being praised, everywhere it is accepted as necessary for us. For in the world there is no one who wins a trophy without suffering, who has not strengthened himself with labors and dieting and exercise and vigils and many other things like that. How much more is that true in this battle!

James 1:12 — ON THE INCOMPREHENSIBLE NATURE OF GOD 6.7

We see no garments or cloaks, but we see crowns more valuable than any gold, than any contest prizes or rewards, and ten thousand blessings stored up for those who live upright and virtuous lives on earth.

James 1:15 — CATENA

If we sin when we are drunk with pleasure, we do not notice it. But when it gives birth and reaches its goal, then all the pleasure is extinguished and the bitter core of our mind comes to the surface. This stands in contrast to women in labor. For before they give birth, such women have great pain and suffering, but afterwards the pain goes away, leaving their bodies along with the child. But here it is quite different. For until we labor and give birth to our corrupt thoughts, we are happy and joyful. But once the wicked child called sin is born we are in pain as we realize the shame to which we have given birth, and then we are pierced through more deeply than any woman in labor. Therefore I beg you right from the start not to welcome any corrupt thought, for if we do so the seeds will grow inside us, and if we get to that stage, the sin inside us will come out in deeds and strike us dead by condemning us, in spite of all our confessions and tears. For there is nothing more destructive than sin.

James 1:27 — CATENA

We can become more like God if we are merciful and compassionate. If we do not do these things, we have nothing at all to our credit. God does not say that if we fast we shall be like him. Rather he wants us to be merciful, as he himself is. "I desire mercy," he says, "and not sacrifice."

James 2:1 — CATENA

What does it matter if you think highly of yourself, when someone else despises you? Are we not all one body, both great and small? Therefore if in principle we are all one and members of each other, why do you mindlessly exalt yourself? Why do you bring shame on your brother? For just as he is a part of you, so you too are a part of him.

James 2:3 — CATENA

There is no difference between rich and poor in Christ. Pay no attention to the outward appearance, but look for the inner faith instead.

James 2:6 — CATENA

Bear their greed as patiently as you can! Those people destroy themselves, not you. For while they rob you of your money, they strip themselves of God's favor and help. For the one who bases his life on greed and gathers all the wealth of the world around him is in fact the poorest of all.

James 2:13 — CATENA

Mercy is the highest art and the shield of those who practice it. It is the friend of God, standing always next to him and freely blessing whatever he wishes. It must not be despised by us. For in its purity it grants great liberty to those who respond to it in kind. It must be shown to those who have quarreled with us, as well as to those who have sinned against us, so great is its power. It breaks chains, dispels darkness, extinguishes fire, kills the worm and takes away the gnashing of teeth. By it the gates of heaven open with the greatest of ease. In short, mercy is a queen which makes men like God.

James 2:18 — CATENA

Even if somebody believes rightly in the Father and the Son, as well as in the Holy Spirit, if he does not lead the right kind of life, his faith will not benefit him at all as far as his salvation is concerned. For although Jesus says: "This is eternal life, to know you, the only true God," we must not think that merely uttering the words is enough to save us. For our life and behavior must be pure as well.

James 2:26 — SERMONS ON GENESIS 2.14

Faith without works is dead, and works without faith are dead also. For if we have sound doctrine but fail in living, the doctrine is of no use to us. Likewise if we take pains with life but are careless about doctrine, that will not be any good to us either. It is therefore necessary to shore up the spiritual edifice in both directions.

James 3:1 — CATENA

Teaching without setting an example is not only worthless but also brings great punishment and judgment on the one who leads his life with such heedlessness, throwing out the pride of those who do not want to practice what they preach. So reject the teaching of those who teach without setting an example and pass judgment on them. Yet if there is no contradiction between what he says and what he does, and he is able to control his entire body, then do not condemn him. For if he teaches such things and surrounds the right words of his faith with outstanding deeds corresponding to it, it is clear that he is fully in charge of his body and has no love for the things of the world.

James 3:6 — CATENA

Therefore, guard the tip of the tongue, for it is like a majestic stallion. For if you put a bit in its mouth and teach it to walk in order, it adapts to this and is satisfied. But if you let it run wild, it becomes the vehicle of the devil and his angels.

James 3:8 — CATENA

The tongue is a piercing sword. But let us not wound others with it; rather let us cut off our own gangrene.

James 3:16 — CATENA

Let us cleanse the eyes of our souls of all filth. For just as filth and mud blind the eyes of the flesh, so too worldly concerns and discussions about moneymaking can dull the hearing of our minds more effectively than any filth, and not only corrupt them but do wicked things as well.

James 4:9 — CATENA

The person who repents after sinning is worthy of blessings, not of mourning, as he returns to the company of the righteous. First, confess your sins that you may be justified, for if someone is not ashamed of his sin he is miserable, not so much because he fell from grace but because he has remained in his fallen state. And if it is a wicked thing not to repent after sinning, what punishment will someone deserve who sins as a matter of course? If a person overcome with the need to repent is unclean, what forgiveness will there be for someone who suffers because he remains in his sins?

James 4:15 — CATENA

James is not trying to take away our freedom to decide, but he is showing us that it is not just what we want that matters. We need God's grace to complement our efforts and ought to rely not on them but on God's love for us. As it says in Proverbs: "Do not boast about tomorrow, for you do not know what a day may bring forth."

James 4:17 — CATENA

James does not remove the power to do good, but he shows that it is not just a matter of one's own will. To do good as we ought, we need the grace of God.

James 5:3 — CATENA

Let us go in by the narrow way. How long will luxury last? How long will there be licentiousness? Have not the heedless among us been warned? What about the mockers and the procrastinators? Will not their banquets and gluttony and self-satisfaction, not to mention their wealth, their possessions and their property all disappear? What reward have they got? Death. And what will their end be? Dust and ashes, urns and worms.

James 5:5 — CATENA

What then? Has luxury been condemned? It certainly has—so why do you continue to strive for it? A man has made bread, but the excess has been trimmed away. A man has made wine, but the excess has been cut off there also. God desires that we should pray not for impure food but for souls set free from excess. For everything that God has created is good, and nothing which has been received with thanks is to be despised.

James 5:8 — CATENA

Longsuffering toward one another and patience to those outside. Longsuffering is what we show toward those who can return it, and patience is how we act toward those who cannot do the same to us.

James 5:11 — CATENA

It is a great thing if we can give thanks with great joy. But there is such a thing as giving thanks out of fear, and also such a thing as giving thanks in grief. This is what Job did when, in great suffering, he thanked God, saying: "The Lord has given, the Lord has taken away." Let no one say that he was not grieving over what had happened to him or that he did not feel it deeply. Do not take away the great praise due to the righteous.… How great is this praise? Tell me, in what circumstances do you bless Job? Is it when he had all those camels and flocks and herds? Or is it when he says: "The Lord has given and the Lord has taken away"? For the devil also harms us not in order to take our possessions away so that we have nothing left but so that when that happens he can force us to curse God because of it.

James 5:12 — CATENA

What if someone swears an oath and claims that he was forced to do so? The fear of God is more powerful than any force. For though you may start out by swearing all kinds of promises, you will not keep any of them. Moreover, you would not dare to swear or give an oath in matters of human law, which you accept whether you want to or not. You would certainly never claim that you were forced into doing so. Now the person who has heard the blessings of God and who has prepared himself as Christ has commanded will never claim any need to do anything of the kind, for he is respected and honored by all. What is needed beyond a simple yes and no? An oath adds nothing to these, for no one has to be told that evil is the source of both excess and its deficient opposite. An oath is a form of excess.

James 5:18 — CATENA

The word of the prophet went forth and suddenly the air was changed, the sky became bronze, not because its nature was altered but because of the electric effect which was produced. Suddenly the elements were transformed, as the prophet's word fell like a fiery bolt on the hollow parts of the earth, and immediately everything dried up, became a desert and disappeared.

James 5:20 — CATENA

And how do you go about converting someone? It is like the seeds sown by farmers. They are sown once, but they do not survive forever unless they are carefully nurtured. And unless the tillers of the soil protect the seeds, they will be exposed to the birds and to every seed-eating creature. We are just like this, unless we protect what has been sown in us by constant care, for the devil will snatch it away and our own lethargy will destroy it. The sun dries it up, the rain drowns it, and weeds choke it, so that it is not enough for the sower to pass by once only. Rather he must tend it often, driving away the birds of the air, pulling up the weeds and filling up the rocky places with much soil. He must prevent, block off and eject any form of destruction. Where soil is concerned, everything depends on the farmer, for without him it remains lifeless, ready only to suffer harm. It is not like that with spiritual soil however. For in spiritual matters it is not all up to the teachers; at least half the effort must come from the pupils. It is up to us the teachers to sow the seed but up to you the pupils to do the rest.

Judges 4:4-9 — HOMILIES ON THE GOSPEL OF JOHN 61

For nothing, nothing is more powerful than a pious and sensible woman to bring a man into proper order, and to mould his soul as she will. For he will not endure friends, or teachers, or rulers, as he will his partner advising and counseling him, since the advice carries even some pleasure with it, because she who gives the counsel is greatly loved. I could tell of many hard and disobedient men who have been softened in this way. For she who shares his table, his bed, and his embraces, his words and secrets, his comings in and goings out, and many other things, who is entirely given up and joined to him, as it is likely that a body would be joined to a head, if she happen to be discreet and well attuned, will go beyond and excel all others in the management of her husband. Wherefore I exhort women to make this their employment, and to give fitting counsel. For as they have great power for good, so have they also for evil. A woman destroyed Absalom, a woman destroyed Amnon, a woman was like to have destroyed Job, a woman rescued Nabal from the slaughter. Women have preserved whole nations; for Deborah and Judith exhibited successes worthy of men; so also do ten thousand other women. Wherefore Paul saith, "For what knowest thou, O wife, whether thou shall save thy husband?" And in those times we see Persis and Mary and Priscilla taking part in the labors of the Apostles; whom we also needs must imitate, and not by words only, but also by actions, bring into order him that dwelleth with us.

Judges 11:39-40 — HOMILIES CONCERNING THE STATUES 14.7

For Jephthah likewise, when he had promised that the first thing that met him, after a victorious battle, he would sacrifice, fell into the snare of child-murder; for his daughter first meeting him, he sacrificed her and God did not forbid it. And I know, indeed, that many of the unbelievers impugn us of cruelty and inhumanity on account of this sacrifice; but I should say, that the concession in the case of this sacrifice was a striking example of providence and clemency; and that it was in care for our race that He did not prevent that sacrifice. For if after that vow and promise He had forbidden the sacrifice, many also who were subsequent to Jephthah, in the expectation that God would not receive their vows, would have increased the number of such vows, and proceeding on their way would have fallen into child-murder. But now, by suffering this vow to be actually fulfilled, He put a stop to all such cases in future. And to shew that this is true, after Jephthah's daughter had been slain, in order that the calamity might be always remembered, and that her fate might not be consigned to oblivion, it became a law among the Jews, that the virgins assembling at the same season should bewail during forty days the sacrifice which had taken place; in order that renewing the memory of it by lamentation, they should make all men wiser for the future; and that they might learn that it was not after the mind of God that this should be done, for in that case He would not have permitted the virgins to bewail and lament her. And that what I have said is not conjectural, the event demonstrated; for after this sacrifice, no one vowed such a vow unto God. Therefore also He did not indeed forbid this; but what He had expressly enjoined in the case of Isaac, that He directly prohibited; plainly shewing through both cases, that He doth not delight in such sacrifices.

Jeremiah 1:6 — HOMILIES ON 1 CORINTHIANS 29:2

Therefore, you see, they had power either to speak or to refrain from speaking. For they were not bound by necessity, but were honored with a privilege. For this cause Jonah fled; for this cause Ezekiel delayed; for this cause Jeremiah excused himself. And God thrusts them not on by compulsion, but advising, exhorting, threatening; not darkening their mind; for to cause distraction and madness and great darkness, is the proper work of a demon: but it is God's work to illuminate and with consideration to teach things needful.

Jeremiah 1:9 — HOMILIES ON THE GOSPEL OF JOHN 69

Surely these things were said for their sakes, that they might have no pretense of excuse. Since if this were not the case, what shall He have more than Isaiah? for he too saith the very same thing, "The Lord God giveth me the tongue of the learned, that I should know when I ought to speak a word." What more than Jeremiah? for he too when he was sent was inspired. What then Ezekiel? for he too, after eating the roll, so spake.

Jeremiah 2:5 — HOMILIES ON THE GOSPEL OF MATTHEW 68:2

And elsewhere again, "What transgression have your fathers found in me?" And again, "O my people, what have I done unto thee? and wherein have I grieved thee?" showing their thankless disposition, and that when in the enjoyment of all things, they requited it by the contraries; but here He expresses it with yet greater force. For He doth not plead, Himself, saying, "What ought I to have done that I have not done?" but brings in themselves to judge, that nothing hath been wanting, and to condemn themselves.

Jeremiah 2:5 — HOMILIES ON REPENTANCE AND ALMSGIVING. 4:5.23

Again, elsewhere he says, "What fault have your fathers found in me?" That which is said is great and marvelous, because what he says means, "What wrong have I done?" God tells human beings, "What sin have I committed?"—something that not even slaves tolerate that their master utter.

Jeremiah 2:11 — HOMILIES ON TITUS 3

And what wonder? for He permitted opinions erroneous, and unworthy of Himself, to prevail, as that He was a body formerly, and that He was visible. In opposition to which He says, "God is a Spirit." Again, that He delighted in sacrifices, which is far from His nature. And He utters words at variance with His declarations of Himself, and many such things. For He nowhere considers His own dignity, but always what will be profitable to us. And if a father considers not his own dignity, but talks lispingly with his children, and calls their meat and drink not by their Greek names, but by some childish and barbarous words, much more doth God. Even in reproving He condescends, as when He speaks by the prophet, "Hath a nation changed their gods?", and in every part of Scripture there are instances of His condescension both in words and actions.

Jeremiah 2:11 — HOMILIES ON THE GOSPEL OF MATTHEW 17:6

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

Jeremiah 2:13 — AGAINST THE ANOMOEANS 5:41

Still the Anomoeans have another well-rehearsed argument. What is that? Scripture says, "God is spirit." Tell me, then, does that bring his essence to light? Will anyone accept that argument if he has even drawn a little way near to the doors of the divine Scriptures? According to that argument, God will also be fire, just as it has been written that God is spirit, so has it been written, "Our God is a consuming fire," and again, "a fountain of living water." Not only will God be a spirit and a fountain and a fire; he will also be a soul, a wind, a human mind, and other things far more absurd than these.

Jeremiah 2:19 — HOMILIES ON REPENTANCE AND ALMSGIVING 1:4.27

When he does not convince with his word, God many times permits the experience of things to be the teaching, something that he also said to the Jews. When he expended myriads of words though the prophets, he neither persuaded nor embraced the Jews. Allowing them to be educated through punishment, he said to them, "Your apostasy shall correct you, and wickedness shall reprove you."

Jeremiah 2:21-22 — HOMILIES ON ROMANS 14

Hence God gave the gift of prayer. But this He doth, not as Himself standing in need of entreaty, but that we might not, from being saved without effort, grow indifferent. ... Wherefore to Jeremiah also He said, "Pray not for this people, for I will not hear thee," not as wishing to stop his praying (for He earnestly longeth for our salvation), but to terrify them: and this the prophet also seeing did not cease praying. And that you may see that it was not through a wish to turn him from it, but to shame them that He said this, hear what it says. "Seest thou not what these are doing?" And when He says to the city "Though thou wash thee with nitre, and take thee much soap, yet thou art stained before Me," it is not that He may cast them into despair that He so speaks, but that He may rouse them to repentance. For as in the case of the Ninevites, by giving the sentence without limitation, and holding out no good hope, He scared them the more, and led them to repentance, so He doth here also, both to rouse them, and to render the prophet more venerated, that in this way at least they may hear him.

Jeremiah 3:1-2 — HOMILIES ON THE GOSPEL OF MATTHEW 3:5

For this end he hath mentioned Ruth also and Rahab, the one an alien, the other an harlot, that thou mayest learn that He came to do away with all our ills. For He hath come as a Physician, not as a Judge. Therefore in like manner as those of old took harlots for wives, even so God too espoused unto Himself the nature which had played the harlot: and this also prophets from the beginning declare to have taken place with respect to the Synagogue. But that spouse was ungrateful towards Him who had been an husband to her, whereas, the Church, when once delivered from the evils received from our fathers, continued to embrace the Bridegroom.

Jeremiah 3:1-2 — LETTER TO THE FALLEN THEODORE 1:13

And you will find the prophets filled with examples of this kind, when they address Jerusalem; for she fell into fornication, and a novel form of it, even as Ezekiel says: "To all harlots wages are given, but thou hast given wages to thy lovers, and there hath been perversion in thee beyond all other women," and again another saith "Thou didst sit waiting for them like a deserted bird." This one then who hath committed fornication in this fashion God calls back again. For the captivity which took place was not so much by way of vengeance as for the purpose of conversion and amendment since if God had wished to punish them out-right He would not again have brought them back to their home. He would not have established their city and their temple in greater splendour than before: "For the final glory of this house" He said "shall exceed the former." Now if God did not exclude from repentance her who had many times committed fornication, much more will He embrace my soul, which has now fallen for the first time. For certainly there is no lover of corporeal beauty, even if he be very frantic, who is so inflamed with the love of his mistress as God longs after the salvation of our souls; and this we may perceive both from the divine Scriptures. See at least, both in the introduction of Jeremiah, and many other places of the prophets, when He is despised and contemned, how He again hastens forward and pursues the friendship of those who turn away from him; which also He Himself made clear in the Gospels saying, "O Jerusalem! Jerusalem! thou that killest the prophets and stonest them that are sent unto thee, how often would I have gathered thy children together even as a hen gathereth her chickens under her wings, and ye would not?"

Jeremiah 3:3 — ON THE EPISTLE TO THE HEBREWS 15:7

And this again is the peculiarity of harlots that they are his who gives the gold. Even if he is a slave or a gladiator, or any person whatever, yet if he offers their hire they receive him. But the free, even should they be nobler than all, they do not accept without the money.… For that shamelessness makes harlots, hear the prophet saying, "You were shameless toward all. You had a harlot's countenance." This may be said to the covetous also, "You were shameless toward all," not toward these or those, but "toward all."

Jeremiah 3:3 — ON THE PRIESTHOOD 2:4

What then is one to do?… We ought not to apply punishment merely to the scale of the offense. Rather, keep in view the disposition of the sinner so that, while wishing to mend what is torn, you do not make the rent worse. Because you do not wish, in your zealous endeavors to restore what is fallen, to make the ruin greater. Weak and careless characters are addicted for the most part to the pleasures of the world. If they have the opportunity to be proud of their birth and position, they may yet, if gently and gradually brought to repent of their errors, be delivered, partially at least, if not perfectly, from the evils by which they are possessed. But if anyone were to inflict the discipline all at once he would deprive them of this slight chance of amendment. When the soul has been forced to put off shame, it lapses into a callous condition. It neither yields to kindly words, nor bends to threats nor is susceptible of gratitude but becomes far worse than that city that the prophet reproached, saying, "You had the face of a harlot, refusing to be ashamed before all men."

Jeremiah 3:7 — HOMILIES ON THE GOSPEL OF MATTHEW 74:3

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

Jeremiah 3:7 — HOMILIES ON THE GOSPEL OF MATTHEW 67:3-4

For these two indeed are chief sins, engendered of violent lust, the one of sexual desire, the other of the desire of money.… Let no man then of them that live in vice despair; let no man who lives in virtue slumber. Let neither this last be confident, for often the harlot will pass him by; nor let the other despair, for it is possible for him to pass by even the first. Hear what God saith unto Jerusalem, "I said, after she had committed all these whoredoms, Turn thou unto me, and she returned not." When we have come back unto the earnest love of God, He remembers not the former things. God is not as man, for He reproaches us not with the past, neither doth He say, Why wast thou absent so long a time? when we repent; only let us approach Him as we ought. Let us cleave to Him earnestly, and rivet our hearts to His fear.… How many other such changes wouldest thou see, both to have taken place of old, and now taking place every day? For this reason then I say, Neither let him on the stave despair, nor let him in the church be confident. For to this last it is said, "Let him that thinketh he standeth, take heed lest he fall;" and to the other, "Shall not he that falleth arise?" and, "Lift up the hands which hang down, and the feeble knees." Again, to these He saith, "Watch;" but to those, "Awake, thou that sleepest and arise from the dead." For these need to preserve what they have, and those to become what they are not; these to preserve their health, those to be delivered from their infirmity, for they are sick; but many even of the sick become healthy, and of the healthy many by remissness grow infirm.

Jeremiah 3:7 — LETTER TO THE FALLEN THEODORE 1:15

Have we provoked Him severely, so as no other man ever did? this is just the reason why we ought specially to abstain from our present deeds and to repent for the past, and exhibit a great change. For the evils we have once perpetrated cannot provoke Him so much as our being unwilling to make any change in the future. For to sin may be a merely human failing, but to continue in the same sin ceases to be human, and becomes altogether devilish. For observe how God by the mouth of His prophet blames this more than the other. "For," we read, "I said unto her after she had done all these deeds of fornication, return unto me, and yet she returned not."… Hear at least what He says by the mouth of the prophet: "Declare thou first thy iniquities that thou mayest be justified." Now this He demands from us in order to intensify our love towards Him.

Jeremiah 4:2 — HOMILIES ON THE GOSPEL OF MATTHEW 17:5

But if the old law had belonged to the devil, it would not have led people away from idolatry, but rather would have drawn them on and cast them into it; for this did the devil desire. But now we see the opposite effect produced by the old law. And indeed this very thing, the oath, was ordained of old for this cause, that they might not swear by the idols. For "ye shall swear," saith He, "by the true God." They were then no small advantages which the law effected, but rather very great. For that they came unto the "strong meat," was the work of its care.

Jeremiah 4:14 — HOMILIES ON THE GOSPEL OF JOHN 73

Then we wash our hands when we enter into church, but our hearts not so. Why, do our hands send forth a voice? It is the soul that utters the words: to that God looketh; cleanness of the body is of no use, while that is defiled. What profits it, if thou wipe clean thine outward hands, while thou hast those within impure? For the terrible thing and that which subverts all good is this, that while we are fearful about trifles, we care not for important matters. To pray with unwashed hands is a matter indifferent; but to do it with an unwashed mind, this is the extreme of all evils. Hear what was said to the Jews who busied themselves about such outward impurities. "Wash thine heart from wickedness, how long shall there be in thee thoughts of thy labors?" Let us also wash ourselves, not with mire, but with fair water, with alms-doing, not with covetousness.

Jeremiah 5:4 — HOMILIES ON REPENTANCE AND ALMSGIVING 7:3.8

Paul says about those who live in piety and prosperity, "I thank God that in every way you were enriched in him with all speech and all knowledge." And to those who are impious, the blessed Jeremiah says, "Maybe they are poor. For this reason, they could not hear the word of the Lord." Do you see that he calls poor those who have distanced themselves from piety? Therefore, God is merciful to those who sin because they are spiritually poor, and he places demands on those who act justly because they are spiritually rich. To the former he gives freely, on account of their poverty. From the latter he collects with great care, on account of their wealth of piety. That which he does to the righteous and to sinners, he does to both the rich and the poor.

Jeremiah 5:8 — HOMILIES ON THE GOSPEL OF MATTHEW 13:7

Yet for all this some are so cold and senseless, as to be always seeking only the things that are here, and uttering those absurd sayings, "Let me enjoy all things present for a time, and then I will consider about things out of sight: I will gratify my belly, I will be a slave to pleasures, I will make full use of the present life; give me to-day, and take tomorrow." Oh excess of folly! Why, wherein do they who talk so differ from goats and swine? For if the prophet permits not them to be accounted men, that "neigh after their neighbors wife," who shall blame us for esteeming these to be goats and swine, and more insensible than asses, by whom those things are held uncertain, which are more evident than what we see?

Jeremiah 7:16 — HOMILIES ON THE GOSPEL OF MATTHEW 43:3

And with regard to the deluge again He did the self-same thing, by His acts excusing Himself to Noah. And also to Ezekiel in like manner, when He caused him dwelling in Babylon to see men's evil deeds in Jerusalem. And yet again to Jeremiah, when He said, "Pray not," excusing Himself He added, "Seest thou not what they do?" And everywhere He doeth the selfsame thing, as here also. For what saith He? "The men of Nineveh shall rise up, and shall condemn this generation, because they repented at the preaching of Jonas, and, behold, a greater than Jonas is here."

Jeremiah 7:18 — HOMILIES ON 1 CORINTHIANS 8:8

For this is why He at all threatens punishment; that by fear He may destroy contempt; and when the threat alone is sufficient to cause fear in us, He doth not suffer us to undergo the actual trial. See, for instance, what He saith unto Jeremiah, "Seest thou not what they do? Their fathers light a fire, their children gather sticks together, their women knead dough." It is to be feared lest the same kind of thing be said also concerning us. "Seest thou not what they do? No one seeketh the things of Christ, but all their own. Their children run into uncleanness, their fathers into covetousness and rapine, their wives so far from keeping back their husbands from the pomps and vanities of life, do rather sharpen their appetites for them."

Jeremiah 8:4 — HOMILIES ON REPENTANCE AND ALMSGIVING 1:4.31

The very thing I said in the beginning, I say now, that both of these cause us to betray our salvation: placing our courage in our goodness and losing our hope to wickedness. This is why Paul, to protect those who remain in goodness, said, "Let any one who thinks that he stand take heed in fear that he fall." And again: "I am afraid that, after preaching to others, I myself should be disapproved." In order to lift up those who are found fallen in wickedness and to excite them to greater readiness, he bore testimony to the Corinthians. He wrote to them, "I may have to mourn over many of those who sinned before and have not repented." In this way, he revealed that the sinners do not deserve equal pity with the unrepentant. And the prophet said to them, "Shall not he that falls arise, or he that turns away, shall he not turn back again?" Hence, as long as the "today" is said let us not despair but have good hope in the Master. Let us recognize the vast sea of his philanthropy.

Jeremiah 8:4 — LETTER TO THE FALLEN THEODORE 2:4

Now then is it not strange that, whilst others do not even now despair of thy salvation, but are continually praying that they may have their member restored to them, thou thyself, having once fallen, art unwilling to get up again, and remainest prostrate, all but crying aloud to the enemy: "Slay me, smite me, spare not?" "Does he who falls not rise up again?" speaks the divine oracle. But thou art striving against this and contradicting it; for if one who has fallen despairs it is as much as to say that he who falls does not rise up again. I entreat thee do not so great a wrong to thyself; do not pour upon us such a flood of sorrow. I do not say at the present time, when thou hast not yet completed thy twentieth year, but even if, after achieving many things, and spending thy whole life in Christ thou hadst, in extreme old age, experienced this attack, even then it would not have been right to despair, but to call to mind the robber who was justified on the cross, the labourers who wrought about the eleventh hour, and received the wages of the whole day.

Jeremiah 8:4 — HOMILIES ON REPENTANCE AND ALMSGIVING 7:2.5

God is indeed good to everyone, but he shows his patient endurance especially to those who sin. If you want to hear a paradoxical statement—paradoxical because it is not customary but true for the great piety it reveals—listen. God always seems to be severe to the righteous. But he seems good to sinners and quick to clemency. He restores the one who sinned and fell, and he tells him, "Shall not he who falls get up? Or the one who turns away, shall he not turn back again?" And "Why did the stupid daughter of Judah turn away with a shameless revolting?" And again, "Return to me, and I will return to you."

Jeremiah 8:6-7 — HOMILIES ON THE GOSPEL OF MATTHEW 21:4

Wherefore it were meet exceedingly to admire the consideration of our Lawgiver, in that, when He might bring forward His illustration from among men, and when He might have spoken of Moses and Elias and John, and others like them, who took no thought; that He might touch them more to the quick, He made mention of the irrational beings. For had He spoken of those righteous men, these would have been able to say, "We are not yet become like them." But now by passing them over in silence, and bringing forward the fowls of the air, He hath cut off from them every excuse, imitating in this place also the old law. Yea, for the old covenant likewise sends to the bee, and to the ant, and to the turtle, and to the swallow. And neither is this a small sign of honor, when the same sort of things, which those animals possess by nature, those we are able to accomplish by an act of our choice.

Jeremiah 9:1 — ON THE EPISTLE TO THE HEBREWS 23:8-9

Let us collect ourselves, I exhort you. There are daily wars, submersions of towns, innumerable destructions all around us, and on every side the wrath of God is enclosing us as in a net. As though we were well-pleasing to him, we are secure. We all make our hands ready for unjust gains and not for helping others. We are all ready to plunder, but no one is ready to protect. Each one of us has much anxiety over how he may add to his wealth. No one has anxiety over how he may save his own soul. One fear possesses all, that we should not become poor. No one is in anguish and trembling out of fear that we should fall into hell. These things call for lamentation, these call for accusation, for eternal damnation. I do not wish to speak of these things, but I am constrained by my grief. Forgive me. I am forced by sorrow to utter many things, even those that I do not wish to say. I see that our wound is grievous, that our calamity is beyond comfort, that woes have overtaken us that exceed the consolation. We are undone. "O that my head were waters and mine eyes a fountain of tears," that I might lament. Let us weep, beloved, let us groan.

Jeremiah 9:17 — Homily on the Gospel of John 64

It is our part too henceforth to mourn, or rather we have need to say this every day. We profit nothing by our prayers, nothing by our advice and exhortation, it remaineth therefore that we weep. Thus did Christ; after having many times exhorted those in Jerusalem, when they profited nothing, He wept at their hardness. This also do the Prophets, and this let us do now. Henceforth is the season for mourning and tears and wailing; it is seasonable for us also to say now, "Call for the mourning women, and send for the cunning women, that they may cry aloud" (Jer. ix. 17); perhaps thus we shall be able to cast out the malady of those who build splendid houses, of those who surround themselves with lands gotten by rapine.

Jeremiah 10:11 — HOMILIES ON 1 CORINTHIANS 20:5

Next, he adduces what indeed is the greatest token of divinity; "of Whom are all things." For this implies also that those others are not gods. For it is said, "Let the gods who made not the heaven and the earth perish." Then he subjoins what is not less than this, "and we unto Him." For when he saith, "of Whom are all things," he means the creation and the bringing of things out of nothing into existence. But when he saith, "and we unto Him," he speaks of the word of faith and mutual appropriation, as also he said before, "but of Him are ye also in Christ Jesus."

Jeremiah 11:5 — HOMILIES ON ROMANS 14

This was the reason why He sent not Jeremiah only into Egypt, but also Ezekiel into Babylon, and they did not refuse to go. For when they found their Master love the people exceedingly, they continued themselves to do so likewise. Much as if a right-minded servant were to take compassion upon an intractable son when he saw his father grieving and lamenting about him. And what was there that they did not suffer for them? They were sawn asunder, they were driven out, they were reproached, they were stoned, they underwent numberless grievances. And after all this they would run back to them.… And for the people of the Jews, Jeremiah has composed Lamentations in writing. And when the general of the Persians had given him liberty to dwell securely, and with perfect freedom, wherever he pleased, he preferred above dwelling at home the affliction of the people, and their hard durance in a strange land.

Jeremiah 11:14 — HOMILIES ON THE GOSPEL OF MATTHEW 60:2

Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, "Pray not thou for this people, because I will not hear thee." But if all things are there, and thou ask things expedient, and contribute all thine own part, and exhibit an apostolical life, and have concord and love towards thy neighbor, thou wilt obtain on thy entreaty; for the Lord is loving towards man.

Jeremiah 13:12 — HOMILIES ON THE GOSPEL OF MATTHEW 30:5

And these things He said, setting laws and rules for His own disciples, that when they should have to receive as disciples those of all sorts that should come from the whole world, they might deal with them very gently. "Neither do men put new wine into old bottles." Seest thou His illustrations, how like the Old Testament? the garment? the wine skins? For Jeremiah too calls the people "a girdle," and makes mention again of "bottles" and of "wine." Thus, the discourse being about gluttony and a table, He takes His illustrations from the same.

Jeremiah 13:23 — HOMILIES ON THE GOSPEL OF JOHN 68

And if, "they could not," is put, instead of, "they would not," do not marvel, for He saith also in another place, "He that is able to receive it, let him receive it." So in many places He is wont to term choice, power... And what saith the Prophet? "If the Ethiopian shall change his skin, or the leopard his spots, this people also shall be able to do good, having learned evil." He saith not that the doing of virtue is impossible to them, but that because they will not, therefore they cannot.

Jeremiah 14:9 — AGAINST THE ANOMOEANS 8:5

Again, the Scriptures speak of God as asleep when the psalmist says, "Arise! Why do you sleep, O Lord?" He does not say this to make us suspect that God sleeps. This would be the utmost madness. By the word sleep the psalm shows God's patience and forbearance toward us. Another prophet has said, "You will not be like a person who sleeps, will you?" Do you not see that we need much help from our understanding and reason when we are searching into the treasure house of the divine Scriptures? If we listen to the words only, if we do not think but take the words as they come, not only will those absurdities follow, but many a conflict will be seen in what has been said.

Jeremiah 15:19 — BAPTISMAL INSTRUCTIONS 6:19

Consider to what a dignity one exalts himself who esteems others' salvation to be of great importance. Such a person is imitating God as far as lies within the power of humankind. Hear what God says speaking through his prophet: "He who separates the worthy from the vile shall be as my mouth." What God says is that one who is eager to save a brother who has fallen into careless ways, one who hastens to snatch his brother from the jaws of the devil, that person imitates me as far as lies within human power. What could equal that? This is greater than all good deeds. This is the peak of all virtue.

Jeremiah 15:19 — HOMILIES ON 1 CORINTHIANS 3:9

Let us catch them then by our mode of life; and by these souls let us build up the Church, and of these let us amass our wealth. There is nothing to weigh against a soul, not even the whole world. So that although thou give countless treasure unto the poor, thou wilt do no such work as he who converteth one soul. "For he that taketh forth the precious from the vile shall be as my mouth:" so He speaks. A great good it is, I grant, to have pity on the poor; but it is nothing equal to the withdrawing them from error.

Jeremiah 15:19 — HOMILIES ON THE GOSPEL OF MATTHEW 78:2

Words full of gentleness and meekness, even as also He Himself used to speak, saying to them that were insulting Him, "I have not a devil;" and again, "If I have spoken evil, bear witness of the evil." If thou also speak in this way; if thou speak for thy neighbor's amendment, thou wilt obtain a tongue like that tongue. And these things God Himself saith; "For he that bringeth out the precious from the vile, shall be as my mouth;" such are His words. When therefore thy tongue is as Christ's tongue, and thy mouth is become the mouth of the Father, and thou art a temple of the Holy Ghost, then what kind of honor could be equal to this?

Jeremiah 17:10 — HOMILIES ON THE GOSPEL OF MATTHEW 29:2

But that it belongs to God only to know men's secrets, hear what saith the prophet, "Thou most entirely alone knowest the hearts;" and again, "God trieth the hearts and reins;" and Jeremiah too saith, "The heart is deep above all things, and it is man, and who shall know him?" and, "Man shall look on the face, but God on the heart." And by many things one may see, that to know what is in the mind belongs to God alone.

Jeremiah 18:3-6 — INSTRUCTIONS TO CATECHUMENS 1:4

When, therefore, God speaks of an irremediable calamity, he does not say vessels of the potter, but an earthen vessel; when, for instance, he wished to teach the prophet and the Jews that he delivered up the city to an irremediable calamity, he bade him take an earthen wine-vessel, and crush it before all the people, and say, "Thus shall this city be destroyed, be broken in pieces." But when he wishes to hold out good hopes to them, he brings the prophet to a pottery, and does not show him an earthen vessel, but shows him a vessel of clay, which was in the hands of the potter, falling to the ground: and brings him to it saying, "If this potter has taken up and remodelled his vessel which has fallen, shall I not much rather be able to restore you when you have fallen?" It is possible therefore for God not only to restore those who are made of clay, through the laver of regeneration, but to bring back again to their original state, on their careful repentance, those who have received the power of the Spirit, and have lapsed.

Jeremiah 18:6 — AGAINST THE ANOMOEANS 2:35-36

What do you mean, Paul? Am I to be subject to God in the same way the clay is to the potter? Yes, Paul says. For the distance between God and man is as great as the distance between the potter and the clay. Rather the distance is not merely as great but much greater. The potter and the clay are of one and the same substance. It is just as Job said: "I admit it as for those who dwell in houses of clay, because we are ourselves formed from the same clay." If a man seems more beautiful to look upon than clay, this difference was not produced by a change of nature but by the wisdom of the craftsman. Why? Because you are no different from the clay. If you refuse to believe this, let the coffins and the cremation urn convince you. And you will know that this is the truth if you have gone to visit the tombs of your ancestors. Therefore, there is no difference between the clay and the potter.

Jeremiah 20:8-9 — HOMILIES ON 2 CORINTHIANS 12:3

For not only did he bear those things nobly which happen to the body, the afflictions, and whatever he enumerated, but those also which touch the soul; for neither are these wont to disturb slightly. Jeremiah at least having borne many temptations, gave in upon these, and when he was reproached, said, "I will not prophesy, neither will I name the Name of the Lord." And David too many places complains of reproach. Isaiah also, after many things, exhorteth concerning this, saying, "Fear ye not the reproach of men, neither be ye overcome by their reviling." And again, Christ also to His disciples; "When they shall speak all manner of evil against you falsely, rejoice and be exceeding glad," He saith, "for great is your reward in heaven."

Jeremiah 23:23 — HOMILIES ON THE GOSPEL OF MATTHEW 54:8

For were He distant from us in place, thou mightest well doubt, but if He is present everywhere, to him that strives and is in earnest He is near. Wherefore also the prophet said, "I will fear no evil, for Thou art with me;" and God Himself again, "I am a God nigh at hand, and not a God afar off." Then as our sins separate us from Him, so do our righteousnesses draw us nigh unto Him. "For while thou art yet speaking," it is said, "I will say, Here I am." What father would ever be thus obedient to his offspring? What mother is there, so ready, and continually standing, if haply her children call her? There is not one, no father, no mother: but God stands continually waiting, if any of his servants should perchance call Him; and never, when we have called as we ought, hath He refused to hear. Therefore He saith, "While thou art yet speaking," I do not wait for thee to finish, and I straightway hearken.

Jeremiah 23:23 — AGAINST THE ANOMOEANS 6:34

From this time on, bid everything farewell for these five days and begin to observe the feast. Away with the business of the law courts! Away with the business of the city council! Away with daily affairs together with their contracts and business deals! I wish to save my soul. "What does it profit a person if he gains the whole world but suffers the loss of his soul?" The Magi went forth from Persia. You go forth from the affairs of daily life. Make your journey to Jesus. It is not far to travel if we are willing to make the trip. We need not cross the sea or climb the mountain crests. If you prove your piety and full compunction, you can see him without leaving home, you can tear down the whole wall, remove every obstacle and shorten the length of the journey. As the prophet said, "I am a God near at hand and not a God afar off," and, "The Lord is close to all who call on him in truth."

Jeremiah 31:15 — DEMONSTRATION AGAINST THE PAGANS 3:7

Herod sought him after his birth. He was to kill all the children in that place. And the prophet revealed this, too, foretelling it long beforehand when he said, "A voice was heard in Ramah, lamentation, mourning and much weeping, of Rachel weeping for her children and refusing to be comforted, because they are not." The Scriptures also predicted that he would come to Egypt when they said, "Out of Egypt I called my son."

Jeremiah 31:31 — HOMILIES ON REPENTANCE AND ALMSGIVING 6:4.15

From the prophets I will prove that the Old and New Covenants have one Lawgiver. And so, what does Jeremiah say? "I will give you a new covenant." Do you see Jeremiah's prophetic reference to a new covenant that shines forth brilliantly for so many years before Christ's coming? "I will give you a new covenant." But how does it seem that he gave even the Old? When he said, "I will give you a new covenant," he added, "not like the covenant that I gave to your ancestors."

Jeremiah 31:31 — HOMILIES ON THE GOSPEL OF MATTHEW 16:8

See ye not how their reasoning comes round to the very contrary? how the God of the old covenant, whom they call cruel, will be found mild and meek: and He of the new, whom they acknowledged to be good, will be hard and grievous, according to their madness? Whereas we say, that there is but one and the same Legislator of either covenant, who dispensed all meetly, and adapted to the difference of the times the difference between the two systems of law. Therefore neither are the first commandments cruel, nor the second hard and grievous, but all of one and the same providential care. For that He Himself gave the old covenant also, hear the affirmation of the prophet, or rather (so we must speak), of Him who is both the one and the other: "I will make a covenant with you, not according to the covenant which I made with your fathers."

Jeremiah 31:32 — HOMILIES ON THE GOSPEL OF JOHN 14

There was a law, and there is a law. ("For the law of the Spirit of life hath made me free.") There was a service, and there is a service. ("To whom pertaineth the service"; and again: "Serving God in the Spirit.") There was a covenant, and there is a covenant. ("I will make with you a new covenant, not according to the covenant which I made with your fathers.") There was a sanctification, and there is a sanctification: there was a baptism, and there is a Baptism: there was a sacrifice, and there is a Sacrifice: there was a temple, and there is a temple: there was a circumcision, and there is a circumcision; and so too there was a "grace," and there is a "grace." But the words in the first case are used as types, in the second as realities, preserving a sameness of sound, though not of sense. So in patterns and figures, the shape of a man scratched with white lines upon a black ground is called a man as well as that which has received the correct coloring; and in the case of statues, the figure whether formed of gold or of plaster, is alike called a statue, though in the one case as a model in the other as a reality.

Jeremiah 31:34 — DEMONSTRATION AGAINST THE PAGANS 6:5

Consider how easy it is for people to obey. For Jeremiah said, "They shall no more teach every man his neighbor, and every man his brother, saying: 'Know the Lord.' For all men will know me from the least of them to the greatest." And Isaiah showed how indestructible the Church would be. "For in the last days the mountain of the Lord will be conspicuous, and the house of the Lord will be on top of the mountains and will be exalted above the hills. And to this mountaintop will come many peoples and many nations."

Jeremiah 31:34 — HOMILIES ON ROMANS 26

Let me beg you to consider then this simple and single-hearted man, and take notice of him in the affairs of life, and you will see him a pattern of the utmost scrupulousness, such that if he would have shown it in spiritual matters he would not have been overlooked: for the facts of the truth are clearer than the sun. And wherever a man may go, he might easily lay hold of his own salvation, if he were minded, that is, to be heedful, and not to look on this as a by-work. For were the doings shut up into Palestine, or in a little corner of the world? Hast thou not heard the prophet say, "All shall know Me from the least even to the greatest?" Do not you see the things themselves uttering the truth? How then are these to be excused, seeing as they do the doctrine of the truth spread far and wide, and not troubling themselves?

Jeremiah 31:34 — DEMONSTRATION AGAINST THE PAGANS 10:9-10

To show the rapidity of the change and the facility with which they would embrace Christ's teaching, the prophet went on to say, "And they shall no more teach everyone his neighbor and everyone his brother, saying, 'Know the Lord,' for all will know me, from the least of them to the greatest of them." On his coming, Christ would also pardon the transgressions of all people and no more remember their sins. What could be clearer than this? By these predictions the prophet revealed the calling of the Gentiles, the superiority of the new law over the old law, the ease of access, the grace possessed by those who have believed and the gift given in baptism.

Jeremiah 36:23 — HOMILIES ON THE GOSPEL OF MATTHEW 9:6

And what manner of prophet said this? Be not curious, nor overbusy. For many of the prophetic writings have been lost; and this one may see from the history of the Chronicles. For being negligent, and continually falling into ungodliness, some they suffered to perish, others they themselves burnt up and cut to pieces. The latter fact Jeremiah relates; the former, he who composed the fourth book of Kings, saying, that after a long time the book of Deuteronomy was hardly found, buried somewhere and lost. But if, when there was no barbarian there, they so betrayed their books, much more when the barbarians had overrun them.

Jeremiah 38:5-6 — HOMILY TO THOSE WHO HAD NOT ATTENDED THE ASSEMBLY 2

How am I distressed, think you, when I call to mind that on the festival days the multitudes assembled resemble the broad expanse of the sea, but now not even the smallest part of that multitude is gathered together here? Where are they now who oppress us with their presence on the feast days?… Now if they make the summer season their excuse: for I hear of their saying things of this kind, "the present stifling heat is excessive, the scorching sun is intolerable, we cannot bear being trampled and crushed in the crowd, and to be steaming all over with perspiration and oppressed by the heat and confined space:"… What then am I to say to those who advance these pretexts? I would remind them of the three children in the furnace and the flame, who when they saw the fire encircling them on all sides, enveloping their mouth and their eyes and even their breath, did not cease singing that sacred and mystical hymn to God, in company with the universe, but standing in the midst to the pyre sent up their song of praise to the common Lord of all with greater cheerfulness than they who abide in some flowery field: and together with these three children I should think it proper to remind them also of the lions which were in Babylon, and of Daniel and the den: and not of this one only but also of another den, and the prophet Jeremiah, and the mire in which he was smothered up to the neck.

Jeremiah 44:8-10 — HOMILIES ON ROMANS 14

Then, since they kept on in a state of incurable madness, and were not to be sobered even by the rest being carried away, he first exhorts them to remain there. But when they kept not up to this, but deserted to Egypt, this indeed He allowed them, but requires of them not to desert to irreligion as well as to Egypt. But when they did not comply in this either, He sendeth the prophet along with them, so that they might not after all suffer total wreck. For since they did not follow Him when He called, He next followeth them to discipline them, and hinder their being hurried further into vice, and as a father full of affection does a child who takes all treatment in the same peevish way, conducting him about everywhere with himself, and following him about. This was the reason why He sent not Jeremiah only into Egypt, but also Ezekiel into Babylon, and they did not refuse to go. For when they found their Master love the people exceedingly, they continued themselves to do so likewise.

Jeremiah 44:16-18 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:4.4

What was the reason for this? It was because the Jews were so arrogant and obstinate. They immediately forgot what God had done for them; they ascribed his kindness to demons and reckoned that his blessings had come from them. Even when the sea was divided for them, as they went forth from Egypt, and while other wonderful things were happening to them, they forgot the God who was performing these miracles and attributed them to others who were not gods. For they said to Aaron, "Make for us gods who will be our leaders." And they said to Jeremiah, "We will not listen to what you say in the name of the Lord. Rather, we will continue doing what we had proposed: we will burn incense to the queen of heaven and pour out libations to her, as we and our ancestors, our kings and princes have done. Then we had enough food to eat and we were well off; we suffered no misfortune. But since we stopped burning incense to the queen of heaven and pouring out libations to her, we are in need of everything and are being destroyed by the sword and by hunger." The inspired prophets, then, foretold what would happen to the Jews so that they would ascribe none of the events to idols but would believe that both punishments and blessings always come from God: the punishment came for their sins and the blessings because of God's love and kindness.

Jeremiah 51:44-45 — HOMILIES ON THE GOSPEL OF JOHN 57

Wherefore also Paul exhorted, saying, "And ye shall put away from among yourselves that wicked person"; and, "that he that hath done this deed may be put away from among you." A dreadful thing, dreadful indeed, is the society of wicked men; not so quickly doth the pestilence seize or the itch infect those that come in contact with such as are under the disease, as doth the wickedness of evil men. For "evil communications corrupt good manners." And again the Prophet saith, "Come out from among them, and be ye separate."

Jeremiah 52:15-16 — HOMILIES ON ROMANS 16

And as Esaias said before, "Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and had been made like unto Gomorrha." Here again he shows another thing, that not even those few were saved from their own resources. For they too would have perished, and met with Sodom's fate, that is, they would have had to undergo utter destruction (for they of Sodom were also destroyed root and branch, and left not even the slightest remnant of themselves,) and they too, he means, would have been like these, unless God had used much kindness to them, and had saved them by faith. And this happened also in the case of the visible captivity, the majority having been taken away captive and perished, and some few only being saved.

John 1:1 — Homily on the Gospel of John 4

"In the beginning was the Word, and the Word was with God." Why, when all the other Evangelists had begun with the Dispensation; (for Matthew says, "The Book of the generation of Jesus Christ, the Son of David"; and Luke too relates to us in the beginning of his Gospel the events relating to Mary; and in like manner Mark dwells on the same narratives, from that point detailing to us the history of the Baptist;) why, when they began with these matters, did John briefly and in a later place hint at them, saying, "the Word was made flesh"; and, passing by everything else, His conception, His birth, His bringing up, His growth, at once discourse to us concerning His Eternal Generation? Because the other Evangelists had dwelt most on the accounts of His coming in the flesh, there was fear lest some, being of grovelling minds, might for this reason rest in these doctrines alone, as indeed was the case with Paul of Samosata. In order, therefore, to lead away from this fondness for earth those who were like to fall into it, and to draw them up towards heaven, with good reason he commences his narrative from above, and from the eternal subsistence. For while Matthew enters upon his relation from Herod the king, Luke from Tiberius Caesar, Mark from the Baptism of John, this Apostle, leaving alone all these things, ascends beyond all time or age. Thither darting forward the imagination of his hearers to the "Was in the Beginning," not allowing it to stay at any point, nor setting any limit, as they did in Herod, and Tiberius, and John.

John 1:1 — Homily on the Gospel of John 3

What then do they say when we assert what we have asserted? "That the words, 'in the beginning was the Word,' do not denote eternity absolutely, for that this same expression was used also concerning heaven and earth." What enormous shamelessness and irreverence! I speak to thee concerning God, and dost thou bring the earth into the argument, and men who are of the earth? At this rate, since Christ is called Son of God, and God, Man who is called Son of God must be God also. For, "I have said, Ye are Gods, and all of you are children of the Most High." (Ps. lxxxii. 6.) Wilt thou contend with the Only-Begotten concerning Sonship, and assert that in that respect He enjoys nothing more than thou? "By no means," is the reply. And yet thou doest this even though thou say not so in words. "How?" Because thou sayest that thou by grace art partaker of the adoption, and He in like manner. For by saying that He is not Son by nature, thou only makest him to be so by grace.

John 1:1 — Homily on the Gospel of John 2

"In the beginning was the Word, and the Word was with God." Seest thou the great boldness and power of the words, how he speaks nothing doubting nor conjecturing, but declaring all things plainly? For this is the teacher's part, not to waver in anything he says, since if he who is to be a guide to the rest require another person who shall be able to establish him with certainty, he would be rightly ranked not among teachers, but among disciples. But if any one say, "What can be the reason that he has neglected the first cause, and spoken to us at once concerning the second?" we shall decline to speak of "first" and "second," for the Divinity is above number, and the succession of times. Wherefore we decline these expressions; but we confess that the Father is from none, and that the Son is begotten of the Father. Yes, it may be said, but why then does he leave the Father, and speak concerning the Son? Why? because the former was manifest to all, if not as Father, at least as God; but the Only-Begotten was not known; and therefore with reason did he immediately from the very beginning hasten to implant the knowledge of Him in those who knew Him not. Besides, he has not been silent as to the Father in his writings on these points. And observe, I beg of you, his spiritual wisdom. He knows that men most honor the eldest of beings which was before all, and account this to be God. Wherefore from this point first he makes his beginning, and as he advances, declares that God is, and does not like Plato assert, sometimes that He is intellect, sometimes that He is soul; for these things are far removed from that divine and unmixed Nature which has nothing common with us, but is separated from any fellowship with created things, I mean as to substance, though not as to relation. And for this reason he calls Him "The Word." For since he is about to teach that this "Word" is the only-begotten Son of God, in order that no one may imagine that His generation is passible, by giving Him the appellation of "The Word," he anticipates and removes beforehand the evil suspicion, showing that the Son is from the Father, and that without His suffering (change).

John 1:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. ii. [i.] §. 4) Not asserting, as Plato does, one to be intelligence, the other soul; for the Divine Nature is very different from this... But you say, the Father is called God with the addition of the article, the Son without it. What say you then, when the Apostle. writes, The great God and our Saviour Jesus Christ; (Tit. 2:13) and again, Who is over all, God; (Rom. 9:5) and Grace be unto you and peace from God our Father; (Rom. 1:7) without the article? Besides, too, it were superfluous here, to affix what had been affixed just before. So that it does not follow, though the article is not affixed to the Son, that He is therefore an inferior God. (Hom. iv. [iii.] §. 1) Or, lest hearing that In the beginning was the Word, you should regard It as eternal, but yet understand the Father's Life to have some degree of priority, he has introduced the words, The Same was in the beginning with God. For God was never solitary, apart from Him, but always God with God. (ibid. 3). Or forasmuch as he said, the Word was God, that no one might think the Divinity of the Son inferior, he immediately subjoins the marks of proper Divinity, in that he both again mentions Eternity, The Same was in the beginning with God; and adds His attribute of Creator (τδ δημιουργικὸν), All things were made by Him.

John 1:3 — Homily on the Gospel of John 5

Moses in the beginning of the history and writings of the Old Testament speaks to us of the objects of sense, and enumerates them to us at length. For, "In the beginning," he says, "God made the heaven and the earth," and then he adds, that light was created, and a second heaven and the stars, the various kinds of living creatures, and, that we may not delay by going through particulars, everything else. But this Evangelist, cutting all short, includes both these things and the things which are above these in a single sentence; with reason, because they were known to his hearers, and because he is hastening to a greater subject, and has instituted all his treatise, that he might speak not of the works but of the Creator, and Him who produced them all. And therefore Moses, though he has selected the smaller portion of the creation, (for he has spoken nothing to us concerning the invisible powers,) dwells on these things; while John, as hastening to ascend to the Creator Himself, runs by both these things, and those on which Moses was silent, having comprised them in one little saying, "All things were made by Him." And that you may not think that he merely speaks of all the things mentioned by Moses, he adds, that "without Him was not anything made that was made." That is to say, that of created things, not one, whether it be visible or intelligible was brought into being without the power of the Son.

John 1:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. v. [iv.] in Joan. c. 1, 2) Or to give an other explanation. We will not put the stop at without Him was not any thing made, as the heretics do. For they wishing to prove the Holy Ghost a creature, read, That which was made in Him, was life. But this cannot be so understood. For first, this was not the place for making mention of the Holy Ghost. But let us suppose it was; let us take the passage for the present according to their reading, we shall see that it leads to a difficulty. For when it is said, That, which was made in Him, was life; they say the life spoken of is the Holy Ghost. But this life is also light; for the Evangelist proceeds, The life was the light of men. Where fore according to them, he calls the Holy Ghost the light of all men. But the Word mentioned above, is what he here calls consecutively, God, and Life, and Light. Now the Word was made flesh. It follows that the Holy Ghost is incarnate, not the Son. Dismissing then this reading, we adopt a more suitable one, with the following meaning: All things were made by Him, and without Him was not any thing made which was made: there we make a stop, and begin a fresh sentence: In Him was life. Without Him was not any thing made which wan made; (γενητὸν) i. e. which could be made. You see how by this short addition, he removes any difficulty which might follow. For by introducing without Him was not any thing made, and adding, which was made, be includes all things invisible, and excepts the Holy Spirit: for the Spirit cannot be made. (δημιουργίας) To the mention of creation, succeeds that of providence. In Him was life1. As a fountain which produces vast depths of water, and yet is nothing diminished at the fountain head; so worketh the Only-Begotten. How great soever His creations be, He Himself is none the less for them. By the word life here is meant not only creation, but that providence by which the things created are preserved. But when you are told that in Him was life, do not suppose Him compounded; for, as the Father hath life in Himself, so hath He given to the Son to have life in Himself. (John 5:26) As then you would not call the Father compounded, so neither should you the Son.

John 1:4 — Homily on the Gospel of John 5

John having spoken of the work of creation, that "All things were made by Him, and without Him was not anything made that was made," goes on to speak concerning His Providence, where he saith, "In Him was Life." That no one may doubt how so many and so great things were "made by Him," he adds, that "In Him was Life." For as with the fountain which is the mother of the great deeps, however much you take away you nothing lessen the fountain; so with the energy of the Only-Begotten, however much you believe has been produced and made by it, it has become no whit the less. Or, to use a more familiar example, I will instance that of light, which the Apostle himself added immediately, saying, "And the Life was the Light." As then light, however many myriads it may enlighten, suffers no diminution of its own brightness; so also God, before commencing His work and after completing it, remains alike indefectible, nothing diminished, nor wearied by the greatness of the creation.

John 1:5 — Homily on the Gospel of John 5

"And the light shineth in darkness." He calls death and error, "darkness." For the light which is the object of our senses does not shine in darkness, but apart from it; but the preaching of Christ hath shone forth in the midst of prevailing error, and made it to disappear. And He by enduring death hath so overcome death, that He hath recovered those already held by it. Since then neither death overcame it, nor error, since it is bright everywhere, and shines by its proper strength, therefore he says, "And the darkness comprehended it not." For it cannot be overcome, and will not dwell in souls which wish not to be enlightened.

John 1:6 — Homily on the Gospel of John 6

Having in the introduction spoken to us things of urgent importance concerning God the Word, (the Evangelist) proceeding on his road, and in order, afterwards comes to the herald of the Word, his namesake John. And now that thou hearest that he was "sent from God," do not for the future imagine that any of the words spoken by him are mere man's words; for all that he utters is not his own, but is of Him who sent him. Wherefore he is called "messenger" (Mal. iii. 1), for the excellence of a messenger is, that he say nothing of his own. But the expression "was," in this place is not significative of his coming into existence, but refers to his office of messenger; for "'there was' a man sent from God," is used instead of "a man 'was sent' from God."

John 1:7 — Homily on the Gospel of John 6

"The same came for a witness, to bear witness of that Light." What is this, perhaps one may say, the servant bear witness to his Master? When then you see Him not only witnessed to by His servant, but even coming to him, and with Jews baptized by him, will you not be still more astonished and perplexed? Yet you ought not to be troubled nor confused, but amazed at such unspeakable goodness... And the Evangelist using the same language as his Master, after saying, "to bear witness of that Light," adds, "That all men through Him might believe." All but saying, Think not that the reason why John the Baptist came to bear witness, was that he might add aught to the trustworthiness of his Master. No; (He came,) that by his means beings of his own class might believe.

John 1:8 — Homily on the Gospel of John 6

"He was not that Light." Now if he did not introduce this as setting himself against this suspicion, then the expression is absolutely superfluous, and tautology rather than elucidation of his teaching. For why, after having said that he "was sent to bear witness of that Light," does he again say, "He was not that Light"? (He says it,) not loosely or without reason; but, because, for the most part, among ourselves, the person witnessing is held to be greater, and generally more trustworthy than the person witnessed of; therefore, that none might suspect this in the case of John, at once from the very beginning he removes this evil suspicion, and having torn it up by the roots, shows who this is that bears witness, and who is He who is witnessed of, and what an interval there is between the witnessed of, and the bearer of witness.

John 1:9 — Homily on the Gospel of John 7

"That was the true Light, which lighteth every man that cometh into the world." For since above in speaking of John he said, that he came "to bear witness of that Light"; and that he was sent in these our days; lest any one at hearing this should, on account of the recent coming of the witness, conceive some like suspicion concerning Him, who is witnessed of, he has carried up the imagination, and transported it to that existence which is before all beginning, which has neither end nor commencement.

John 1:9 — Homily on the Gospel of John 8

Where now are those who deny that He is true God? for here He is called "the true Light" (c. xiv. 6), and elsewhere very "Truth" and very "Life."

John 1:10 — Homily on the Gospel of John 8

"He was in the world." But not as of equal duration with the world. Away with the thought. Wherefore he adds, "And the world was made by Him"; thus leading thee up again to the eternal existence of the Only-Begotten. For he who has heard that this universe is His work, though he be very dull, though he be a hater, though he be an enemy of the glory of God, will certainly, willing or unwilling, be forced to confess that the maker is before his works.

John 1:11 — Homily on the Gospel of John 10

"He came to His own, and His own received Him not." Whence came He, who filleth all things, and who is everywhere present? What place did He empty of His presence, who holdeth and graspeth all things in His hand? He exchanged not one place for another; how should He? But by His coming down to us He effected this. For since, though being in the world, He did not seem to be there, because He was not yet known, but afterwards manifested Himself by deigning to take upon Him our flesh, he (St. John) calls this manifestation and descent "a coming."

John 1:11 — Homily on the Gospel of John 9

He came to His own, and His own received Him not, now calling the Jews "His own," as His peculiar people, or perhaps even all mankind, as created by Him. And as above, when perplexed at the folly of the many, and ashamed of our common nature, he said that "the world by Him was made," and having been made, did not recognize its Maker; so here again, being troubled beyond bearing at the stupidity of the Jews and the many, he sets forth the charge in a yet more striking manner, saying, that "His own received Him not," and that too when "He came to them."

John 1:12 — Homily on the Gospel of John 10

"As many as received Him, to them gave He power to become sons of God." Whether bond or free, whether Greeks or barbarians or Scythians, unlearned or learned, female or male, children or old men, in honor or dishonor, rich or poor, rulers or private persons, all, He saith, are deemed worthy the same privilege; for faith and the grace of the Spirit, removing the inequality caused by worldly things, hath moulded all to one fashion, and stamped them with one impress, the King's. What can equal this lovingkindness? A king, who is framed of the same clay with us, does not deign to enrol among the royal host his fellow-servants, who share the same nature with himself, and in character often are better than he, if they chance to be slaves; but the Only-Begotten Son of God did not disdain to reckon among the company of His children both publicans, sorcerers, and slaves, nay, men of less repute and greater poverty than these, maimed in body, and suffering from ten thousand ills. Such is the power of faith in Him, such the excess of His grace.

John 1:13 — Homily on the Gospel of John 10

"Who were born, not of blood, nor of the will of the flesh, but of God." This he has done, in order that, considering the vileness, and lowness of the first birth, which is "of blood," and "the will of the flesh," and perceiving the highness and nobleness of the second, which is by grace, we may form from thence some great opinion of it, and one worthy of the gift of Him who hath begotten us, and for the future exhibit much earnestness.

John 1:14 — Homily on the Gospel of John 11

Having declared that they who received Him were "born of God," and had become "sons of God," he adds the cause and reason of this unspeakable honor. It is that "the Word became Flesh," that the Master took on Him the form of a servant. For He became Son of man, who was God's own Son, in order that He might make the sons of men to be children of God. For the high when it associates with the low touches not at all its own honor, while it raises up the other from its excessive lowness; and even thus it was with the Lord. He in nothing diminished His own Nature by this condescension, but raised us, who had always sat in disgrace and darkness, to glory unspeakable. Thus it may be, a king, conversing with interest and kindness with a poor mean man, does not at all shame himself, yet makes the other observed by all and illustrious. Now if in the case of the adventitious dignity of men, intercourse with the humbler person in nothing injuries the more honorable, much less can it do so in the case of that simple and blessed Essence which has nothing adventitious, or subject to growth or decay, but has all good things immovable, and fixed for ever. So that when you hear that "the Word became Flesh," be not disturbed nor cast down, For that Essence did not change to flesh, (it is impiety to imagine this,) but continuing what it is, It so took upon It the form of a servant.

John 1:14 — Homily on the Gospel of John 12

Having declared that we were made "sons of God," and having shown in what manner, namely, by the "Word" having been "made Flesh," he again mentions another advantage which we gain from this same circumstance. What is it? "We beheld His glory, the glory as of the Only-Begotten of the Father"; which we could not have beheld, had it not been shown to us, by means of a body like to our own. For if the men of old time could not even bear to look upon the glorified countenance of Moses, who partook of the same nature with us, if that just man needed a veil which might shade over the purity of his glory, and show to them have face of their prophet mild and gentle; how could we creatures of clay and earth have endured the unveiled Godhead, which is unapproachable even by the powers above? Wherefore He tabernacled among us, that we might be able with much fearlessness to approach Him, speak to, and converse with Him.

John 1:15 — Homily on the Gospel of John 13

The Evangelist is very full in making frequent mention of John, and often beating about his testimony. And this he does not without a reason, but very wisely; for all the Jews held the man in great admiration, and therefore desiring by his means to make the Jews ashamed, he continually reminds them of the testimony of the forerunner. The other Evangelists make mention of the older prophets, and at each successive thing that took place respecting Him refer the hearer to them. But John providing testimony more clear and fresh, and uttering a voice more glorious than the other, brings continually forward not those only who had departed and were dead, but one also who was alive and present, who pointed Him out and baptized Him, him he continually introduces, not desiring to gain credit for the master through the servant, but condescending to the infirmity of his hearers. For as unless He had taken the form of a servant, He would not have been easily received, so had He not by the voice of a servant prepared the ears of his fellow-servants, the many (at any rate) of the Jews would not have received the Word.

John 1:16 — Homily on the Gospel of John 14

And what means that, saith he, "Of His fullness have all we received"? for to this we must for a while direct our discourse. He possesseth not, says he, the gift by participation, but is Himself the very Fountain and very Root of all good, very Life, and very Light, and very Truth, not retaining within Himself the riches of His good things, but overflowing with them unto all others, and after the overflowing remaining full, in nothing diminished by supplying others, but streaming ever forth, and imparting to others a share of these blessings, He remains in sameness of perfection. What I possess is by participation, (for I received it from another) and is a small portion of the whole, as it were a poor rain-drop compared with the untold abyss or the boundless sea; or rather not even can this instance fully express what we attempt to say, for if you take a drop from the sea, you have lessened the sea itself, though the diminution be imperceptible. But of that Fountain we cannot say this; how much soever a man draw, It continues undiminished.

John 1:17 — Homily on the Gospel of John 14

"The law was given by Moses, but grace and truth came by Jesus Christ." See ye how gently, by a single word and by little and little, both John the Baptist and John the Disciple lead up their hearers to the highest knowledge, having first exercised them in humbler things? The former having compared to himself Him who is incomparably superior to all, thus afterwards shows His superiority, by saying, "is become before me," and then adding the words, "was before me": while the latter has done much more than he, though too little for the worthiness of the Only-Begotten, for he makes the comparison, not with John, but with one reverenced by the Jews more than John, with Moses. "For the law," saith he, "was given by Moses, but grace and truth came by Jesus Christ."

John 1:18 — Homily on the Gospel of John 15

"No man hath seen God at any time." By what connection of thought does the Apostle come to say this? After showing the exceeding greatness of the gifts of Christ, and the infinite difference between them and those ministered by Moses, he would add the reasonable cause of the difference. Moses, as being a servant, was minister of lower things, but Christ being Lord and King, and the King's Son, brought to us things far greater, being ever with the Father, and beholding Him continually; wherefore He saith, "No man hath seen God at any time."

John 1:19-20 — Homily on the Gospel of John 16

Hear then how this blessed person answered to the intention with which they asked the question, not to the question itself. When they said, "Who art thou?" he did not at once give them what would have been the direct answer, "I am the voice of one crying in the wilderness." But what did he? He removed the suspicion they had formed; for, saith the Evangelist, being asked, "Who art thou?" "He confessed, and denied not; but confessed, I am not the Christ." Observe the wisdom of the Evangelist. He mentions this for the third time, to set forth the excellency of the Baptist, and their wickedness and folly.

John 1:19 — Homily on the Gospel of John 16

"And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?" A Dreadful thing is envy, beloved, a dreadful thing and a pernicious, to the enviers, not to the envied. For it harms and wastes them first, like some mortal venom deeply seated in their souls; and if by chance it injure its objects, the harm it does is small and trifling, and such as brings greater gain than loss. Indeed not in the case of envy only, but in every other, it is not he that has suffered, but he that has done the wrong, who receives injury. For had not this been so, Paul would not have enjoined the disciples rather to endure wrong than to inflict it, when he says, "Why do ye not rather take wrong? Why do ye not rather suffer yourselves to be defrauded?" Well he knew, that destruction ever follows, not the injured party, but the injuring. All this I have said, by reason of the envy of the Jews. Because those who had flocked from the cities to John, and had condemned their own sins, and caused themselves to be baptized, repenting as it were after Baptism, send to ask him, "Who art thou?" Of a truth they were the offspring of vipers, serpents, and even worse if possible than this. O evil and adulterous and perverse generation, after having been baptized, do ye then become vainly curious, and question about the Baptist? What folly can be greater than this of yours? How was it that ye came forth? that ye confessed your sins, that ye ran to the Baptist? How was it that you asked him what you must do? when in all this you were acting unreasonably, since you knew not the principle and purpose of his coming. Yet of this the blessed John said nothing, nor does he charge or reproach them with it, but answers them with all gentleness.

John 1:20-21 — Homily on the Gospel of John 16

This is the part of an honest servant, not only not to take to himself his master's honor, but also to reject it when given to him by the many. But the multitudes arrived at this supposition from simplicity and ignorance; these questioned him from an ill intention, which I have mentioned, expecting, as I said, to draw him over to their purpose by their flattery. Had they not expected this, they would not have proceeded immediately to another question, but would have been angry with him for having given them an answer foreign to their enquiry, and would have said, "Why, did we suppose that? did we come to ask thee that?" But now as taken and detected in the fact, they proceed to another question.

John 1:21 — Homily on the Gospel of John 16

"What then? art thou Elias? And he saith, I am not." For they expected that Elias also would come, as Christ declares; for when His disciples enquired, "How then do the scribes say that Elias must first come?" He replied, "Elias truly shall first come, and restore all things." Then they ask, "Art thou that prophet? and he answered, No." Yet surely he was a prophet. Wherefore then doth he deny it? Because again he looks to the intention of his questioners. For they expected that some especial prophet should come, because Moses said, "The Lord thy God will raise up unto thee a Prophet of thy brethren like unto me, unto Him shall ye harken." Now this was Christ. Wherefore they do not say, "Art thou a prophet?" meaning thereby one of the ordinary prophets; but the expression, "Art thou the prophet?" with the addition of the article, means, "Art thou that Prophet who was foretold by Moses?" and therefore he denied not that he was a prophet, but that he was "that Prophet."

John 1:22-23 — Homily on the Gospel of John 16

"Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself?" Observe them pressing him more vehemently, urging him, repeating their questions, and not desisting; while he first kindly removes false opinions concerning himself, and then sets before them one which is true. For, saith he, "I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias." When he had spoken some high and lofty words concerning Christ, as if (replying) to their opinion, he immediately betook himself to the Prophet to draw from thence confirmation of his assertion.

John 1:24-25 — Homily on the Gospel of John 16

"And [saith the Evangelist] they who were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou then, if thou be not that Christ, neither Elias, neither that Prophet?" Seest thou not without reason I said that they wished to bring him to this? and the reason why they did not at first say so was, lest they should be detected by all men. And then when he said, "I am not the Christ," they, being desirous to conceal what they were plotting within, go on to "Elias," and "that Prophet." But when he said that he was not one of these either, after that, in their perplexity, they cast aside the mask, and without any disguise show clearly their treacherous intention, saying, "Why baptizest thou then, if thou be not that Christ?" And then again, wishing to throw some obscurity over the thing, they add the others also, "Elias," and "that Prophet." For when they were not able to trip him by their flattery, they thought that by an accusation they could compel him to say the thing that was not.

John 1:25 — Homily on the Gospel of John 16

What folly, what insolence, what ill-timed officiousness! Ye were sent to learn who and whence he might be, not to lay down laws for him also. This too was the conduct of men who would compel him to confess himself to be the Christ. Still not even now is he angry, nor does he, as might have been expected, say to them anything of this sort, "Do you give orders and make laws for me?" but again shows great gentleness towards them.

John 1:26-27 — Homily on the Gospel of John 16

"I," saith he, "baptize with water: but there standeth one among you, whom ye know not; He it is, who coming after me is preferred before me, whose shoe's latchet I am not worthy to unloose." What could the Jews have left to say to this? for even from this the accusation against them cannot be evaded, the decision against them admits not of pardon, they have given sentence against themselves. How? In what way? They deemed John worthy of credit, and so truthful, that they might believe him not only when he testified of others, but also when he spoke concerning himself. For had they not been so disposed, they would not have sent to learn from him what related to himself. Because you know that the only persons whom we believe, especially when speaking of themselves, are those whom we suppose to be more veracious than any others. And it is not this alone which closes their mouths, but also the disposition with which they had approached him; for they came forth to him at first with great eagerness, even though afterwards they altered. Both which things Christ declared, when He said, "He was a burning (and a shining) light, and ye were willing for a season to rejoice in his light." Moreover, his answer made him yet more worthy of credit. For (Christ) saith, "He that seeketh not his own glory, the same is true, and no unrighteousness is in him." Now this man sought it not, but refers the Jews to another. And those who were sent were of the most trustworthy among them, and of the highest rank, so that they could have in no way any refuge or excuse, for the unbelief which they exhibited towards Christ. Wherefore did ye not receive the things spoken concerning Him by John? you sent men who held the first rank among you, you enquired by them, you heard what the Baptist answered, they manifested all possible officiousness, sought into every point, named all the persons you suspected him to be; and yet most publicly and plainly he confessed that he was neither "Christ," nor "Elias" nor "that Prophet." Nor did he stop even there, but also informed them who he was, and spoke of the nature of his own baptism, that it was but a slight and mean thing, nothing more than some water, and told of the superiority of the Baptism given by Christ; he also cited Esaias the prophet, testifying of old very long ago, and calling Christ "Lord," but giving him the names of "minister and servant." What after this ought they to have done? Ought they not to have believed on Him who was witnessed of, to have worshiped Him, to have confessed Him to be God? For the character and heavenly wisdom of the witness showed that his testimony proceeded, not from flattery, but from truth; which is plain also from this, that no man prefers his neighbor to himself, nor, when he may lawfully give honor to himself, will yield it up to another, especially when it is so great as that of which we speak. So that John would not have renounced this testimony (as belonging) to Christ, had He not been God. For though he might have rejected it for himself as being too great for his own nature, yet he would not have assigned it to another nature that was beneath it.

John 1:27 — Homily on the Gospel of John 16

"Is before me," is more honorable, brighter. And then, lest they should imagine that His superiority was found by comparison, desiring to establish His incomparableness, he says, "Whose shoe's latchet I am not worthy to unloose"; that is, who is not simply "before me," but before me in such a way, that I am not worthy to be numbered among the meanest of His servants. For to loose the shoe is the office of humblest service.

John 1:28 — Homily on the Gospel of John 17

Such an one was John, who regarded not the multitude, nor opinion, nor anything else belonging to men, but trod all this beneath his feet, and proclaimed to all with becoming freedom the things respecting Christ. And therefore the Evangelist marks the very place, to show the boldness of the loud-voiced herald. For it was not in a house, not in a corner, not in the wilderness, but in the midst of the multitude, after that he had occupied Jordan, when all that were baptized by him were present, (for the Jews came upon him as he was baptizing,) there it was that he proclaimed aloud that wonderful confession concerning Christ, full of those sublime and great and mysterious doctrines, and that he was not worthy to unloose the latchet of His shoe. Wherefore he saith, "These things were done in Bethany," or, as all the more correct copies have it, "in Bethabara." For Bethany was not "beyond Jordan," nor bordering on the wilderness, but somewhere nigh to Jerusalem. He marks the places also for another reason. Since he was not about to relate matters of old date, but such as had come to pass but a little time before, he makes those who were present and had beheld, witnesses of his words, and supplies proof from the places themselves. For confident that nothing was added by himself to what was said, but that he simply and with truth described things as they were, he draws a testimony from the places, which, as I said, would be no common demonstration of his veracity.

John 1:29 — Homily on the Gospel of John 17

"The next day he seeth Jesus coming to him, and saith, Behold the Lamb of God, which taketh away the sin of the world." Wherefore then did He come to John? In order that since John had baptized Him with many (others), no one might suppose that He had hastened to John for the same reason as the rest to confess sins, and to wash in the river unto repentance. For this He comes, to give John an opportunity of setting this opinion right again, for by saying, "Behold the Lamb of God, that taketh away the sin of the world," he removes the whole suspicion. For very plain it is that One so pure as to be able to wash away the sins of others, does not come to confess sins, but to give opportunity to that marvelous herald to impress what he had said more definitely on those who had heard his former words, and to add others besides. The word "Behold" is used, because many had been seeking Him by reason of what had been said, and for a long time. For this cause, pointing Him out when present, he said, "Behold," this is He so long sought, this is "the Lamb." He calls Him "Lamb," to remind the Jews of the prophecy of Isaiah, and of the shadow under the law of Moses, that he may the better lead them from the type to the reality. That Lamb of Moses took not at once away the sin of any one; but this took away the sin of all the world; for when it was in danger of perishing, He quickly delivered it from the wrath of God.

John 1:30 — Homily on the Gospel of John 17

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

John 1:31 — Homily on the Gospel of John 17

"And I knew Him not," he saith. Here he renders his testimony free from suspicion, by showing that it was not from human friendship, but had been caused by divine revelation. "I knew Him not," he saith. How then couldest thou be a trustworthy witness? How shalt thou teach others, while thou thyself art ignorant? He did not say "I know Him not," but, "I knew Him not"; so that in this way he would be shown most trustworthy; for why should he have shown favor to one of whom he was ignorant? "But that He should be made manifest unto Israel, therefore am I come baptizing with water." He then did not need baptism, nor had that layer any other object than to prepare for all others a way to faith on Christ. For be did not say, "that I might cleanse those who are baptized," or, "that I might deliver them from their sins," but, "that He should be made manifest unto Israel." "And why, tell me, could he not without baptism have preached and brought the multitudes to Him?" But in this way it would not have been by any means easy. For they would not so all have run together, if the preaching had been without the baptism; they would not by the comparison have learned His superiority. For the multitude came together not to hear his words, but for what? To be "baptized, confessing their sins." But when they came, they were taught the matters concerning Christ, and the difference of His baptism. Yet even this of John was of greater dignity than the Jewish, and therefore all ran to it; yet even so it was imperfect.

John 1:32-33 — Homily on the Gospel of John 17

"How then didst thou know Him?" "By the descent of the Spirit," he saith. But again, test any one should suppose that he was in need of the Spirit as we are, hear how he removes the suspicion, by showing that the descent of the Spirit was only to declare Christ. For having said, "And I knew Him not," he adds "But He that sent me to baptize with water the Same said unto me, Upon whom thou shalt see the Spirit descending and remaining on Him, the same is He which baptizeth with the Holy Ghost." Seest thou that this was the work of the Spirit, to point out Christ? The testimony of John was indeed not to be suspected, but wishing to make it yet more credible, he leads it up to God and the Holy Spirit. For when John had testified to a thing so great and wonderful, so fit to astonish all his hearers, that He alone took on Him the sins of all the world, and that the greatness of the gift sufficed for so great a ransom, afterwards he proves this assertion. And the proof is that He is the Son of God, and that He needed not baptism, and that the object of the descent of the Spirit was only to make Him known. For it was not in the power of John to give the Spirit, as those who were baptized by him show when they say, "We have not so much as heard whether there be any Holy Ghost." In truth, Christ needed not baptism, neither his nor any other; but rather baptism needed the power of Christ. For that which was wanting was the crowning blessing of all, that he who was baptized should be deemed worthy of the Spirit; this free gift then of the Spirit He added when He came.

John 1:34 — Homily on the Gospel of John 17

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

John 1:35-36 — Homily on the Gospel of John 18

"Again," saith the Evangelist, "John stood, and saith, Behold, the Lamb of God." Christ utters no word, His messenger saith all. So it is with a bridegroom. He saith not for a while anything to the bride, but is there in silence, while some show him to the bride, and others give her into his hands; she merely appears, and he departs not having taken her himself, but when he has received her from another who gives her to him. And when he has received her thus given, he so disposes her, that she no more remembers those who betrothed her. So it was with Christ. He came to join to Himself the Church; He said nothing, but merely came. It was His friend, John, who put into His the bride's right hand, when by his discourses he gave into His hand the souls of men. He having received them, afterwards so disposed them, that they departed no more to John who had committed them to Him. And here we may remark, not this only, but something besides. As at a marriage the maiden goes not to the bridegroom, but he hastens to her, though he be a king's son, and though he be about to espouse some poor and abject person, or even a servant, so it was here. Man's nature did not go up, but contemptible and poor as it was, He came to it, and when the marriage had taken place, He suffered it no longer to tarry here, but having taken it to Himself, transported it to the house of His Father.

John 1:36 — Homily on the Gospel of John 18

The Prophets and Apostles then all preached Him absent; the Prophets before His coming according to the flesh, the Apostles after He was taken up; John alone proclaimed Him present. Wherefore he calls himself the "friend of the Bridegroom," since he alone was present at the marriage, he it was that did and accomplished all, he made a beginning of the work. And "looking upon Jesus walking, he saith, Behold the Lamb of God." Not by voice alone, but with his eyes also he bore witness to, and expressed his admiration of, Christ, rejoicing and glorying. Nor does he for awhile address any word of exhortation to his followers, but only shows wonder and astonishment at Him who was present, and declares to all the Gift which He came to give, and the manner of purification. For "the Lamb" declares both these things. And he said not, "Who shall take," or "Who hath taken"; but, "Who taketh away the sins of the world"; because this He ever doth. He took them not then only when He suffered, but from that time even to the present doth He take them away, not being repeatedly crucified, (for He offered One Sacrifice for sins,) but by that One continually purging them.

John 1:37 — Homily on the Gospel of John 18

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

John 1:38 — Homily on the Gospel of John 18

"Then Jesus turned, and saw them following, and saith unto them, What seek ye?" Hence we are taught, that God does not prevent our wills by His gifts, but that when we begin, when we provide the being willing, then He gives us many opportunities of salvation. "What seek ye?" How is this? He who knoweth the hearts of men, who dwelleth in our thoughts, doth He ask? He doth; not that He may be informed; how could that be? but that by the question He may make them more familiar, and impart to them greater boldness, and show them that they are worthy to hear Him; for it was probable that they would blush and be afraid, as being unknown to him, and as having heard such accounts of Him from the testimony of their teacher. Therefore to remove all this, their shame and their fear, he questions them, and would not let them come all the way to the house in silence. Yet the event would have been the same had He not questioned them; they would have remained by following Him, and walking in His steps would have reached His dwelling. Why then did He ask? To effect that which I said, to calm their minds, yet disturbed with shame and anxiety, and to give them confidence. Nor was it by their following only that they showed their earnest desire, but by their question also: for when they had not as yet learned or even heard anything from Him, they call Him, "Master"; thrusting themselves as it were among His disciples, and declaring what was the cause of their following, that they might hear somewhat profitable. Observe their wisdom also. They did not say, "Teach us of Thy doctrines, or some other thing that we need to know"; but what? "Where dwellest Thou?" Because, as I before said, they wished in quiet to say somewhat to Him, and to hear somewhat from Him, and to learn. Therefore they did not defer the matter, nor say, "We will come to-morrow by all means, and hear thee speak in public"; but showed the great eagerness they had to hear Him, by not being turned back even by the hour, for the sun was already near its setting.

John 1:39 — Homily on the Gospel of John 18

And therefore Christ does not tell them the marks of His abode, nor its situation, but rather induces them to follow Him by showing them that He had accepted them. For this reason He did not say anything of this kind to them, "It is an unseasonable time now for you to enter into the house, to-morrow you shall hear if you have any wish, return home now"; but converses with them as with friends, and those who had long been with Him. How then saith He in another place, "But the Son of Man hath not where to lay His head," while here He saith, "Come and see" where I abide? Because the expression "hath not where to lay His head," signifies that He had no dwelling place of His own, not that He did not abide in a house. And this too is the meaning of the comparison. The Evangelist has mentioned that "they abode with Him that day," but has not added wherefore, because the reason was plain; for from no other motive did they follow Christ, and He draw them to Him, but only that they might have instruction; and this they enjoyed so abundantly and eagerly even in a single night, that they both proceeded straightway to the capture of others.

John 1:40 — Homily on the Gospel of John 18

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

John 1:41 — Homily on the Gospel of John 19

Andrew, after having tarried with Jesus and learned what He did, kept not the treasure to himself, but hastens and runs quickly to his brother, to impart to him of the good things which he had received. Observe what Andrew says to his brother; "We have found the Messias, which is, being interpreted, the Christ." You see how, as far as he had learned in a short time, he showed the wisdom of the teacher who persuaded them, and their own zeal, who cared for these things long ago, and from the beginning. For this word, "we have found," is the expression of a soul which travails for His presence, and looks for His coming from above, and is made overjoyed when the looked-for thing has happened, and hastens to impart to others the good tidings. This is the part of brotherly affection, of natural friendship, of a sincere disposition, to be eager to stretch out the hand to each other in spiritual things. Hear him besides speak with the addition of the article; for he does not say "Messias," but "the Messias"; thus they were expecting some one Christ, having nothing in common with the others.

John 1:42 — Homily on the Gospel of John 19

And behold, I beg of you, the mind of Peter obedient and tractable from the very beginning; he ran to Him without any delay; "He brought him," saith St. John, "to Jesus." Yet let no one blame his easy temper if he received the word without much questioning, because it is probable that his brother had told him these things more exactly and at length; but the Evangelists from their care for conciseness constantly cut many things short. Besides, it is not said absolutely that "he believed," but that "he brought him to Jesus," to give him up for the future to Him, so that from Him he might learn all; for the other disciple also was with him, and contributed to this. And if John the Baptist, when he had said that He was "the Lamb," and that He "baptized with the Spirit," gave them over to learn the clearer doctrine concerning this thing from Him, much more would Andrew have done this, not deeming himself sufficient to declare the whole, but drawing him to the very fount of light with so much zeal and joy, that the other neither deferred nor delayed at all.

John 1:43-44 — Homily on the Gospel of John 20

"To every careful thinker there is a gain" (Prov. xiv. 23, LXX.), saith the proverb; and Christ implied more than this, when He said, "He that seeketh findeth." (Matt. vii. 8.) Wherefore it does not occur to me any more to wonder how Philip followed Christ. Andrew was persuaded when he had heard from John, and Peter the same from Andrew, but Philip not having learned anything from any but Christ who said to him only this, "Follow Me," straightway obeyed, and went not back, but even became a preacher to others. For he ran to Nathanael and said to him, "We have found Him of whom Moses in the Law and the Prophets did write." Seest thou what a thoughtful mind he had, how assiduously he meditated on the writings of Moses, and expected the Advent? for the expression, "we have found," belongs always to those who are in some way seeking. "The day following Jesus went forth into Galilee." Before any had joined Him, He called no one; and He acted thus not without cause, but according to his own wisdom and intelligence. For if, when no one came to Him spontaneously, He had Himself drawn them, they might perhaps have started away; but now, having chosen this of themselves, they afterwards remained firm. He calls Philip, one who was better acquainted with Him; for he, as having been born and bred in Galilee, knew Him more than others. Having then taken the disciples, He next goes to the capture of the others, and draws to Him Philip and Nathanael.

John 1:45 — Homily on the Gospel of John 20

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

John 1:46 — Homily on the Gospel of John 20

"And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see." But observe his wisdom and candor even in his doubting. He did not at once say, "Philip, thou deceivest me, and speakest falsely, I believe thee not, I will not come; I have learned from the prophets that Christ must come from Bethlehem, thou sayest 'from Nazareth'; therefore this is not that Christ." He said nothing like this; but what does he? He goes to Him himself; showing, by not admitting that Christ was "of Nazareth," his accuracy respecting the Scriptures, and a character not easily deceived; and by not rejecting him who brought the tidings, the great desire which he felt for the coming of Christ. For he thought within himself that Philip was probably mistaken about the place. And observe, I pray you, his manner of declining, how gentle he has made it, and in the form of a question. For he said not, "Galilee produces no good"; but how said he? "Can any good thing come out of Nazareth?" Philip also was very prudent; for he is not as one perplexed, angry, and annoyed, but perseveres, wishing to bring over the man, and manifesting to us from the first of his preaching the firmness which becomes an Apostle.

John 1:47 — Homily on the Gospel of John 20

"Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile." He praises and approves the man, because he had said, "Can any good thing come out of Nazareth?" and yet he ought to have been blamed. Surely not; for the words are not those of an unbeliever, nor deserving blame, but praise. "How so, and in what way?" Because Nathanael had considered the writings of the Prophets more than Philip. For he had heard from the Scriptures, that Christ must come from Bethlehem, and from the village in which David was. This belief at least prevailed among the Jews, and the Prophet had proclaimed it of old, saying, "And thou, Bethlehem, art by no means the least among the princes of Judah, for out of thee shall come a Governor, that shall feed My people Israel." (Matt. ii. 6; Mic. v. 2.) And so when he heard that He was "from Nazareth," he was confounded, and doubted, not finding the announcement of Philip to agree with the prediction of the Prophet. Wherefore also Christ saith, "Behold an Israelite indeed, in whom is no guile." So that there is such a person as a false Israelite; but this is not such an one; for his judgment, Christ saith, is impartial, he speaks nothing from favor, or from ill-feeling. Yet the Jews, when they were asked where Christ should be born, replied, "In Bethlehem" (Matt. ii. 5), and produced the evidence, saying, "And thou, Bethlehem, art by no means the least among the princes of Judah." (Mic. v. 2.) Before they had seen Him they bore this witness, but when they saw Him in their malice they concealed the testimony, saying, "But as for this fellow, we know not whence He is." (c. ix. 29.) Nathanael did not so, but continued to retain the opinion which he had from the beginning, that He was not "of Nazareth." How then do the prophets call Him a Nazarene? From His being brought up and abiding there. And He omits to say, "I am not 'of Nazareth,' as Philip hath told thee, but of Bethlehem," that He may not at once make the account seem questionable; and besides this, because, even if He had gained belief, He would not have given sufficient proof that He was the Christ. For what hindered Him without being Christ, from being of Bethlehem, like the others who were born there? This then He omits; but He does that which has most power to bring him over, for He shows that He was present when they were conversing.

John 1:48-49 — Homily on the Gospel of John 20

Was it then only "before Philip called him" that He "saw" him? did He not see him before this with His sleepless eye? He saw him, and none could gainsay it; but this is what it was needful to say at the time. And what did Nathanael? When he had received an unquestionable proof of His foreknowledge, he hastened to confess Him, showing by his previous delay his caution, and his fairness by his assent afterwards. For, said the Evangelist, "He answered and saith unto Him, Rabbi, Thou art the Son of God, Thou art the King of Israel." Seest thou how his soul is filled at once with exceeding joy, and embraces Jesus with words? "Thou art," saith he, "that expected, that sought-for One." Seest thou how he is amazed, how he marvels? how he leaps and dances with delight?

John 1:48 — Homily on the Gospel of John 20

"Whence knowest Thou me?" He replies, "Before that Philip called thee, when thou wast under the fig-tree, I saw thee." Observe a man firm and steady. When Christ had said, "Behold an Israelite indeed," he was not made vain by this approbation, he ran not after this open praise, but continues seeking and searching more exactly, and desires to learn something certain. He still enquired as of a man, but Jesus answered as God. For He said, "I have known thee from the first," (him and the candor of his character, this He knew not as a man, from having closely followed him, but as God from the first,) "and but now I saw thee by the fig-tree"; when there was no one present there but only Philip and Nathanael who said all these things in private. It is mentioned, that having seen him afar off, He said, "Behold an Israelite indeed"; to show, that before Philip came near, Christ spoke these words, that the testimony might not be suspected. For this reason also He named the time, the place, and the tree; because if He had only said, "Before Philip came to thee, I saw thee," He might have been suspected of having sent him, and of saying nothing wonderful; but now, by mentioning both the place where he was when addressed by Philip, and the name of the tree, and the time of the conversation, He showed that His foreknowledge was unquestionable. And He did not merely show to him His foreknowledge, but instructed him also in another way. For He brought him to a recollection of what they then had said; as, "Can there any good thing come out of Nazareth?" And it was most especially on this account that Nathanael received Him, because when he had uttered these words, He did not condemn, but praised and approved him. Therefore he was assured that this was indeed the Christ, both from His foreknowledge, and from His having exactly searched out his sentiments, which was the act of One who would show that He knew what was in his mind; and besides, from His not having blamed, but rather praised him when he had seemed to speak against Himself. He said then, that Philip had "called" him; but what Philip had said to him or he to Philip, He omitted, leaving it to his own conscience, and not desiring farther to rebuke him.

John 1:49-50 — Homily on the Gospel of John 21

Now what is the question arising from this passage? It is this. Peter, when after so many miracles and such high doctrine he confessed that, "Thou art the Son of God" (Matt. xvi. 16), is called "blessed," as having received the revelation from the Father; while Nathanael, though he said the very same thing before seeing or hearing either miracles or doctrine, had no such word addressed to him, but as though he had not said so much as he ought to have said, is brought to things greater still. What can be the reason of this? It is, that Peter and Nathanael both spoke the same words, but not both with the same intention. Peter confessed Him to be "The Son of God" but as being Very God; Nathanael, as being mere man. And whence does this appear? From what he said after these words; for after, "Thou art the Son of God," he adds, "Thou art the King of Israel." But the Son of God is not "King of Israel" only, but of all the world. And what I say is clear, not from this only, but also from what follows. For Christ added nothing more to Peter, but as though his faith were perfect, said, that upon this confession of his He would build the Church; but in the other case He did nothing like this, but the contrary. For as though some large, and that the better, part were wanting to his confession He added what follows.

John 1:50-51 — Homily on the Gospel of John 21

Seest thou how He leads him up by little and little from the earth, and causes him no longer to imagine Him a man merely? for One to whom Angels minister, and on whom Angels ascend and descend, how could He be man? For this reason He said, "Thou shalt see greater things than these." And in proof of this, He introduces the ministry of Angels. And what He means is something of this kind: "Doth this, O Nathanael, seem to thee a great matter, and hast thou for this confessed me to be King of Israel? What then wilt thou say, when thou seest the Angels ascending and descending upon Me?" Persuading him by these words to own Him Lord also of the Angels. For on Him as on the King's own Son, the royal ministers ascended and descended, once at the season of the Crucifixion, again at the time of the Resurrection and the Ascension, and before this also, when they "came and ministered unto Him" (Matt. iv. 11), when they proclaimed the glad tidings of His birth, and cried, "Glory to God in the highest, and on earth peace" (Luke ii. 14), when they came to Mary, when they came to Joseph. And He does now what He has done in many instances; He utters two predictions, gives present proof of the one, and confirms that which has to be accomplished by that which is so already. For of His sayings some had been proved, such as, "Before Philip called thee, under the fig-tree I saw thee"; others had yet to come to pass, and had partly done so, namely, the descending and ascending of the Angels, at the Crucifixion, the Resurrection, and the Ascension; and this He renders credible by His words even before the event. For one who had known His power by what had gone before, and heard from Him of things to come, would more readily receive this prediction too. What then does Nathanael? To this he makes no reply. And therefore at this point Christ stopped His discourse with him, allowing him to consider in private what had been said; and not choosing to pour forth all at once, having cast seed into fertile ground, He then leaves it to shoot at leisure.

John 2:1-2 — Homily on the Gospel of John 21

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

John 2:3 — Homily on the Gospel of John 21

Here it is worth while to enquire whence it came into His mother's mind to imagine anything great of her Son; for He had as yet done no miracle, since the Evangelist saith, "This beginning of miracles did Jesus in Cana of Galilee." Now if any say that this is not a sufficient proof that it was the "beginning of His miracles," because there is added simply "in Cana of Galilee," as allowing it to have been the first done there, but not altogether and absolutely the first, for He probably might have done others elsewhere, we will make answer to him of that which we have said before. And of what kind? The words of John (the Baptist); "And I knew Him not; but that He should be made manifest to Israel, therefore am I come, baptizing with water." Now if He had wrought miracles in early age, the Israelites would not have needed another to declare Him. For He who came among men, and by His miracles was so made known, not to those only in Judaea, but also to those in Syria and beyond, and who did this in three years only, or rather who did not need even these three years to manifest Himself (Matt. iv. 24), for immediately and from the first His fame went abroad everywhere; He, I say, who in a short time so shone forth by the multitude of His miracles, that His name was well known to all, was much less likely, if while a child He had from an early age wrought miracles, to escape notice so long. For what was done would have seemed stranger as done by a boy, and there would have been time for twice or thrice as many, and much more. But in fact He did nothing while He was a child, save only that one thing to which Luke has testified (Luke ii. 46), that at the age of twelve years He sat hearing the doctors, and was thought admirable for His questioning. Besides, it was in accordance with likelihood and reason that He did not begin His signs at once from an early age; for they would have deemed the thing a delusion. For if when He was of full age many suspected this, much more, if while quite young He had wrought miracles, would they have hurried Him sooner and before the proper time to the Cross, in the venom of their malice; and the very facts of the Dispensation would have been discredited.

John 2:4 — Homily on the Gospel of John 22

The words are not used in this place only, but in others also; for the same Evangelist says, "They could not lay hands on Him, because His hour was not yet come" (c. viii. 20); and again, "No man laid hands on Him, because His hour was not yet come" (c. vii. 30); and again, "The hour is come, glorify Thy Son." (c. xvii. 1.) What then do the words mean? I have brought together more instances, that I may give one explanation of all. And what is that explanation? Christ did not say, "Mine hour is not yet come," as being subject to the necessity of seasons, or the observance of an "hour"; how can He be so, who is Maker of seasons, and Creator of the times and the ages? To what else then did He allude? He desires to show this; that He works all things at their convenient season, not doing all at once; because a kind of confusion and disorder would have ensued, if, instead of working all at their proper seasons, He had mixed all together, His Birth, His Resurrection, and His coming to Judgment. Observe this; creation was to be, yet not all at once; man and woman were to be created, yet not even these together; mankind were to be condemned to death, and there was to be a resurrection, yet the interval between the two was to be great; the law was to be given, but not grace with it, each was to be dispensed at its proper time. Now Christ was not subject to the necessity of seasons, but rather settled their order, since He is their Creator; and therefore He saith in this place, "Mine hour is not yet come."

John 2:4 — Homily on the Gospel of John 21

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

John 2:5 — Homily on the Gospel of John 22

Besides, even while saying to the Canaanitish woman, "It is not meet to take the children's bread, and to give it unto dogs" (Matt. xv. 26), He still gave the bread, as considering her perseverance; and though after his first reply, He said, "I am not sent save unto the lost sheep of the house of Israel," yet even after saying this, He healed the woman's daughter. Hence we learn, that although we be unworthy, we often by perseverance make ourselves worthy to receive. And for this reason His mother remained by, and openly brought to Him the servants, that the request might be made by a greater number; and therefore she added, "Whatsoever He saith unto you, do it." For she knew that His refusal proceeded not from want of power, but from humility, and that He might not seem without cause to hurry to the miracle; and therefore she brought the servants.

John 2:6 — Homily on the Gospel of John 22

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

John 2:7 — Homily on the Gospel of John 22

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

John 2:7-8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xxii. 2) But why did He not work the miracle before they had filled the waterpots, which would have been much more wonderful; inasmuch as it is one thing to change the quality of some existing substance, another to make it that substance out of nothing? The latter miracle would be the more wonderful, but the former would be the more easy of belief. And this principle often acts as a check, to moderate the greatness of our Lord's miracles: He wishes to make them more credible, therefore He makes them less marvellous; a refutation this of the perverse doctrine of some, that He was a different Being from the Maker of the world. For we see He performs most of His miracles upon subject-matter already existing, whereas were He contrary to the Creator of the world, He would not use a material thus alien, to demonstrate His own power. He did not draw out the water Himself which He made wine, but ordered the servants to do so. This was for the sake of having witnesses of the miracle; And He saith unto them, Draw out now, and bear unto the governor of the feast.

John 2:9-10 — Homily on the Gospel of John 22

Thus when he was about to heal the nobleman's son, the Evangelist has shown that it had already become more clearly known; for it was chiefly because the nobleman had become acquainted with the miracle that he called upon Him, as John incidentally shows when he says, "Jesus came into Cana of Galilee, where He made the water wine." (c. iv. 46.) And not wine simply, but the best wine. For such are the miraculous works of Christ, they are far more perfect and better than the operations of nature. This is seen also in other instances; when He restored any infirm member of the body, He made it better than the sound. That it was wine then, and the best of wine, that had been made, not the servants only, but the bridegroom and the ruler of the feast would testify; and that it was made by Christ, those who drew the water; so that although the miracle were not then revealed, yet it could not in the end be passed in silence, so many and constraining testimonies had He provided for the future. That He had made the water wine, He had the servants for witnesses; that the wine was good that had been made, the ruler of the feast and the bridegroom.

John 2:9 — Homily on the Gospel of John 22

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

John 2:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xx) Should any say that there is not sufficient proof of this being the beginning of miracles, because it is added, in Cana of Galilee, as if some had been preferred elsewhere: we answer, as we did before, that John says below, That He might be made manifest to Israel, therefore have I come baptizing. (c. 1) (Hom. xxi. 2). Now if He had performed miracles in the earlier part of His life, the Jews would not have wanted another person to point Him out. If our Lord in a short time became so distinguished for the number of His miracles, that His Name was known to every one, would He not have been much more so, had He worked miracles from His earliest years? for the things themselves would have been the more extraordinary, being performed by a Child, and in so long a time must have become notorious. It was fit and proper however that He should not begin to work miracles at so early an age: for men would have thought the Incarnation a phantasy, and in the extremity of envy would have delivered Him to be crucified before the appointed time.

John 2:11 — Homily on the Gospel of John 23

"This beginning of miracles did Jesus in Cana of Galilee." I told you the other day, that there are some who say that this is not the beginning. "For what," says one, "if 'Cana of Galilee' be added? This shows that this was 'the beginning' He made 'in Cana.'" But on these points I would not venture to assert anything exactly. I before have shown that He began His miracles after His Baptism, and wrought no miracle before it; but whether of the miracles done after His Baptism, this or some other was the first, it seems to me unnecessary to assert positively. "And manifested forth His glory." "How?" asks one, "and in what way? For only the servants, the ruler of the feast, and the bridegroom, not the greater number of those present, gave heed to what was done." How then did he "manifest forth His glory"? He manifested it at least for His own part, and if all present hear not of the miracle at the time, they would hear of it afterwards, for unto the present time it is celebrated, and has not been unnoticed. That all did not know it on the same day is clear from what follows, for after having said that He "manifested forth His glory," the Evangelist adds, "And His disciples believed on Him." His disciples, who even before this regarded Him with wonder. Seest thou that it was especially necessary to work the miracles at times when men were present of honest minds, and who would carefully give heed to what was done? for these would more readily believe, and attend more exactly to the circumstances. "And how could He have become known without miracles?" Because His doctrine and prophetic powers were sufficient to cause wonder in the souls of His hearers, so that they took heed to what He did with a right disposition, their minds being already well affected towards Him.

John 2:12-13 — Homily on the Gospel of John 23

"After this He went down to Capernaum, He, and His mother, and His brethren, and His disciples; and they continued there not many days." Wherefore comes He with "His mother to Capernaum"? for He hath done no miracle there, and the inhabitants of that city were not of those who were rightminded towards Him, but of the utterly corrupt. And this Christ declared when He said, "And thou, Capernaum, which are exalted to heaven, shall be thrust down to hell." Wherefore then goes He? I think it was, because He intended a little after to go up to Jerusalem, that He then went to Capernaum, to avoid leading about everywhere with Him, His mother and His brethren. And so, having departed and tarried a little while to honor His mother, He again commences His miracles after restoring to her home her who had borne Him. Therefore the Evangelist says, After "not many days," "He went up to Jerusalem." He received baptism then a few days before the passover. But on going up to Jerusalem, what did He, a deed full of high authority; for He cast out of the Temple those dealers and money changers, and those who sold doves, and oxen, and sheep, and who passed their time there for this purpose.

John 2:15-16 — Homily on the Gospel of John 23

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

John 2:15 — Homily on the Gospel of John 23

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

John 2:16 — Homily on the Gospel of Matthew 88

This cry rent the veil, and opened the tombs, and made the house desolate. And He did this, not as offering insult to the temple (for how should He, who saith, "Make not my Father's house a house of merchandise,") but declaring them to be unworthy even of His abiding there; like as also when He delivered it over to the Babylonians. But not for this only were these things done, but what took place was a prophecy of the coming desolation, and of the change into the greater and higher state; and a sign of His might.

John 2:16 — Homily on the Gospel of John 23

Another Evangelist writes, that as He cast them out, He said, Make not my Father's house "a den of thieves," but this one, "(Make not My Father's house) an house of merchandise." They do not in this contradict each other, but show that he did this a second time, and that both these expressions were not used on the same occasion, but that He acted thus once at the beginning of His ministry, and again when He had come to the very time of His Passion. Therefore, (on the latter occasion,) employing more strong expressions, He spoke of it as (being made) "a den of thieves," but here at the commencement of His miracles He does not so, but uses a more gentle rebuke; from which it is probable that this took place a second time.

John 2:17 — Homily on the Gospel of John 23

"They," His disciples, it says, "Remembered that it is written, The zeal of thine house hath eaten me up." But the Jews did not remember the Prophecy, and said, "What sign showest Thou unto us?" both grieving that their shameful traffic was cut off, and expecting by these means to stop Him, and also desiring to challenge Him to a miracle, and to find fault with what He was doing.

John 2:18-19 — Homily on the Gospel of John 23

And what say they? "What sign showest Thou unto us, seeing that Thou doest these things?" Alas for their utter madness! Was there need of a sign before they could cease their evil doings, and free the house of God from such dishonor? and was it not the greatest sign of His Excellence that He had gotten such zeal for that House? In fact, the well-disposed were distinguished by this very thing. At one time then He said, that the Temple was made by them "a den of thieves," showing that what they sold was gotten by theft, and rapine, and covetousness, and that they were rich through other men's calamities; at another, "a house of merchandise," pointing to their shameless traffickings. "But wherefore did He this?" Since he was about to heal on the Sabbath day, and to do many such things which were thought by them transgressions of the Law in order that He might not seem to do this as though He had come to be some rival God and opponent of His Father, He takes occasion hence to correct any such suspicion of theirs.

John 2:19 — Homily on the Gospel of John 23

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

John 2:20 — Homily on the Gospel of John 23

But at the time when this was spoken, the Jews were perplexed as to what it might mean, and cast about to discover, saying, "Forty and six years was this Temple in building, and wilt thou rear it up in three days?" "Forty and six years," they said, referring to the latter building, for the former was finished in twenty years' time.

John 2:21 — Homily on the Gospel of John 23

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

John 2:22 — Homily on the Gospel of John 23

Many such sayings He utters which were not intelligible to His immediate hearers, but which were to be so to those that should come after. And wherefore doth He this? In order that when the accomplishment of His prediction should have come to pass, He might be seen to have foreknown from the beginning what was to follow; which indeed was the case with this prophecy. For, saith the Evangelist, "When He was risen from the dead, His disciples remembered that He had said this; and they believed the Scripture, and the word which Jesus had said."

John 2:23-25 — Homily on the Gospel of John 24

Of the men of that time some clung to their error, others laid hold on the truth, while of these last, some having retained it for a little while again fell off from it. Alluding to these, Christ compared them to seeds not deeply sown, but having their roots upon the surface of the earth; and He said that they should quickly perish. And these the Evangelist has here pointed out to us, saying, "When He was in Jerusalem, at the Passover, in the feast, many believed on Him, when they saw the miracles which He did." "But Jesus did not commit Himself unto them." For they were the more perfect among His disciples, who came to Him not only because of His miracles, but through His teaching also. The grosser sort the miracles attracted, but the better reasoners His prophecies and doctrines; and so they who were taken by His teaching were more steadfast than those attracted by His miracles. And Christ also called them "blessed," saying, "Blessed are they that have not seen, and yet have believed." But that these here mentioned were not real disciples, the following passage shows, for it saith, "Jesus did not commit Himself unto them." Wherefore? "Because He knew all things," "And needed not that any should testify of man, for He knew what was in man." The meaning is of this kind. "He who dwells in men's hearts, and enters into their thoughts, took no heed of outward words; and knowing well that their warmth was but for a season, He placed not confidence in them as in perfect disciples, nor committed all His doctrines to them as though they had already become firm believers." Now, to know what is in the heart of men belongs to God alone, "who hath fashioned hearts one by one"; for, saith Solomon, "Thou, even Thou only, knowest the hearts"; He therefore needed not witnesses to learn the thoughts of His own creatures, and so He felt no confidence in them because of their mere, temporary belief.

John 3:1-2 — Homily on the Gospel of John 24

This man appears also in the middle of the Gospel, making defense for Christ; for he saith, "Our law judgeth no man before it hear him"; and the Jews in anger replied to him, "Search and look, for out of Galilee ariseth no prophet." Again after the crucifixion he bestowed great care upon the burial of the Lord's body: "There came also," saith the Evangelist, "Nicodemus, which came to the Lord by night, and brought a mixture of myrrh and aloes, about an hundred pound weight." And even now he was disposed towards Christ, but not as he ought, nor with proper sentiments respecting Him, for he was as yet entangled in Jewish infirmity. Wherefore he came by night, because he feared to do so by day. Yet not for this did the merciful God reject or rebuke him, or deprive him of His instruction, but even with much kindness conversed with him and disclosed to him very exalted doctrines enigmatically indeed, but nevertheless He disclosed them. For far more deserving of pardon was he than those who acted thus through wickedness.

John 3:2-3 — Homily on the Gospel of John 24

Nicodemus saith, "Rabbi, we know that Thou art a Teacher come from God, for no man can do the miracles that Thou doest, except God be with him." He thought he had said something great when he had spoken thus of Christ. What then saith Christ? To show that he had not yet set foot even on the threshold of right knowledge, nor stood in the porch, but was yet wandering somewhere without the palace, both he and whoever else should say the like, and that he had not so much as glanced towards true knowledge when he held such an opinion of the Only-Begotten, what saith He? "Verily, verily, I say unto thee, Except a man be born again, he cannot see the Kingdom of God." That is, "Unless thou art born again and receivest the right doctrines, thou art wandering somewhere without, and art far from the Kingdom of heaven." But He does not speak so plainly as this. In order to make the saying less hard to bear, He does not plainly direct it at him, but speaks indefinitely, "Except a man be born again": all but saying, "both thou and any other, who may have such opinions concerning Me, art somewhere outside the Kingdom." Had He not spoken from a desire to establish this, His answer would have been suitable to what had been said. Now the Jews, if these words had been addressed to them, would have derided Him and departed; but Nicodemus shows here also his desire of instruction. And this is why in many places Christ speaks obscurely, because He wishes to rouse His hearers to ask questions, and to render them more attentive. For that which is said plainly often escapes the hearer, but what is obscure renders him more active and zealous. Now what He saith, is something like this: "If thou art not born again, if thou partakest not of the Spirit which is by the washing of Regeneration, thou canst not have a right opinion of Me, for the opinion which thou hast is not spiritual, but carnal." (Tit. iii. 5.) But He did not speak thus, as refusing to confound one who had brought such as he had, and who had spoken to the best of his ability; and He leads him unsuspectedly up to greater knowledge, saying, "Except a man be born again." The word "again," in this place, some understand to mean "from heaven," others, "from the beginning." "It is impossible," saith Christ, "for one not so born to see the Kingdom of God"; in this pointing to Himself, and declaring that there is another beside the natural sight, and that we have need of other eyes to behold Christ.

John 3:2 — Homily on the Gospel of John 24

Nicodemus yet lingers below, has yet human thoughts concerning Him, and speaks of Him as of a Prophet, imagining nothing great from His miracles. "We know," he says, "that Thou art a Teacher come from God." "Why then comest thou by night and secretly, to Him that speaketh the things of God, to Him who cometh from God? Why conversest thou not with Him openly?" But Jesus said nothing like this to him, nor did He rebuke him; for, saith the Prophet, "A bruised reed shall He not break, and smoking flax shall he not quench; He shall not strive nor cry": and again He saith Himself, "I came not to condemn the world, but to save the world." "No man can do these miracles, except God be with him." Still here Nicodemus speaks like the heretics, in saying, that He hath a power working within Him, and hath need of the aid of others to do as He did. What then saith Christ? Observe His exceeding condescension. He refrained for a while from saying, "I need not the help of others, but do all things with power, for I am the Very Son of God, and have the same power as My Father," because this would have been too hard for His hearer; for I say now what I am always saying, that what Christ desired was, not so much for a while to reveal His own Dignity, as to persuade men that He did nothing contrary to His Father.

John 3:3 — Homily on the Gospel of John 24

And this is why in many places Christ speaks obscurely, because He wishes to rouse His hearers to ask questions, and to render them more attentive. For that which is said plainly often escapes the hearer, but what is obscure renders him more active and zealous. Now what He saith, is something like this: "If thou art not born again, if thou partakest not of the Spirit which is by the washing of Regeneration, thou canst not have a right opinion of Me, for the opinion which thou hast is not spiritual, but carnal." But He did not speak thus, as refusing to confound one who had brought such as he had, and who had spoken to the best of his ability; and He leads him unsuspectedly up to greater knowledge, saying, "Except a man be born again." The word "again," in this place, some understand to mean "from heaven," others, "from the beginning." "It is impossible," saith Christ, "for one not so born to see the Kingdom of God"; in this pointing to Himself, and declaring that there is another beside the natural sight, and that we have need of other eyes to behold Christ.

John 3:4 — Homily on the Gospel of John 24

"Nicodemus saith, How can a man be born when he is old?" Callest thou Him "Master," sayest thou that He is "come from God," and yet receivest thou not His words, but usest to thy Teacher a manner of speaking which expresses much perplexity? For the "How," is the doubting question of those who have no strong belief, but who are yet of the earth. Therefore Sarah laughed when she had said, "How?" And many others having asked this question, have fallen from the faith. And thus heretics continue in their heresy, because they frequently make this enquiry, saying, some of them, "How was He begotten?" others, "How was He made flesh?" and subjecting that Infinite Essence to the weakness of their own reasonings. Knowing which, we ought to avoid this unseasonable curiosity, for they who search into these matters shall, without learning the "How," fall away from the right faith.

John 3:5 — Homily on the Gospel of John 25

What He declares is this: "Thou sayest that it is impossible, I say that it is so absolutely possible as to be necessary, and that it is not even possible otherwise to be saved." For necessary things God hath made exceedingly easy also. The earthly birth which is according to the flesh, is of the dust, and therefore heaven is walled against it, for what hath earth in common with heaven? But that other, which is of the Spirit, easily unfolds to us the arches above.

John 3:6 — Homily on the Gospel of John 26

Great mysteries are they, of which the Only-begotten Son of God has counted us worthy; great, and such as we were not worthy of, but such as it was meet for Him to give. For if one reckon our desert, we were not only unworthy of the gift, but also liable to punishment and vengeance; but He, because He looked not to this, not only delivered us from punishment, but freely gave us a life much more bright than the first, introduced us into another world, made us another creature; "If any man be in Christ," saith Paul, "he is a new creature." (2 Cor. v. 17.) What kind of "new creature"? Hear Christ Himself declare; "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." Paradise was entrusted to us, and we were shown unworthy to dwell even there, yet He hath exalted us to heaven. In the first things we were found unfaithful, and He hath committed to us greater; we could not refrain from a single tree, and He hath provided for us the delights above; we kept not our place in Paradise, and He hath opened to us the doors of heaven. Well said Paul, "O the depth of the riches, both of the wisdom and knowledge of God!" (Rom. xi. 33.)

John 3:7-8 — Homily on the Gospel of John 26

Christ then having said, "He that is born of the Spirit is spirit," when He saw him again confused, leads His discourse to an example from sense, saying, "Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth." For by saying, "Marvel not," He indicates the confusion of his soul, and leads him to something lighter than body. He had already led him away from fleshly things, by saying, "That which is born of the Spirit is spirit"; but when Nicodemus knew not what "that which is born of the Spirit is spirit" meant, He next carries him to another figure, not bringing him to the density of bodies, nor yet speaking of things purely incorporeal, (for had he heard he could not have received this,) but having found a something between what is and what is not body, namely, the motion of the wind, He brings him to that next.

John 3:8 — Homily on the Gospel of John 26

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

John 3:10 — Homily on the Gospel of John 26

What then doth Nicodemus? still he continues in his low Jewish opinion, and that too when so clear an example has been mentioned to him. Wherefore when he again says doubtingly, "How can these things be?" Christ now speaks to him more chidingly; "Art thou a master in Israel, and knowest not these things?" Observe how He nowhere accuses the man of wickedness, but only of weakness and simplicity.

John 3:11 — Homily on the Gospel of John 26

"We speak that We do know, and testify that We have seen, and none receiveth Our witness." This He added, making His words credible by another argument, and condescending in His speech to the other's infirmity. And what is this that He saith, "We speak that We do know, and testify that We have seen"? Because with us the sight is the most trustworthy of the senses, and if we desire to gain a person's belief, we speak thus, that we saw it with our eyes, not that we know it by hearsay; Christ therefore speaks to him rather after the manner of men, gaining belief for His words by this means also. And that this is so, and that He desires to establish nothing else, and refers not to sensual vision, is clear from this; after saying, "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit," He adds, "We speak that we do know, and testify that we have seen." Now this (of the Spirit) was not yet born; how then saith He, "what we have seen"? Is it not plain that He speaks of a knowledge not otherwise than exact?

John 3:12 — Homily on the Gospel of John 27

The expression "earthly things," some say is here used of the wind; that is, "If I have given you an example from earthly things, and ye did not even so believe, how shall ye be able to learn sublimer things?" And wonder not if He here call Baptism an "earthly" thing, for He calls it so, either from its being performed on earth, or so naming it in comparison with that His own most awful Generation. For though this Generation of ours is heavenly, yet compared with that true Generation which is from the Substance of the Father, it is earthly. He does not say, "Ye have not understood," but, "Ye have not believed"; for when a man is ill disposed towards those things which it is possible to apprehend by the intellect, and will not readily receive them, he may justly be charged with want of understanding; but when he receives not things which cannot be apprehended by reasoning, but only by faith, the charge against him is no longer want of understanding, but unbelief. Leading him therefore away from enquiring by reasonings into what had been said, He touches him more severely by charging him with want of faith. If now we must receive our own Generation by faith, what do they deserve who are busy with their reasonings about that of the Only-Begotten?

John 3:13 — Homily on the Gospel of John 27

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

John 3:14 — Homily on the Gospel of John 27

After having spoken of the very great benefaction that had come to man by Baptism, He proceeds to mention another benefaction, which was the cause of this, and not inferior to it; namely, that by the Cross. As also Paul arguing with the Corinthians sets down these benefits together, when he says, "Was Paul crucified for you? or were ye baptized into the name of Paul?" for these two things most of all declare His unspeakable love, that He both suffered for His enemies, and that having died for His enemies, He freely gave to them by Baptism entire remission of their sins. But wherefore did He not say plainly, "I am about to be crucified," instead of referring His hearers to the ancient type? First, that you may learn that old things are akin to new, and that the one are not alien to the other; next, that you may know that He came not unwillingly to His Passion; and again, besides these reasons, that you may learn that no harm arises to Him from the Fact, and that to many there springs from it salvation. For, that none may say, "And how is it possible that they who believe on one crucified should be saved, when he himself is holden of death?" He leads us to the ancient story. Now if the Jews, by looking to the brazen image of a serpent, escaped death, much rather will they who believe on the Crucified, with good reason enjoy a far greater benefit. For this takes place, not through the weakness of the Crucified, or because the Jews are stronger than He, but because "God loved the world," therefore is His living Temple fastened to the Cross.

John 3:15 — Homily on the Gospel of John 27

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

John 3:16 — Homily on the Gospel of John 27

What He saith, is of this kind: Marvel not that I am to be lifted up that ye may be saved, for this seemeth good to the Father, and He hath so loved you as to give His Son for slaves, and ungrateful slaves. Yet a man would not do this even for a friend, nor readily even for a righteous man; as Paul has declared when he said, "Scarcely for a righteous man will one die." Now he spoke at greater length, as speaking to believers, but here Christ speaks concisely, because His discourse was directed to Nicodemus, but still in a more significant manner, for each word had much significance. For by the expression, "so loved," and that other, "God the world," He shows the great strength of His love. Large and infinite was the interval between the two. He, the immortal, who is without beginning, the Infinite Majesty, they but dust and ashes, full of ten thousand sins, who, ungrateful, have at all times offended Him; and these He "loved." Again, the words which He added after these are alike significant, when He saith, that "He gave His Only-begotten Son," not a servant, not an Angel, not an Archangel. And yet no one would show such anxiety for his own child, as God did for His ungrateful servants. His Passion then He sets before him not very openly, but rather darkly; but the advantage of the Passion He adds in a clearer manner, saying, "That every one that believeth in Him should not perish, but have everlasting life." For when He had said, "must be lifted up," and alluded to death, lest the hearer should be made downcast by these words, forming some mere human opinions concerning Him, and supposing that His death was a ceasing to be, observe how He sets this right, by saying, that He that was given was "The Son of God," and the cause of life, of everlasting life. He who procured life for others by death, would not Himself be continually in death; for if they who believed on the Crucified perish not, much less doth He perish who is crucified. He who taketh away the destitution of others much more is He free from it; He who giveth life to others, much more to Himself doth He well forth life. Seest thou that everywhere there is need of faith? For He calls the Cross the fountain of life; which reason cannot easily allow, as the heathens now by their mocking testify. But faith which goes beyond the weakness of reasoning, may easily receive and retain it. And whence did God "so love the world"? From no other source but only from his goodness.

John 3:17-18 — Homily on the Gospel of John 28

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

John 3:18 — Homily on the Gospel of John 28

"He that believeth on the Son, is not judged." He that "believeth," not he that is over-curious: he that "believeth," not the busybody. But what if his life be unclean, and his deeds evil? It is of such as these especially that Paul declares, that they are not true believers at all: "They profess that they know God, but in works they deny Him." But here Christ saith, that such an one is not "judged" in this one particular; for his works indeed he shall suffer a severer punishment, but having believed once, he is not chastised for unbelief.

John 3:19 — Homily on the Gospel of John 28

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

John 3:20 — Homily on the Gospel of John 28

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

John 3:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xxviii. 3) He does not say this of those who are brought up under the Gospel, but of those who are converted to the true faith from Paganism or Judaism. He shows that no one will leave a false religion for the true faith, till he first resolve to follow a right course of life.

John 3:22 — Homily on the Gospel of John 29

Nothing can be clearer or mightier than the truth, just as nothing is weaker than falsehood, though it be shaded by ten thousand veils. For even so it is easily detected, it easily melts away. But truth stands forth unveiled for all that will behold her beauty; she seeks no concealment, dreads no danger, trembles at no plots, desires not glory from the many, is accountable to no mortal thing, but stands above them all, is the object of ten thousand secret plots, yet remaineth unconquerable, and guards as in a sure fortress these who fly to her by her own exceeding might, who avoids secret lurking places, and setteth what is hers before all men.

John 3:23-24 — Homily on the Gospel of John 29

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

John 3:24-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xx. 1) But why did he go on baptizing now? Because, had he left off, it might have been attributed to envy or anger: whereas, continuing to baptize, he got no glory for himself, but sent hearers to Christ. And he was better able to do this service, than were Christ's own disciples; his testimony being so free from suspicion, and his reputation with the people so much higher than theirs. He therefore continued to baptize, that he might not increase the envy felt by his disciples against our Lord's baptism. Indeed, the reason, I think, why John's death was permitted, and, in his room, Christ made the great preacher, was, that the people might transfer their affections wholly to Christ, and no longer be divided between the two. For the disciples of John did become so envious of Christ's disciples, and even of Christ Himself, that when they saw the latter baptizing, they threw contempt upon their baptism, as being inferior to that of John's; And there arose a question from some of John's disciples with the Jews about purifying. That it was they who began the dispute, and not the Jews, the Evangelist implies by saying, that there arose a question from John's disciples, whereas he might have said, The Jews put forth a question.

John 3:24 — Homily on the Gospel of John 29

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

John 3:25 — Homily on the Gospel of John 29

If any one should enquire, "And in what was the baptism of the disciples better than that of John?" we will reply, "in nothing"; both were alike without the gift of the Spirit, both parties alike had one reason for baptizing, and that was, to lead the baptized to Christ. For in order that they might not be always running about to bring together those that should believe, as in Simon's case his brother did, and Philip to Nathanael, they instituted baptism, in order by it to bring all men to them easily, and to prepare a way for the faith which was to be. But that the baptisms had no superiority one over the other, is shown by what follows. "There arose," saith the Evangelist, "a question (between some) of John's disciples and the Jews about purifying." For the disciples of John being ever jealously disposed towards Christ's disciples and Christ Himself, when they saw them baptizing, began to reason with those who were baptized, as though their baptism was in a manner superior to that of Christ's disciples; and taking one of the baptized, they tried to persuade him of this; but persuaded him not. Hear how the Evangelist has given us to understand that it was they who attacked him, not he who set on foot the question. He doth not say, that "a certain Jew questioned with them," but that, "there arose a questioning from the disciples of John with a certain Jew, concerning purification."

John 3:26 — Homily on the Gospel of John 29

And observe, I pray you, the Evangelist's inoffensiveness. He does not speak in the way of invective, but as far as he is able softens the charge, merely saying, that "a question arose"; whereas the sequel (which he has also set down in an inoffensive manner) makes it plain that what was said was said from jealousy. "They came," saith he, "unto John, and said unto him, Rabbi, He that was with thee beyond Jordan, to whom thou barest witness, behold the same baptizeth, and all men come to Him." That is, "He whom thou didst baptize"; for this they imply when they say, "to whom thou barest witness," as though they had said, "He whom thou didst point out as illustrious, and make remarkable, dares to do the same as thou." Yet they do not say, "He whom thou didst baptize" baptizeth; (for then they would have been obliged to make mention of the Voice that came down from heaven, and of the descent of the Spirit;) but what say they? "He that was with thee beyond Jordan, to whom thou barest witness"; that is, "He who held the rank of a disciple, who was nothing more than we, this man hath separated himself, and baptizeth." For they thought to make him jealous, not only by this, but by asserting that their own reputation was now diminishing. "All," say they, "come to Him." Whence it is evident, that they did not get the better of the Jew with whom they disputed; but they spoke these words because they were imperfect in disposition, and were not yet clear from a feeling of rivalry.

John 3:27 — Homily on the Gospel of John 29

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

John 3:28 — Homily on the Gospel of John 29

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

John 3:29 — Homily on the Gospel of John 29

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

John 3:30 — Homily on the Gospel of John 29

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

John 3:31 — Homily on the Gospel of John 30

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

John 3:32 — Homily on the Gospel of John 30

Having by all these means quenched their passion, he afterwards speaks more openly of Christ; for before this it was useless to utter words which could never have gained a place in the understanding of his hearers: but when he hath pulled up the thorns, he then boldly casts in the seed, saying, "He that cometh from above is above all. And what He hath heard He speaketh, and what He hath seen He testifieth; and no man receiveth His testimony." Having uttered something great and sublime concerning Him, he again brings down his discourse to a humbler strain. For the expression, "what He hath heard and seen," is suited rather to a mere man. What He knew He knew not from having learned it by sight, or from having heard it, but He included the whole in His Nature, having come forth perfect from the Bosom of His Father, and needing none to teach Him. For, "As the Father," He saith, "knoweth Me, even so know I the Father." (c. x. 13.) What then means, "He speaketh that He hath heard, and testifieth that He hath seen"? Since by these senses we gain correct knowledge of everything, and are deemed worthy of credit when we teach on matters which our eyes have embraced and our ears have taken in, as not in such cases inventing or speaking falsehoods, John desiring here to establish this point, said, "What He hath heard and seen": that is, "nothing that cometh from Him is false, but all is true." Thus we when we are making curious enquiry into anything, often ask, "Didst thou hear it?" "Didst thou see it?" And if this be proved, the testimony is indubitable.

John 3:33 — Homily on the Gospel of John 30

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

John 3:34 — Homily on the Gospel of John 30

"For God giveth not the Spirit by measure." Again, as I said, he brings down his discourse to lower ground, varying it and making it suitable to be received by those who heard it then; otherwise he could not have raised them and increased their fear. For had he spoken anything great and sublime concerning Jesus Himself, they would not have believed, but might even have despised Him. Therefore he leads up all to the Father, speaking for a while of Christ as of a man. But what is it that he saith, "God giveth not the Spirit by measure"? He would show that we all have received the operation of the Spirit, by measure, (for in this place he means by "Spirit" the operation of the Spirit, for this it is that is divided,) but that Christ hath all Its operation unmeasured and entire. Now if His operations be unmeasured, much more His Essence. Seest thou too that the Spirit is Infinite? How then can He who hath received all the operation of the Spirit, who knoweth the things of God, who saith, "We speak that We have heard, and testify that We have seen" (c. iii. 11), be rightly suspected? He saith nothing which is not "of God," or which is not of "the Spirit." And for a while he uttereth nothing concerning God the Word, but maketh all his doctrine credible by (reference to) the Father and the Spirit. For that there is a God they knew, and that there is a Spirit they knew, (even though they held not a right opinion concerning Him,) but that there is a Son, they knew not. It is for this reason that he ever has recourse to the Father and the Spirit, thence confirming his words.

John 3:35 — Homily on the Gospel of John 31

"The Father loveth the Son, and hath given all things into His hand." And after that, knowing that great is the force of punishment, and that the many are not so much led by the promise of good things as by the threat of the terrible, he concludes his discourse with these words; "He that believeth on the Son hath everlasting life; but he that believeth not the Son shall not see life; but the wrath of God abideth on him." Here again he refers the account of punishment to the Father, for he saith not "the wrath of the Son," (yet He is the Judge,) but sets over them the Father, desiring so the more to terrify them.

John 3:36 — Homily on the Gospel of John 31

"Is it then enough," saith one, "to believe on the Son, that one may have eternal life?" By no means. And hear Christ Himself declaring this, and saying, "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven"; and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He saith, "This is life eternal, that they may know Thee the only true God," let us not suppose that the knowledge spoken of is sufficient for our salvation; we need besides this a most exact life and conversation. Since though he has said here, "He that believeth on the Son hath eternal life," and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: "He that believeth not the Son shall not see life, but the wrath of God abideth on him";) yet not even from this do we assert that faith alone is sufficient to salvation. And the directions for living given in many places of the Gospels show this. Therefore he did not say, "This by itself is eternal life," nor, "He that doth but believe on the Son hath eternal life," but by both expressions he declared this, that the thing doth contain life, yet that if a right conversation follow not, there will follow a heavy punishment. And he did not say, "awaiteth him," but, "abideth on him," that is, "shall never remove from him." For that thou mayest not think that the "shall not see life," is a temporary death, but mayest believe that the punishment is continual, he hath put this expression to show that it rests upon him continually.

John 4:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xxxi. 1) Christ Himself did not baptize, but those who reported the fact, in order to raise the envy of their hearers, so represented it as to appear that Christ Himself baptized. (non occ.). The reason why He baptized not Himself, had been already declared by John, He shall baptize you with the Holy Ghost and with fire. (Luke 3:16) Now He had not yet given the Holy Spirit: it was therefore fitting that He should not baptize. But His disciples baptized, as an efficacious mode of instruction; better than gathering up believers here and there, as had been done in the case of Simon and his brother. Their baptism, however, had no more virtue than the baptism of John; both being without the grace of the Spirit, and both having one object, viz. that of bringing men to Christ.

John 4:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xxxi. 2) Christ on withdrawing from Judæa, joined those whom He was with before, as we read next, And departed again into Galilee. As the Apostles, when they were expelled by the Jews, went to the Gentiles, so Christ goes to the Samaritans. But, to deprive the Jews of all excuse, He does not go to stay there, but only takes it on His road, as the Evangelist implies by saying, And he must needs go through Samaria. Samaria receives its name from Somer, a mountain there, so called from the name of a former possessor of it. The inhabitants of the country were formerly not Samaritans, but Israelites. But in process of time they fell under God's wrath, and the king of Assyria transplanted them to Babylon and Media; placing Gentiles from various parts in Samaria in their room. God however, to show that it was not for want of power on His part that He delivered up the Jews, but for the sins of the people themselves, sent lions to afflict the barbarians. This was told the king, and he sent a priest to instruct them in God's law. But not even then did they wholly cease from their iniquity, but only half changed. For in process of time they turned to idols again, though they still worshipped God, calling themselves after the mountain, Samaritans.

John 4:3 — Homily on the Gospel of John 31

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

John 4:4 — Homily on the Gospel of John 31

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

John 4:5 — Homily on the Gospel of John 31

"He cometh to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob's well was there." Why is the Evangelist exact about the place? It is, that when thou hearest the woman say, "Jacob our father gave us this well," thou mayest not think it strange. For this was the place where Levi and Simeon, being angry because of Dinah, wrought that cruel slaughter. And it may be worth while to relate from what sources the Samaritans were made up; since all this country is called Samaria. Whence then did they receive their name? The mountain was called "Somor" from its owner; as also Esaias saith, "and the head of Ephraim is Somoron," but the inhabitants were termed not "Samaritans" but "Israelites."

John 4:6 — Homily on the Gospel of John 31

"Jesus therefore, being wearied with His journey, sat thus by the well; and it was about the sixth hour." He sat "thus." What meaneth "thus"? Not upon a throne, not upon a cushion, but simply, and as He was, upon the ground.

John 4:7-8 — Homily on the Gospel of John 31

"Jesus therefore, being wearied with His journey, sat thus by the well; and it was about the sixth hour. There cometh a woman of Samaria to draw water. Jesus saith unto her, Give Me to drink. For His disciples were gone away into the city to buy meat." Hence we learn His activity in journeying, His carelessness about food, and how He treated it as a matter of minor importance. And so the disciples were taught to use the like disposition themselves; for they took with them no provisions for the road. And this another Evangelist declares, saying, that when He spake to them concerning "the leaven of the Pharisees," they thought that it was because they carried no bread; and when he introduces them plucking the ears of corn, and eating, and when he saith that Jesus came to the fig-tree by reason of hunger, it is for nothing else but only to instruct us by all these to despise the belly, and not to deem that its service is anxiously to be attended to.

John 4:9 — Homily on the Gospel of John 31

What doth the woman? When she heard, "Give Me to drink," she very wisely makes the speech of Christ an occasion for a question, and saith, "How is it that thou, being a Jew, askest drink of me, which am a Samaritan? For the Jews have no dealings with the Samaritans." And whence did she suppose Him to be a Jew? From His dress, perhaps, and from His dialect. Observe, I pray you, how considerate the woman was. If there was need of caution, Jesus needed it, not she. For she doth not say, "The Samaritans have no dealings with the Jews," but, "The Jews do not admit the Samaritans." Yet still, although free herself from blame, when she supposed that another was falling into it she would not even so hold her peace, but corrected, as she thought, what was done unlawfully.

John 4:10-11 — Homily on the Gospel of John 31

And therefore He answered the woman, and said, "If thou knewest the gift of God and who it is that saith to thee, Give Me to drink, thou wouldest have asked of Him, and He would have given thee living water." First, He showeth that she is worthy to hear and not to be overlooked, and then He revealeth Himself. For she, as soon as she had learnt who He was, would straightway hearken and attend to Him; which none can say of the Jews, for they, when they had learned, asked nothing of Him, nor did they desire to be informed on any profitable matter, but insulted and drove Him away. But when the woman had heard these words, observe how gently she answers: "Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water?" Already He hath raised her from her low opinion of Him, and from deeming that He is a common man. For not without a reason doth she here call Him, "Lord"; but assigning to Him high honor. That she spake these words to honor Him, is plain from what is said afterwards, since she did not laugh nor mock, but doubted for a while.

John 4:12 — Homily on the Gospel of John 31

"Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle?" Observe how she thrusts herself into the noble stock of the Jews. For what she saith is somewhat of this kind: "Jacob used this water, and had nothing better to give us." And this she said showing that from the first answer (of Christ) she had conceived a great and sublime thought; for by the words, "he drank thereof himself, and his children, and his cattle," she implies nothing else, than that she had a notion of a better Water, but that she never found it, nor clearly knew it. More clearly to explain what she means to say, the sense of her words is this: "Thou canst not assert that Jacob gave us this well, and used another himself; for he and his children drank of this one, which they would not have done if they had had another and a better. Now of the water of this well it is not in thy power to give me, and thou canst not have another and a better, unless thou dost confess that thou art greater than Jacob. Whence then hast thou that water which thou promisest that thou wilt give us?"

John 4:13-14 — Homily on the Gospel of John 32

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

John 4:15 — Homily on the Gospel of John 32

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

John 4:16-18 — Homily on the Gospel of John 32

"And what kind of connection," saith some one, "is there in the saying, `Go, call thy husband'?" The discourse was concerning a gift and grace surpassing mortal nature: the woman was urgent in seeking to receive it. Christ saith, "Call thy husband," showing that he also must share in these things; but she, eager to receive (the gift), and concealing the shamefulness of the circumstances, and supposing that she was conversing with a man, said, "I have no husband." Christ having heard this, now seasonably introduces His reproof, mentioning accurately both points; for He enumerated all her former husbands, and reproved her for him whom she now would hide.

John 4:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xxxii. 2) The woman then being urgent in asking for the promised water, Jesus saith unto her, Go call thy husband; to show that he too ought to have a share in these things.

John 4:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xxxii. 2) But she was in a hurry to receive the gift, and wished to conceal her guilt, (for she still imagined she was speaking to a man:) The woman answered and said, I have no husband. Christ answers her with a seasonable reproof; exposing her as to former husbands, and as to her present one, whom she had concealed; Jesus said unto her, Thou hast well said, I have no husband.

John 4:17-18 — Homily on the Gospel of John 32

O how great the wisdom of the woman! how meekly doth she receive the reproof! "How should she not," saith some one? Tell me, why should she? Did He not often reprove the Jews also, and with greater reproofs than these? (for it is not the same to bring forward the hidden thoughts of the heart, as to make manifest a thing that was done in secret; the first are known to God alone, and none other knoweth them but he who hath them in his heart; the second, all who were sharers in it know;) but still when reproved did not bear it patiently. When He said, "Why seek ye to kill me?" (c. vii. 19), they not only did not admire as the woman did but even mocked at and insulted Him; yet they had a demonstration from other miracles, she had only heard this speech. Still they not only did not admire, but even insulted Him, saying, "Thou hast a demon, who seeketh to kill thee?" While she not only doth not insult but admires, and is astonished at Him, and supposes Him to be a Prophet. Yet truly this rebuke touched the woman more than the other touched them; for her fault was hers alone, theirs was a general one; and we are not so much stung by what is general as by what is particular.

John 4:19-20 — Homily on the Gospel of John 32

Then when she suspected this, she asks Him nothing concerning this life, not concerning bodily health, or possessions, or wealth, but at once concerning doctrines. For what saith she? "Our fathers worshiped in this mountain," (meaning Abraham and his family, for thither they say that he led up his son,) "and how say ye that in Jerusalem is the place where men ought to worship?" Seest thou how much more elevated in mind she has become? She who was anxious that she might not be troubled for thirst, now questions concerning doctrines. What then doth Christ? He doth not resolve the question, (for to answer simply to men's words was not His care, for it was needless,) but leads the woman on to the greater height, and doth not converse with her on these matters, until she has confessed that He was a Prophet, so that afterwards she might hear His Word with abundant belief; for having been persuaded of this, she could no longer doubt concerning what should be said to her.

John 4:19 — Homily on the Gospel of John 32

O how great the wisdom of the woman! how meekly doth she receive the reproof! "How should she not," saith some one? Tell me, why should she? Did He not often reprove the Jews also, and with greater reproofs than these? (for it is not the same to bring forward the hidden thoughts of the heart, as to make manifest a thing that was done in secret; the first are known to God alone, and none other knoweth them but he who hath them in his heart; the second, all who were sharers in it know;) but still when reproved did not bear it patiently. When He said, "Why seek ye to kill me?" (c. vii. 19), they not only did not admire as the woman did but even mocked at and insulted Him; yet they had a demonstration from other miracles, she had only heard this speech. Still they not only did not admire, but even insulted Him, saying, "Thou hast a demon, who seeketh to kill thee?" While she not only doth not insult but admires, and is astonished at Him, and supposes Him to be a Prophet. Yet truly this rebuke touched the woman more than the other touched them; for her fault was hers alone, theirs was a general one; and we are not so much stung by what is general as by what is particular. Besides they thought they should be gaining a great object if they could slay Christ, but that which the woman had done was allowed by all to be wicked; yet was she not indignant, but was astonished and wondered.

John 4:20 — Homily on the Gospel of John 32

"Our fathers worshiped in this mountain," (meaning Abraham and his family, for thither they say that he led up his son,) "and how say ye that in Jerusalem is the place where men ought to worship?" Seest thou how much more elevated in mind she has become? She who was anxious that she might not be troubled for thirst, now questions concerning doctrines. What then doth Christ? He doth not resolve the question, (for to answer simply to men's words was not His care, for it was needless,) but leads the woman on to the greater height, and doth not converse with her on these matters, until she has confessed that He was a Prophet, so that afterwards she might hear His Word with abundant belief; for having been persuaded of this, she could no longer doubt concerning what should be said to her.

John 4:21-22 — Homily on the Gospel of John 33

Everywhere, beloved, we have need of faith, faith the mother of blessings, the medicine of salvation; and without this it is impossible to possess any one of the great doctrines. Without this, men are like to those who attempt to cross the open sea without a ship, who for a little way hold out by swimming, using both hands and feet, but when they have advanced farther, are quickly swamped by the waves: in like manner they who use their own reasonings, before they have learnt anything, suffer shipwreck; as also Paul saith, "Who concerning faith have made shipwreck." (1 Tim. i. 19.) That this be not our case, let us hold fast the sacred anchor by which Christ bringeth over the Samaritan woman now.

John 4:23 — Homily on the Gospel of John 33

"We, O woman," He saith, "excel you in the manner of our worship, but even this shall henceforth have an end. Not the places only, but even the manner of serving God shall be changed. And this change is at your very doors. 'For the hour cometh, and now is.'" For since what the Prophets said they said long before the event, to show that here it is not so, He saith, "And now is." Think not, He saith, that this is a prophecy of such a kind as shall be accomplished after a long time, the fulfillment is already at hand and at your very doors, "when the true worshipers shall worship the Father in spirit and in truth." In saying "true," He excludeth Jews as well as Samaritans; for although the Jews be better than the Samaritans, yet are they far inferior to those that shall come, as inferior as is the type to the reality. But He speaketh of the Church, that she is the "true" worship, and such as is meet for God.

John 4:24 — Homily on the Gospel of John 33

"God is a Spirit." He declareth nothing else than His incorporeal Nature. Now the service of that which is incorporeal must needs be of the same character, and must be offered by that in us which is incorporeal, to wit, the soul, and purity of mind. Wherefore He saith, "they that worship Him, must worship Him in spirit and in truth." For because both Samaritans and Jews were careless about the soul, but took great pains about the body, cleansing it in divers ways, it is not, He saith, by purity of body, but by that which is incorporeal in us, namely the mind, that the incorporeal One is served. Sacrifice then not sheep and calves, but dedicate thyself to the Lord; make thyself a holocaust, this is to offer a living sacrifice. Ye must worship "in truth"; as former things were types, such as circumcision, and whole burnt offerings, and victims, and incense, they now no longer exist, but all is "truth." For a man must now circumcise not his flesh, but his evil thoughts, and crucify himself, and remove and slay his unreasonable desires.

John 4:25-26 — Homily on the Gospel of John 33

The woman was made dizzy by His discourse, and fainted at the sublimity of what He said, and, in her trouble, hear what she saith: "I know that Messias cometh, which is called Christ: when He is come, He will tell us all things. Jesus saith unto her, I am that speak unto thee." And whence came the Samaritans to expect the coming of Christ, seeing that they received Moses only? From the writings of Moses themselves. For even in the beginning He revealed the Son. "Let Us make man in Our Image, after Our Likeness" was said to the Son. It was He who talked with Abraham in the tent. And Jacob prophesying concerning Him said, "A ruler shall not fail from Judah, nor a leader from his thighs, until He come for whom it is reserved, and He is the expectation of nations." And Moses himself saith, "The Lord thy God will raise up unto you a Prophet of your brethren like unto me, unto Him shall ye hearken." And the circumstances attending the serpent, and the rod of Moses, and Isaac, and the sheep, and many other things they who chose might select as proclaiming His coming.

John 4:27 — Homily on the Gospel of John 33

"And upon this came His disciples," (very seasonably did they come when the teaching was finished,) "and marveled that He talked with the woman, yet no man said, What seekest Thou? or, Why talkest Thou with her?" At what did they marvel? At His want of pride and exceeding humility, that looked upon as He was, He endured with such lowliness of heart to talk with a woman poor, and a Samaritan. Still in their amazement they did not ask Him the reason, so well were they taught to keep the station of disciples, so much did they fear and reverence Him. For although they did not as yet hold the right opinion concerning Him, still they gave heed unto Him as to some marvelous one, and paid Him much respect. Yet they frequently are seen to act confidently; as when John lay upon His bosom, when they came to Him and said, "Who is the greatest in the Kingdom of Heaven?", when the sons of Zebedee entreated Him to set one of them on His right hand, and the other on His left. Why then did they not here question Him? Because since all those instances related to themselves, they had need to enquire into them, while what here took place was of no such great importance to them.

John 4:28-29 — Homily on the Gospel of John 34

So kindled was she by His words, that she left her water pot and the purpose for which she came, ran into the city, and drew all the people to Jesus. "Come," she saith, "see a Man which told me all things that ever I did."

John 4:28 — Homily on the Gospel of John 34

Observe her zeal and wisdom. She came to draw water, and when she had lighted upon the true Well, she after that despised the material one; teaching us even by this trifling instance when we are listening to spiritual matters to overlook the things of this life, and make no account of them. For what the Apostles did, that, after her ability, did this woman also. They when they were called, left their nets; she of her own accord, without the command of any, leaves her water pot, and winged by joy performs the office of Evangelists. And she calls not one or two, as did Andrew and Philip, but having aroused a whole city and people, so brought them to Him.

John 4:29 — Homily on the Gospel of John 34

Observe too how prudently she speaks; she said not, "Come and see the Christ," but with the same condescension by which Christ had netted her she draws the men to Him; "Come," she saith, "see a Man who told me all that ever I did." She was not ashamed to say that He "told me all that ever I did." Yet she might have spoken otherwise, "Come, see one that prophesieth"; but when the soul is inflamed with holy fire, it looks then to nothing earthly, neither to glory nor to shame, but belongs to one thing alone, the flame which occupieth it.

John 4:31 — Homily on the Gospel of John 34

"In the mean time His disciples asked Him, saying, Master, eat." "Asked," here is "besought," in their native language; for seeing Him wearied with the journey, and the oppressive heat, they entreated Him; for their request concerning food proceeded not from hastiness, but from loving affection for their Teacher. What then saith Christ?

John 4:32-33 — Homily on the Gospel of John 34

"I have meat to eat that ye know not of. Therefore" (saith the Evangelist) "said the disciples one to another, Hath any man brought Him aught to eat?" Why now wonderest thou that the woman when she heard of "water," still imagined mere water to be meant, when even the disciples are in the same case, and as yet suppose nothing spiritual, but are perplexed? though they still show their accustomed modesty and reverence toward their Master, conversing one with the other, but not daring to put any question to Him. And this they do in other places, desiring to ask Him, but not asking. What then saith Christ?

John 4:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xxxiv. 1) They show, as usual, the honour and reverence in which they hold their Master, by talking among themselves, and not presuming to question Him.

John 4:34 — Homily on the Gospel of John 34

"My meat is to do the will of Him that sent Me, and to finish His work." He here calleth the salvation of men "meat," showing what an earnest desire He hath of providing for us; for as we long for food, so He that we may be saved. And hear how in all places He revealeth not all off-hand, but first throweth the hearer into perplexity, in order that having begun to seek the meaning of what has been said, and then being perplexed and in difficulty, he may when what he sought appears, receive it the more readily, and be made more attentive to listening. For wherefore said He not at once, "My meat is to do the will of My Father?" (though not even this would have been clear, yet clearer than the other.) But what saith He? "I have meat to eat that ye know not of"; for He desireth, as I said, first to make them more attentive through their uncertainty, and by dark sayings like these to accustom them to listen to His words.

John 4:35 — Homily on the Gospel of John 34

"Say ye not, that there are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look upon the fields, for they are white already to harvest." Behold, He again by familiar words leadeth them up to the consideration of greater matters; for when He spoke of "meat," He signified nothing else than the salvation of the men who should come to Him; and again, the "field" and the "harvest" signify the very same thing, the multitude of souls prepared for the reception of the preaching; and the "eyes" of which He speaketh are those both of the mind and of the body; (for they now beheld the crowd of Samaritans advancing;) and the readiness of their will He calleth, "fields already white." For as the ears of corn, when they have become white, and are ready for reaping, so these, He saith, are prepared and fitted for salvation. And wherefore instead of calling them "fields" and "harvest," did He not plainly say, that "the men were coming to believe and were ready to receive the Word, having been instructed by the Prophets; and now bringing forth fruit"? What mean these figures used by Him? for this He doth not here only, but through all the Gospel; and the Prophets also employ the same method, saying many things in a metaphorical manner. What then may be the cause of this? for the grace of the Spirit did not ordain it to be so without a reason, but why and wherefore? On two accounts; one, that the discourse may be more vivid, and bring what is said more clearly before our eyes. For the mind when it has laid hold on a familiar image of the matters in hand, is more aroused, and beholding them as it were in a picture, is occupied by them to a greater degree. This is one reason; the other is, that the statement may be sweetened, and that the memory of what is said may be more lasting. For assertion does not subdue and bring in an ordinary hearer so much as narration by objects, and the representation of experience.

John 4:36-37 — Homily on the Gospel of John 34

"And he that reapeth receiveth wages, and gathereth fruit unto life eternal." For the fruit of an earthly harvest profiteth not to life eternal, but to this which is for a time; but the spiritual fruit to that which hath neither age nor death. Seest thou that the expressions are of sense, but the thoughts spiritual, and that by the very words themselves He divideth things earthly from heavenly? For when in discoursing of water He made this the peculiar property of the heavenly Water, that "he who drinketh it shall never thirst," so He doth here also when He saith, "that this fruit is gathered unto eternal life." "That both he that soweth and he that reapeth may rejoice together." Who is "he that soweth"? Who "he that reapeth"? The Prophets are they that sowed but they reaped not, but the Apostles. "Yet not on this account are they deprived of the pleasure and recompense of their labors, but they rejoice and are glad with us, although they reap not with us. For harvest is not such work as sowing. I therefore have kept you for that in which the toil is less and the pleasure greater, and not for sowing because in that there is much hardship and toil. In harvest the return is large, the labor not so great; nay there is much facility." By these arguments He here desireth to prove, that "the wish of the Prophets is, that all men should come to Me." This also the Law was engaged in effecting; and for this they sowed, that they might produce this fruit. He showeth moreover that He sent them also, and that there was a very intimate connection between the New Covenant and the Old, and all this He effecteth at once by this parable. "Herein," He saith, "is that saying true, One soweth and another reapeth." These words the many used whenever one party had supplied toil and another had reaped the fruits; and He saith, "that the proverb is in this instance especially true, for the Prophets labored, and ye reap the fruits of their labors." He said not "the rewards," (for neither did their great labor go unrewarded,) but "the fruits." Therefore He said beforehand, "that both he that soweth and he that reapeth may rejoice together." For since He was about to declare, that "one hath sowed and another reapeth," lest any one should deem that the Prophets were deprived of their reward, He asserteth something strange and paradoxical, such as never chanceth in sensual things, but is peculiar to spiritual only. For in things of sense, if it chance that one sow and another reap, they do not "rejoice together," but those who sowed are sad, as having labored for others, and those who reap alone rejoice. But here it is not so, but those who reap not what they sowed rejoice alike with those who reap; whence it is clear that they too share the reward.

John 4:38 — Homily on the Gospel of John 34

"I sent you to reap that whereon ye bestowed no labors; other men labored, and ye are entered into their labors." By this He the more encourageth them; for when it seemed a very hard matter to go through all the world and preach the Gospel, He showeth them that it is even most easy. The very difficult work was that other, which required great labor, the putting in the seed, and introducing the uninitiated soul to the knowledge of God. But wherefore uttereth He these sayings? It is that when He sendeth them to preach they may not be confounded, as though sent on a difficult task. "For that of the Prophets," He saith, "was the more difficult, and the fact witnesseth to My word, that ye are come to what is easy; because as in harvest time the fruits are collected with ease, and in one moment the floor is filled with sheaves, which await not the revolutions of the seasons, and winter, and spring, and rain, so it is now. The facts proclaim it aloud." While He was in the midst of saying these things, the Samaritans came forth, and the fruit was at once gathered together. On this account He said, "Lift up your eyes, and look on the fields, that they are white." Thus He spake, and the fact was clear, and the words seen true by the event.

John 4:39-40 — Homily on the Gospel of John 34

"Many of the Samaritans of that city believed on Him for the saying of the woman which testified, He told me all that ever I did." They perceived that the woman would not from favor have admired One who had rebuked her sins, nor to gratify another have paraded her own course of life. Let us then also imitate this woman, and in the case of our own sins not be ashamed of men, but fear, as is meet, God who now beholdeth what is done, and who hereafter punisheth those who do not now repent. At present we do the opposite of this, for we fear not Him who shall judge us, but shudder at those who do not in anything hurt us, and tremble at the shame which comes from them.

John 4:39-40 — Homily on the Gospel of John 35

Nothing is worse than envy and malice, nothing more mischievous than vainglory; it is wont to mar ten thousand good things. So the Jews, who excelled the Samaritans in knowledge, and had been always familiar with the Prophets, were shown from this cause inferior to them. For these believed even on the testimony of the woman, and without having seen any sign, came forth beseeching Christ to tarry with them; but the Jews, when they had beheld His wonders, not only did not detain Him among them, but even drove Him away, and used every means to cast Him forth from their land, although His very Coming had been for their sake. The Jews expelled Him, but these even entreated Him to tarry with them. Was it not then rather fitting, tell me, that He should receive those who asked and besought Him, than that He should wait upon those who plotted against and repulsed Him, while to those who loved and desired to retain Him He gave not Himself? Surely this would not have been worthy of His tender care; He therefore both accepted them, and tarried with them two days. They desired to keep Him among them continually, (for this the Evangelist has shown by saying, that "they besought Him that He would tarry with them,") but this He endured not, but stayed with them only two days; and in these many more believed on Him.

John 4:42 — Homily on the Gospel of John 35

Yet there was no likelihood that these would have believed, since they had seen no sign, and had hostile feelings towards the Jews; but still, inasmuch as they gave in sincerity their judgment on His words, this stood not in their way, but they received a notion which surmounted their hindrances, and vied with each other to reverence Him the more. For, saith the Evangelist, "they said to the woman, Now we believe, not because of thy saying: for we have heard Him ourselves, and know that this is indeed the Christ, the Saviour of the world." The scholars overshot their instructress. With good reason might they condemn the Jews, both by their believing on, and their receiving Him. The Jews, for whose sake He had contrived the whole scheme, continually were for stoning Him, but these, when He was not even intending to come to them, drew Him to themselves. And they, even with signs, remain uncorrected; these, without signs, manifested great faith respecting Him, and glory in this very thing that they believe without them; while the others ceased not asking for signs and tempting Him. Such need is there everywhere of an honest soul; and if truth lay hold on such an one, she easily masters it; or if she masters it not, this is owing not to any weakness of truth, but to want of candor in the soul itself. Since the sun too, when he encounters clear eyes, easily enlightens them; if he enlightens them not, it is the fault of their infirmity, not of his weakness. Hear then what these say; "We know that this is of a truth the Christ, the Saviour of the world." Seest thou how they at once understood that He should draw the world to Him, that He came to order aright our common salvation, that He intended not to confine His care to the Jews, but to sow His Word everywhere? The Jews did not so, but going about to establish their own righteousness, submitted not themselves to the righteousness of God; while these confess that all are deserving of punishment, declaring with the Apostle, that "all have sinned, and come short of the glory of God; being justified freely by His grace." (Rom. iii. 23, Rom. iii. 24.) For by saying that He was "the Saviour of the world," they showed that it was of a lost world, and He not simply a Saviour, but one of the very mightiest. For many had come to "save," both Prophets and Angels; but this, saith one, is the True Saviour, who affordeth the true salvation, not that which is but for a time. This proceeded from pure faith. And in both ways are they admirable; because they believed, and because they did so without signs, (whom Christ also calleth "blessed," saying, "Blessed are they that have not seen, and yet have believed,") (c. xx. 29,) and because they did so sincerely. Though they had heard the woman say doubtfully, "Is not this the Christ?" they did not also say, "we too suspect," or, "we think," but, "we know," and not merely, "we know," but, "we know that this is of a truth the Saviour of the world." They acknowledged Christ not as one of the many, but as the "Saviour" indeed. Yet whom had they seen saved? They had but heard His words, and yet they spake as they would have spoken had they beheld many and great marvels. And why do not the Evangelists tell us these words, and that He discoursed admirably? That thou mayest learn that they pass by many important matters, and yet have declared the whole to us by the event. For He persuaded an entire people and a whole city by His words.

John 4:44 — Homily on the Gospel of John 35

Wherefore is this added? Because He departed not unto Capernaum, but into Galilee, and thence to Cana. For that thou mayest not enquire why He tarried not with His own people, but tarried with the Samaritans, the Evangelist puts the cause, saying that they gave no heed unto Him; on this account He went not thither, that their condemnation might not be the greater. For I suppose that in this place He speaketh of Capernaum as "His country." Now, to show that there He received no honor, hear Him say, "And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell." (Matt. xi. 23.) He calleth it "His own country," because there He set forth the Word of the Dispensation, and more especially dwelt upon it. "What then," saith some one, "do we not see many admired among their kindred?" In the first place such judgments must not be formed from rare instances; and again, if some have been honored in their own, they would have been much more honored in a strange country, for familiarity is wont to make men easily despised.

John 4:45 — Homily on the Gospel of John 35

Seest thou that these men so ill spoken of are found most to come to Him? For one said, "Can there any good thing come out of Nazareth?" (c. i. 46), and another, "Search and look, for out of Galilee ariseth no prophet." (c. vii. 52.) These things they said insulting Him, because He was supposed by the many to be of Nazareth, and they also reproached Him with being a Samaritan; "Thou art a Samaritan," said one, "and hast a devil." (c. viii. 48.) Yet behold, both Samaritans and Galilaeans believe, to the shame of the Jews, and Samaritans are found better than Galilaeans, for the first received Him through the words of the woman, the second when they had seen the miracles which He did.

John 4:46-47 — Homily on the Gospel of John 35

The Evangelist reminds the hearer of the miracle to exalt the praise of the Samaritans. The men of Cana received Him by reason of the miracles which He had done in Jerusalem and in that place; but not so the Samaritans, they received Him through His teaching alone. That He came then "to Cana," the Evangelist has said, but he has not added the cause why He came. Into Galilee He had come because of the envy of the Jews; but wherefore to Cana? At first He came, being invited to a marriage; but wherefore now? Methinks to confirm by His presence the faith which had been implanted by His miracle, and to draw them to Him the more by coming to them self-invited, by leaving His own country, and by preferring them.

John 4:48-50 — Homily on the Gospel of John 35

"Except ye see signs and wonders, ye will not believe." Yet the very coming and beseeching Him was a mark of faith. And besides, after this the Evangelist witnesses to him, declaring that when Jesus said, "Go, thy son liveth," he believed His word, and went. What then is that which He saith here? Either He useth the words as approving of the Samaritans because they believed without signs; or, to touch Capernaum which was thought to be His own city, and of which this person was. Moreover, another man in Luke, who says, "Lord, I believe," said besides, "help Thou mine unbelief." And so if this ruler also believed, yet he believed not entirely or soundly, as is clear from his enquiring "at what hour the fever left him," since he desired to know whether it did so of its own accord, or at the bidding of Christ. When therefore he knew that it was "yesterday at the seventh hour," then "himself believed and his whole house." Seest thou that he believed when his servants, not when Christ spake? Therefore He rebuketh the state of mind with which he had come to Him, and spoken as he did, (thus too He the more drew him on to belief,) because that before the miracle he had not believed strongly. That he came and entreated was nothing wonderful, for parents in their great affection are also wont to resort not only to physicians in whom they have confidence, but also to talk with those in whom they have no confidence, desiring to omit nothing whatever. Indeed, that he came without any strong purpose appears from this, that when Christ was come into Galilee, then he saw Him, whereas if he had firmly believed in Him, he would not, when his child was on the point of death, have hesitated to go into Judaea. Or if he was afraid, this is not to be endured either. Observe how the very words show the weakness of the man; when he ought, after Christ had rebuked his state of mind, to have imagined something great concerning Him, even if he did not so before, listen how he drags along the ground.

John 4:51-53 — Homily on the Gospel of John 35

Seest thou how evident the miracle was? Not simply nor in a common way was the child freed from danger, but all at once, so that what took place was seen to be the consequence not of nature, but the working of Christ. For when he had reached the very gates of death, as his father showed by saying, "Come down ere my child die"; he was all at once freed from the disease. A fact which roused the servants also, for they perhaps came to meet their master, not only to bring him the good news, but also deeming that the coming of Jesus was now superfluous, (for they knew that their master was gone there,) and so they met him even in the way. The man released from his fear, thenceforth escaped into faith, being desirous to show that what had been done was the result of his journey, and thenceforth he is ambitious of appearing not to have exerted himself to no purpose; so he ascertained all things exactly, and "himself believed and his whole house." For the evidence was after this unquestionable. For they who had not been present nor had heard Christ speak nor known the time, when they had heard from their master that such and such was the time, had incontrovertible demonstration of His power. Wherefore they also believed. What now are we taught by these things? Not to wait for miracles, nor to seek pledges of the Power of God. I see many persons even now become more pious, when during the sufferings of a child or the sickness of a wife they enjoy any comfort, yet they ought even if they obtain it not, to persist just the same in giving thanks, in glorifying God. Because it is the part of right-minded servants, and of those who feel such affection and love as they ought for their Master, not only when pardoned, but also when scourged, to run to Him. For these also are effects of the tender care of God; "Whom the Lord loveth He chasteneth, and scourgeth," it says, "every son whom He receiveth." (Heb. xii. 6.) When therefore a man serves Him only in the season of ease, he gives proofs of no great love, and loves not Christ purely.

John 4:54 — Homily on the Gospel of John 36

Consider, for instance, what the Evangelist in this place saith, "This is again the second miracle that Jesus did, when He was come out of Judaea into Galilee." Even the word "second" he has added not without cause, but to exalt yet more the praise of the Samaritans, by showing that even when a second miracle had been wrought, they who beheld it had not yet reached as high as those who had not seen one.

John 5:1 — Homily on the Gospel of John 36

"After this there was a feast of the Jews." What "feast"? Methinks that of Pentecost. "And Jesus went up to Jerusalem." Continually at the feasts He frequenteth the City, partly that He might appear to feast with them, partly that He might attract the multitude that was free from guile; for during these days especially, the more simply disposed ran together more than at other times.

John 5:2-4 — Homily on the Gospel of John 36

What manner of cure is this? What mystery doth it signify to us? For these things are not written carelessly, or without a purpose, but as by a figure and type they show in outline things to come, in order that what was exceedingly strange might not by coming unexpectedly harm among the many the power of faith. What then is it that they show in outline? A Baptism was about to be given, possessing much power, and the greatest of gifts, a Baptism purging all sins, and making men alive instead of dead. These things then are foreshown as in a picture by the pool, and by many other circumstances. And first is given a water which purges the stains of our bodies, and those defilements which are not, but seem to be, as those from touching the dead, those from leprosy, and other similar causes; under the old covenant one may see many things done by water on this account.

John 5:5 — Homily on the Gospel of John 36

Let us be ashamed then, beloved, let us be ashamed, and groan over our excessive sloth. "Thirty and eight years" had that man been waiting without obtaining what he desired, and withdrew not. And he had failed not through any carelessness of his own, but through being oppressed and suffering violence from others, and not even thus did he grow dull; while we if we have persisted for ten days to pray for anything and have not obtained it, are too slothful afterwards to employ the same zeal. And on men we wait for so long a time, warring and enduring hardships and performing servile ministrations, and often at last failing in our expectation, but on our Master, from whom we are sure to obtain a recompense greater than our labors, (for, saith the Apostle, "Hope maketh not ashamed"-Rom. v. 5,) on Him we endure not to wait with becoming diligence.

John 5:6-7 — Homily on the Gospel of John 37

This man who had been paralytic for thirty and eight years, and who saw each year others delivered, and himself bound by his disease, not even so fell back and despaired, though in truth not merely despondency for the past, but also hopelessness for the future, was sufficient to overthrow him. Hear now what he says, and learn the greatness of his sufferings. For when Christ had said, "Wilt thou be made whole?" "Yea, Lord," he saith, "but I have no man, when the water is troubled, to put me into the pool." What can be more pitiable than these words? What more sad than these circumstances? Seest thou a heart crushed through long sickness? Seest thou all violence subdued? He uttered no blasphemous word, nor such as we hear the many use in reverses, he cursed not his day, he was not angry at the question, nor did he say, "Art Thou come to make a mock and a jest of us, that Thou askest whether I desire to be made whole?" but replied gently, and with great mildness, "Yea, Lord"; yet he knew not who it was that asked him, nor that He would heal him, but still he mildly relates all the circumstances and asks nothing further, as though he were speaking to a physician, and desired merely to tell the story of his sufferings. Perhaps he hoped that Christ might be so far useful to him as to put him into the water, and desired to attract Him by these words.

John 5:6-7 — Homily on the Gospel of John 36

But why did Jesus, leaving the rest, come to one who was of thirty-eight years standing? And why did He ask him, "Wilt thou be made whole?" Not that He might learn, that was needless; but that He might show the man's perseverance, and that we might know that it was on this account that He left the others and came to him. What then saith he? "Yea Lord," he saith, but "I have no man when the water is troubled to put me into the pool, but while I am coming another steppeth down before me." It was that we might learn these circumstances that Jesus asked, "Wilt thou be made whole?" and said not, "Wilt thou that I heal thee?" (for as yet the man had formed no exalted notions concerning Him,) but "Wilt thou be made whole?" Astonishing was the perseverance of the paralytic, he was of thirty and eight years standing, and each year hoping to be freed from his disease, he continued in attendance, and withdrew not. Had he not been very persevering, would not the future, if not the past, have been sufficient to lead him from the spot? Consider, I pray you, how watchful it was likely that the other sick men there would be since the time when the water was troubled was uncertain. The lame and halt indeed might observe it, but how did the blind see? Perhaps they learnt it from the clamor which arose.

John 5:8 — Homily on the Gospel of John 37

"Rise, take up thy bed, and walk." Now some suppose that this is the man in Matthew who was "lying on a bed" (Matt. ix. 2); but it is not so, as is clear in many ways. First, from his wanting persons to stand forward for him. That man had many to care for and to carry him, this man not a single one; wherefore he said, "I have no man." Secondly, from the manner of answering; the other uttered no word, but this man relates his whole case. Thirdly, from the season and the time; this man was healed at a feast, and on the Sabbath, that other on a different day. The places too were different; one was cured in a house, the other by the pool. The manner also of the cure was altered; there Christ said, "Thy sins be forgiven thee," but here He braced the body first, and then cared for the soul. In that case there was remission of sins, (for He saith, "Thy sins be forgiven thee,") but in this, warning and threats to strengthen the man for the future; "Sin no more, lest a worse thing come unto thee." (Ver. 14.) The charges also of the Jews are different; here they object to Jesus, His working on the Sabbath, there they charge Him with blasphemy.

John 5:8-9 — Homily on the Gospel of John 37

Consider now, I pray you, the exceeding wisdom of God. He raised not up the man at once, but first maketh him familiar by questioning, making way for the coming faith; nor doth He only raise, but biddeth him "take up his bed," so as to confirm the miracle that had been wrought, and that none might suppose what was done to be illusion or a piece of acting. For he would not, unless his limbs had been firmly and thoroughly compacted, have been able to carry his bed. And this Christ often doth, effectually silencing those who would fain be insolent. So in the case of the loaves, that no one might assert that the men had been merely satisfied, and that what was done was an illusion, He caused that there should be many relics of the loaves. So to the leper that was cleansed He said, "Go, show thyself to the priest" (Matt. viii. 4); at once providing most certain proof of the cleansing, and stopping the shameless mouths of those who asserted that He was legislating in opposition to God. This also He did in like manner in the case of the wine; for He did not merely show it to them, but also caused it to be borne to the governor of the feast, in order that one who knew nothing of what had been done, by his confession might bear to Him unsuspected testimony; wherefore the Evangelist saith, that the ruler of the feast "knew not whence it was," thus showing the impartiality of his testimony. And in another place, when He raised the dead, He said, "Give ye him to eat"; supplying this proof of a real resurrection, and by these means persuading even the foolish that He was no deceiver, no dealer in illusions, but that He had come for the salvation of the common nature of mankind.

John 5:10-11 — Homily on the Gospel of John 37

What followed was even far more admirable. That he believed at first, when no one troubled him, was not so marvelous, but that afterwards, when the Jews were full of madness and pressed upon him on all sides, accusing and besieging him and saying, "It is not lawful for thee to take up thy bed," that then he gave no heed to their madness, but most boldly in the midst of the assembly proclaimed his Benefactor and silenced their shameless tongues, this, I say, was an act of great courage. For when the Jews arose against him, and said in a reproachful and insolent manner to him, "It is the Sabbath day, it is not lawful for thee to carry thy bed"; hear what he saith: "He that made me whole, the Same said unto me, Take up thy bed, and walk." All but saying, "Ye are silly and mad who bid me not to take Him for my Teacher who has delivered me from a long and grievous malady, and not to obey whatever He may command." Had he chosen to act in an unfair manner, he might have spoke differently, as thus, "I do not this of my own will, but at the bidding of another; if this be a matter of blame, blame him who gave the order, and I will set down the bed." And he might have concealed the cure, for he well knew that they were vexed not so much at the breaking of the Sabbath, as at the curing of his infirmity. Yet he neither concealed this, nor said that, nor asked for pardon, but with loud voice confessed and proclaimed the benefit. Thus did the paralytic; but consider how unfairly they acted. For they said not, "Who is it that hath made thee whole?" on this point they were silent, but kept on bringing forward the seeming transgression.

John 5:12-13 — Homily on the Gospel of John 37

"What man is that which said unto thee, Take up thy bed and walk? And he that was healed wist not who it was: for Jesus had conveyed Himself away, a multitude being in that place." And why did Jesus conceal Himself? First, that while He was absent, the testimony of the man might be unsuspected, for he who now felt himself whole was a credible witness of the benefit. And in the next place, that He might not cause the fury of the Jews to be yet more inflamed, for the very sight of one whom they envy is wont to kindle not a small spark in malicious persons. On this account He retired, and left the deed by itself to plead its cause among them, that He might not say anything in person respecting Himself, but that they might do so who had been healed, and with them also the accusers. Even these last for a while testify to the miracle, for they said not, "Wherefore hast thou commanded these things to be done on the Sabbath day?" but, "Wherefore doest thou these things on the Sabbath day?" not being displeased at the transgression, but envious at the restoration of the paralytic.

John 5:14 — Homily on the Gospel of John 38

A Fearful thing is sin, fearful, and the ruin of the soul, and the mischief oftentimes through its excess has overflowed and attacked men's bodies also. For since for the most part when the soul is diseased we feel no pain, but if the body receive though but a little hurt, we use every exertion to free it from its infirmity, because we are sensible of the infirmity, therefore God oftentimes punisheth the body for the transgressions of the soul, so that by means of the scourging of the inferior part, the better part also may receive some healing.

John 5:15 — Homily on the Gospel of John 38

"Afterward Jesus findeth him in the Temple," which is an indication of his great piety; for he departed not into the market places and walks, nor gave himself up to luxury and ease, but remained in the Temple, although about to sustain so violent an attack and to be harassed by all there. Yet none of these things persuaded him to depart from the Temple. Moreover Christ having found him, even after he had conversed with the Jews, implied nothing of the kind. For had He desired to charge him with this, He would have said to him, "Art thou again attempting the same sins as before, art thou not made better by thy cure?" Yet He said nothing of the kind, but merely secureth him for the future.

John 5:17 — Homily on the Gospel of John 38

"My Father worketh hitherto, and I work." When there was need to make excuse for the Disciples, He brought forward David their fellow-servant, saying, "Have ye not read what David did when he was an hungered?" (Matt. xii. 2.) But when excuse was to be made for Himself, He betook Himself to the Father, showing in two ways His Equality, by calling God His Father peculiarly, and by doing the same things which He did.

John 5:18 — Homily on the Gospel of John 38

"Therefore the Jews sought the more to kill Him, because He not only had broken the Sabbath, but said also that God was His Father, making Himself equal with God." And this he asserted not by words merely, but by deeds, for not in speech alone, but also yet oftener by actions He declared it. Why so? Because they might object to His words and charge Him with arrogance, but when they saw the truth of His actions proved by results, and His power proclaimed by works, after that they could say nothing against Him.

John 5:19 — Homily on the Gospel of John 38

"But," saith some one, "to remove this very thought Christ has added, 'The Son can do nothing of Himself.'" Man! He doth the contrary. He saith this not to take away, but to confirm, His Equality. But attend carefully, for this is no common question. The expression "of Himself" is found in many places of Scripture, with reference both to Christ and to the Holy Ghost, and we must learn the force of the expression, that we may not fall into the greatest errors; for if one take it separately by itself in the way in which it is obvious to take it, consider how great an absurdity will follow. He said not that He could do some things of Himself and that others He could not, but universally, "The Son can do nothing of Himself."

John 5:20 — Homily on the Gospel of John 38

"The Father loveth the Son, and showeth Him all things that Himself doeth; and He will show Him greater works than these." Seest thou how great is the humility of this? And with reason; for what I said before, what I shall not cease to say, I will now repeat, that when He uttereth anything low or humbly, He putteth it in excess, that the very poverty of the expression may persuade even the indisposed to receive the notions with pious understanding.

John 5:21 — Homily on the Gospel of John 38

"For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will." Yet "can do nothing of Himself" is opposed to "whom He will": since if He quickeneth "whom He will," He can do something "of Himself," (for to "will" implies power,) but if He "can do nothing of Himself," then He cannot "quicken whom He will." For the expression, "as the Father raiseth up," showeth unvarying resemblance in Power, and "whom He will," Equality of Authority. Seest thou therefore that "cannot do anything of Himself" is the expression of One not taking away His (own) authority, but declaring the unvarying resemblance of His Power and Will (to those of the Father)?

John 5:22-23 — Homily on the Gospel of John 39

"Shall we then," saith some one, "also call Him Father?" Away with the thought. He useth the word "Son" that we may honor Him still remaining a Son, as we honor the Father; but he who calleth Him "Father" doth not honor the Son as the Father, but has confounded the whole. Moreover as men are not so much brought to by being benefited as by being punished, on this account He hath spoken thus terribly, that even fear may draw them to honor Him. And when He saith "all," His meaning is this, that He hath power to punish and to honor, and doeth either as He will. The expression "hath given," is used that thou mayest not suppose Him not to have been Begotten, and so think that there are two Fathers. For all that the Father is, this the Son is also, Begotten, and remaining a Son. And that thou mayest learn that "hath given" is the same as "hath begotten," hear this very thing declared by another place. "As," saith Christ, "the Father hath life in Himself, so hath He given to the Son to have life in Himself." "What then? Did he first beget and then give Him life? For he who giveth, giveth to something which is. Was He then begotten without life?" Not even the devils could imagine this, for it is very foolish as well as impious. As then "hath given life" is "hath begotten Him who is Life," so, "hath given judgment" is "hath begotten Him who shall be Judge." That thou mayest not when thou hearest that He hath the Father for His cause imagine any difference of essence or inferiority of honor, He cometh to judge thee, by this proving His Equality. For He who hath authority to punish and to honor whom He will, hath the same Power with the Father. Since, if this be not the case, if having been begotten He afterwards received the honor, how came it that He was afterwards thus honored, by what mode of advancement reached He so far as to receive and be appointed to this dignity? Are ye not ashamed thus impudently to apply to that Pure Nature which admitteth of no addition these carnal and mean imaginations?

John 5:23 — Homily on the Gospel of John 39

"He that honoreth not the Son honoreth not the Father which hath sent Him." Seest thou how the honor of the Son is connected with that of the Father? "What of that?" saith one. "We see the same in the case of the Apostles; 'He,' saith Christ, 'who receiveth you receiveth Me.'" But in that place He speaketh so, because He maketh the concerns of His servants His own; here, because the Essence and the Glory is One with that of the Father. Therefore it is not said of the Apostles "that they may honor," but rightly He saith, "He that honoreth not the Son honoreth not the Father." For where there are two kings, if one is insulted the other is insulted also, and especially when he that is insulted is a son. He is insulted even when one of his soldiers is maltreated; not in the same way as in this case, but as it were in the person of another, while here it is as it were in his own. Wherefore He beforehand said, "That they should honor the Son even as they honor the Father," in order that when He should say, "He that honoreth not the Son honoreth not the Father," thou mightest understand that the honor is the same. For He saith not merely, "he that honoreth not the Son," but "he that honoreth Him not so as I have said" "honoreth not the Father."

John 5:24 — Homily on the Gospel of John 39

"Verily, verily, I say unto you, He that heareth My word, and believeth on Him that sent Me, hath everlasting life." Seest thou how continually He putteth the same thing to cure that feeling of suspicion, both in this place and in what follows by fear and by promises of blessings removing their jealousy of Him, and then again condescending greatly in words? For He said not, "he that heareth My words, and believeth on Me," since they would have certainly deemed that to be pride, and a superfluous pomp of words; because, if after a very long time, and ten thousand miracles, they suspected this when He spake after this manner, much more would they have done so then. It was on this account that at that later period they said to Him, "Abraham is dead, and the prophets are dead, how sayest Thou, If a man keep My saying, he shall never taste of death?" In order therefore that they may not here also become furious, see what He saith, "He that heareth My word, and believeth on Him that sent Me, hath everlasting life." This had no small effect in making His discourse acceptable, when they learned that those who hear Him believe in the Father also; for after having received this with readiness, they would more easily receive the rest. So that the very speaking in a humble manner contributed and led the way to higher things; for after saying, "hath everlasting life," He addeth, "And cometh not into judgment, but is passed from death unto life." By these two things He maketh His discourse acceptable; first, because it is the Father who is believed on, and then, because the believer enjoyeth many blessings. And the "cometh not into judgment" meaneth, "is not punished," for He speaketh not of death "here," but of death eternal, as also of the other "life" which is deathless.

John 5:25 — Homily on the Gospel of John 39

"Verily, verily, I say unto you, the hour cometh, and now is, when the dead shall hear the voice of the Son of God: and they that have heard shall live." Having said the words, He speaketh also of the proof by deeds. For when He had said, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will," that the thing may not seem to be mere boasting and pride, He affordeth proof by works, saying, "The hour cometh"; then, that thou mayest not deem that the time is long, He addeth, "and now is, when the dead shall hear the voice of the Son of God, and they that have heard shall live." Seest thou here His absolute and unutterable authority? For as it shall be in the Resurrection, even so, He saith, it shall be "now." Then too when we hear His voice commanding us we are raised; for, saith the Apostle, "at the command of God the dead shall arise." "And whence," perhaps some one will ask, "is it clear that the words are not mere boast?" From what He hath added, "and now is"; because had His promises referred only to some future time, His discourse would have been suspected by them, but now He supplieth them with a proof: "While I," saith He, "am tarrying among you, this thing shall come to pass"; and He would not, had He not possessed the power, have promised for that time, lest through the promise He should incur the greater ridicule.

John 5:26 — Homily on the Gospel of John 39

"For as the Father hath life in Himself, so hath He given to the Son to have life in Himself." Seest thou that this declareth a perfect likeness save in one point, which is the One being a Father, and the Other a Son? for the expression "hath given," merely introduceth this distinction, but declareth that all the rest is equal and exactly alike. Whence it is clear that the Son doeth all things with as much authority and power as the Father, and that He is not empowered from some other source, for He "hath life" so as the Father hath.

John 5:27-29 — Homily on the Gospel of John 39

"That He is the Son of Man, marvel not at this." Paul of Samosata rendereth it not so; but how? "Hath given Him authority to execute judgment, 'because' He is the Son of Man." Now the passage thus read is inconsequent, for He did not receive judgment "because" He was man, (since then what hindered all men from being judges,) but because He is the Son of that Ineffable Essence, therefore is He Judge. So we must read, "That He is the Son of Man, marvel not at this." For when what He said seemed to the hearers inconsistent, and they deemed Him nothing more than mere man, while His words were greater than suited man, yea, or even angel, and were proper to God only, to solve this objection He addeth, "Marvel not that He is the Son of Man, for the hour is coming in the which they that are in the tombs shall hear His voice and shall go forth, they that have done good to the resurrection of life, and they that have done evil to the resurrection of judgment." And wherefore said He not, "Marvel not that He is the Son of Man, for He is also the Son of God," but rather mentioned the "resurrection"? He did indeed put this above, by saying, "shall hear the Voice of the Son of God." And if here He is silent on the matter, wonder not; for after mentioning a work which was proper to God, He then permitteth His hearers to collect from it that He was God, and the Son of God. For had this been continually asserted by Himself, it would at that time have offended them, but when proved by the argument of miracles, it rendered His doctrine less burdensome.

John 5:27 — Homily on the Gospel of John 39

"Hath given Him authority to execute judgment also." And wherefore doth He continually dwell upon "resurrection" and "judgment"? For He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will": and again, "the Father judgeth no man, but hath committed all judgment to the Son": and again, "As the Father hath life in Himself so hath He given to the Son to have life in Himself"; and again, "They that have heard the Voice of the Son of God shall live"; and here again, "Hath given to Him authority to execute judgment." Wherefore doth He dwell on these things continually? I mean, on "judgment," and "life," and "resurrection"? It is because these subjects are able most of any to attract even the obstinate hearer. For the man who is persuaded that he shall both rise again and shall give account to Christ of his transgressions, even though he have seen no other sign, yet having admitted this, will surely run to Him to propitiate his Judge.

John 5:27-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xxxix. s. 3) But why does He dwell so constantly on these subjects; judgment, resurrection, and life? Because these are the most powerful arguments for bringing men over to the faith, and the most likely ones to prevail with obstinate hearers. For one who is persuaded that he shall rise again, and be called by the Son to account for his misdeeds, will, though he know nothing more than this, be anxious to propitiate his Judge. It follows, Because He is the Son of man, marvel not at this. Paul of Samosata reads it, Hath given Him power to execute judgment also, because He is the Son of man. But this connection has no meaning; for He does not receive the power to judge because He is man, (as, on this supposition, what would prevent all men from being judges:) but because He is the ineffable Son of God; therefore is He Judge. We must read it then, Because He is the Son of man, marvel not at this. As Christ's hearers thought him a mere man, and as what He asserted of Himself was too high to be true of men, or even angels, or any being short of God Himself, there was a strong obstacle in the way of their believing, which our Lord notices in order to remove it: Marvel not, He says, that He is the Son of man: and then adds the reason why they should not marvel: For the hour is coming, in the which all that are in the graves shall hear the voice of the Son of God. And why did He not say, Marvel not that He is the Son of man: because in truth He is the Son of God? Because, having given out that it was He who should raise men from the dead, the resurrection being a strictly divine work, He leaves His hearers to infer that He is God, and the Son of God. Persons in arguing often do this. When they have brought out grounds amply sufficient to prove the conclusion they want, they do not draw that conclusion themselves; but, to make the victory greater, leave the opponent to draw it. In referring above to the resurrection of Lazarus and the rest, he said nothing about judgment, for Lazarus did not rise again for judgment; whereas now, that He is speaking of the general resurrection, He brings in the mention of the judgment: And (they) shall come forth, He says, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation. Having said above, He that heareth My words, and believeth on Him that sent Me, hath everlasting life; that men might not suppose from this, that belief was sufficient for salvation, He proceeds to speak of works: And they that have done good,—and they that have done evil.

John 5:29 — Homily on the Gospel of John 39

When therefore He mentioned the resurrection of Lazarus, He spake not of the Judgment (for it was not for this that Lazarus arose); but when He spake generally He also added, that "they that have done good shall go forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment." Thus also John led on his hearers by speaking of the Judgment, and that "he that believeth not on the Son, shall not see life, but the wrath of God abideth on him": so too Himself led on Nicodemus: "He that believeth on the Son," He said to him, "is not judged, but he that believeth not is judged already"; and so here He mentioneth the Judgment-seat and the punishment which shall follow upon evil deeds. For because He had said above, "He that heareth My words and believeth on Him that sent Me," "is not judged," lest any one should imagine that this alone is sufficient for salvation, He addeth also the result of man's life, declaring that "they which have done good shall come forth unto the resurrection of life, and they that have done evil unto the resurrection of judgment."

John 5:30 — Homily on the Gospel of John 39

"I can of Mine own self do nothing; as I hear I judge, and My judgment is just, because I seek not Mine own will, but the will of Him which sent Me." For since He appeared to make some assertions strange and varying from those of the Prophets, (for they said that it is God who judgeth all the earth, that is, the human race; and this truth David everywhere loudly proclaimed, "He shall judge the people in righteousness," and, "God is a righteous Judge, strong and patient"; as did all the Prophets and Moses; but Christ said, "The Father judgeth no man, but hath committed all judgment to the Son": an expression which was sufficient to perplex a Jew who heard it, and to make him in turn suspect Christ of being an enemy of God,) He here greatly condescendeth in His speech, and as far as their infirmity requireth, in order to pluck up by the roots this pernicious opinion, and saith, "I can of Myself do nothing"; that is, "nothing strange, or unlike, or what the Father desireth not will ye see done or hear said by Me."

John 5:31 — Homily on the Gospel of John 40

If any one unpracticed in the art undertake to work a mine, he will get no gold, but confounding all aimlessly and together, will undergo a labor unprofitable and pernicious: so also they who understand not the method of Holy Scripture, nor search out its peculiarities and laws, but go over all its points carelessly and in one manner, will mix the gold with earth, and never discover the treasure which is laid up in it. I say this now because the passage before us containeth much gold, not indeed manifest to view, but covered over with much obscurity, and therefore by digging and purifying we must arrive at the legitimate sense. For who would not at once be troubled at hearing Christ say, "If I testify of Myself, My witness is not true"; inasmuch as He often appeareth to have testified of Himself? For instance, conversing with the Samaritan woman He said, "I Am that speak unto thee": and in like manner to the blind man, "It is He that talketh with thee"; and rebuking the Jews, "Ye say, thou blasphemest, because I said I am the Son of God." And in many other places besides He doth this. If now all these assertions be false, what hope of salvation shall we have? And where shall we find truth when Truth Itself declareth, "My witness is not true"? Nor doth this appear to be the only contradiction; there is another not less than this. He saith farther on, "Though I bear witness of Myself, yet My witness is true"; which then, tell me, am I to receive, and which deem a falsehood? If we take them out thus [from the context] simply as they are said, without carefully considering the person to whom nor the cause for which they are said, nor any other like circumstances, they will both be falsehoods. For if His witness be "not true," then this assertion is not true either, not merely the second, but the first also. What then is the meaning? We need great watchfulness, or rather the grace of God, that we rest not in the mere words; for thus the heretics err, because they enquire not into the object of the speaker nor the disposition of the hearers. If we add not these and other points besides, as times and places and the opinions of the listeners, many absurd consequences will follow.

John 5:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

In answer then, he puts forth three clear and irrefragable proofs, three witnesses as it were, to the truth of what He had said; the works which He had done, the testimony of the Father, and the preaching of John: putting the least of these foremost, i. e. the preaching of John: There is another that beareth witness of Me: and I know that the witness which he witnesseth of Me is true.

John 5:32-33 — Homily on the Gospel of John 40

First then checking their disputatious spirit by setting forth what they would say, and showing that He knew the secrets of their hearts, and giving this first proof of His power, after stating the objection He supplieth other proofs clear and indisputable, producing three witnesses to what He said, namely, the works wrought by Him, the witness of the Father, and the preaching of John. And He putteth first the less important witness of John. For after saying, "There is another that beareth witness of Me, and I know that his witness is true," He addeth, "Ye sent unto John, and he bare witness unto the truth." Yet if Thy witness be not true, how sayest Thou, "I know that the testimony of John is true, and that he hath borne witness to the truth"? and seest thou (O man) how clear it hence is, that the expression, "My witness is not true," was addressed to their secret thoughts? "What then," saith some one, "if John bare witness partially." That the Jews might not assert this, see how He removeth this suspicion. For He said not, "John testified of Me," but, "Ye first sent to John, and ye would not have sent had ye not deemed him trustworthy." Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, "What sayest thou concerning Christ?" but, "Who art thou? What sayest thou of thyself?" So great admiration felt they for the man. Now to all this Christ made allusion by saying, "Ye sent unto John." And on this account the Evangelist hath not merely related that they sent, but is exact as to the persons sent that they were Priests and of the Pharisees, not common or abject persons, nor such as might be corrupted or cheated, but men able to understand exactly what he said.

John 5:33 — Homily on the Gospel of John 40

"What then," saith some one, "if John bare witness partially." That the Jews might not assert this, see how He removeth this suspicion. For He said not, "John testified of Me," but, "Ye first sent to John, and ye would not have sent had ye not deemed him trustworthy." Nay, what is more, they had sent not to ask him about Christ, but about himself, and the man whom they deemed trustworthy in what related to himself they would much more deem so in what related to another. For it is, so to speak, the nature of us all not to give so much credit to those who speak of themselves as to those who speak of others; yet him they deemed so trustworthy as not to require even concerning himself any other testimony. For they who were sent said not, "What sayest thou concerning Christ?" but, "Who art thou? What sayest thou of thyself?" So great admiration felt they for the man.

John 5:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xl. 2) Even the witness of John was the witness of God: for what he said, God taught him. But to anticipate their asking how it appeared that God taught John, as if the Jews had objected that John's witness might not be true, our Lord anticipates them by saying, "Ye sought him yourselves to enquire of him; that is why I use his testimony, for I need it not." He adds, But these things I say that ye might be saved. As if He said, I being God, needed not this human kind of testimony. But, since ye attend more to him, and think him more worthy of credit than any one else, while ye do not believe me, though I work miracles; for this cause I remind you of his testimony. But had they not received John's testimony? Before they have time to ask this, He answers it: He was a burning and a shining light, and ye were willing for a season to rejoice in his light. He says this to show, how lightly they had held by John, and how soon they had left him, thus preventing him from leading them to Christ. He calls him a candle, because John had not his light from himself, but from the grace of the Holy Spirit.

John 5:34 — Homily on the Gospel of John 40

"But I receive not testimony from man." "Why then hast Thou brought forward that of John?" His testimony was not the "testimony of man," for, saith he, "He that sent me to baptize with water, He said unto me." So that John's testimony was the testimony of God; for having learned from Him he said what he did. But that none should ask, "Whence is it clear that he learnt from God?" and stop at this, He abundantly silences them by still addressing Himself to their thoughts. For neither was it likely that many would know these things; they had hitherto given heed unto John as to one who spake of himself, and therefore Christ saith, "I receive not testimony from man." And that the Jews might not ask, "And if Thou wert not about to receive the testimony of man, and by it to strengthen Thyself, why hast Thou brought forward this man's testimony?" see how He correcteth this contradiction by what He addeth. For after saying, "I receive not testimony from man," He hath added, "But these things I say, that ye may be saved." What He saith is of this kind; "I, being God, needed not the witness of John which is man's witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his."

John 5:35 — Homily on the Gospel of John 40

"I, being God, needed not the witness of John which is man's witness, yet because ye gave more heed to him, believe him more trustworthy than any, ran to him as to a prophet, (for all the city was poured forth to Jordan,) and have not believed on Me, even when working miracles, therefore I remind you of that witness of his." "He was a burning and a shining light, and ye were willing for a season to rejoice in his light." That they may not reply, "What if he did speak and we received him not," He showeth that they did receive John's sayings: since they sent not common men, but priests and Pharisees and were willing to rejoice; so much did they admire the man, and at the same time had nothing to say against his words. But the "for a season," is the expression of one noting their levity, and the fact that they soon started away from him.

John 5:36 — Homily on the Gospel of John 40

"But I have greater witness than that of John." "For had ye been willing to admit faith according to the (natural) consequence of the facts, I would have brought you over by My works more than he by his words. But since ye will not, I bring you to John, not as needing his testimony, but because I do all 'that ye may be saved.' For I have greater witness than that of John, namely, that from My works; yet I do not merely consider how I may be made acceptable to you by credible evidence, but how by that (of persons) known to and admired by you." Then glancing at them and saying that they rejoiced for a season in his (John's) light, He declared that their zeal was but temporary and uncertain.

John 5:37 — Homily on the Gospel of John 40

"And the Father Himself, which hath sent Me, hath borne witness of Me." Where did He "bear witness of" Him? In Jordan: "This is My beloved Son, in whom I am well pleased"; hear Him. Yet even this needed proof. The testimony of John then was clear, for they themselves had sent to him, and could not deny it. The testimony from miracles was in like manner clear, for they had seen them wrought, and had heard from him who was healed, and had believed; whence also they drew their accusation. It therefore remained to give proof to the testimony of the Father.

John 5:38 — Homily on the Gospel of John 40

"But why," He saith, "name I these things? Not only have ye 'neither heard His voice nor seen His shape,' but it is not even in your power to assert that of which you most boast and of which you are all most fully assured, namely, that ye have received and keep His commandments." Wherefore He addeth, "And ye have not His word abiding in you." That is, the ordinances, the commandments, the Law, and the Prophets. For even if God ordained these, still they are not with you, since ye believe not on Me. Because, if the Scriptures everywhere say that it is necessary to give heed to Me, and yet ye believe not, it is quite clear that His word is removed from you. Wherefore again He addeth, "For whom He hath sent, Him ye believe not."

John 5:39-40 — Homily on the Gospel of John 41

Wherefore Christ when He referred the Jews to the Scriptures, sent them not to a mere reading, but a careful and considerate search; for He said not, "Read the Scriptures," but, "Search the Scriptures." Since the sayings relating to Him required great attention, (for they had been concealed from the beginning for the advantage of the men of that time,) He biddeth them now dig down with care that they might be able to discover what lay in the depth below. These sayings were not on the surface, nor were they cast forth to open view, but lay like some treasure hidden very deep. Now he that searcheth for hidden things, except he seek them with care and toil, will never find the object of his search. For which cause He said, "Search the Scriptures, because in them ye think ye have eternal life." He said not, "Ye have," but "ye think," showing that they gained from them nothing great or high, expecting as they did to be saved by the mere reading, without the addition of faith. What He saith therefore is of this kind: "Do ye not admire the Scriptures, do ye not think that they are the causes of all life? By these I confirm My claims now, for they are they which testify of Me, yet ye will not come to Me that ye may have eternal life." It was thus with good reason that He said, "ye think," because they would not obey, but merely prided themselves on the bare reading.

John 5:39 — Homily on the Gospel of John 40

Then that they may not argue, "How, if we have not heard His voice, hath He testified unto thee?" He saith, "Search the Scriptures, for they are they which testify of Me." Since by these the Father gave His testimony. He gave it indeed by Jordan also and in the mount, but Christ bringeth not forward those voices; perhaps by doing so He would have been disbelieved; for one of them, that in the mount, they did not hear, and the other they heard indeed, but heeded not. For this reason He referreth them to the Scriptures, showing that from them cometh the Father's testimony, having first removed the old grounds on which they used to boast, either as having seen God or as having heard His voice. For as it was likely that they would disbelieve His voice, and picture to themselves what took place on Sinai, after first correcting their suspicions on these points, and showing that what had been done was a condescension, He then referreth them to the testimony of the Scriptures.

John 5:41-42 — Homily on the Gospel of John 41

"I receive not honor from men." That is, "I need it not": "My nature," He saith, "is not of such a kind as to need the honor which is from men, for if the sun can receive no addition from the light of a candle, much farther am I from needing the honor which is from men." "Why then," asks some one, "sayest thou these things, if thou needest it not?" "That ye may be saved." This He positively asserted above, and the same He implied here also, by saying, "that ye might have life." Moreover, He putteth another reason: "But I know you that ye have not the love of God in you." For when under pretense of loving God they persecuted Him because He made Himself equal with God, and He knew that they would not believe Him, lest any one should ask, "why speakest thou these words?" "I speak them," He saith, "to convict you of this, that it is not for the love of God that ye persecute Me, if it be so that He testifieth to Me both by works and by the Scriptures. For as before this when ye deemed Me an enemy of God ye drove Me away, so now, since I have declared these things, ye ought to have hastened to Me, if ye had really loved God. But ye love Him not. And therefore have I spoken these words, to show that you are possessed with excessive pride, that you are vainly boasting and shading over your own enviousness." And the same He proveth not by these things only, but by those that should come to pass.

John 5:43-44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xli. 13.) Here is the crowning proof of their impiety. He says, as it were, If it was the love of God that made you persecute me, you would persecute Antichrist much more: for he does not profess to be sent by the Father, or to come according to His will; but, on the contrary, usurping what does not belong to him, will proclaim himself to be God over all. It is manifest that your persecution of Me is from malice and hatred of God. Then He gives the reason of their unbelief: How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? another proof this, that theirs was not a zeal for God, but a gratification of their own passions.

John 5:43 — Homily on the Gospel of John 41

"I am come in My Father's name, and ye receive Me not; if another shall come in his own name, him will ye receive." Seest thou that He everywhere declareth that He hath been "sent," that judgment hath been committed to Him by the Father, that He can do nothing of Himself, in order that He may cut off all excuse for their unfairness? But who is it that He here saith shall come "in his own name"? He alludeth here to Antichrist, and putteth an incontrovertible proof of their unfairness. "For if as loving God ye persecute Me, much more ought this to have taken place in the case of Antichrist. For he will neither say that he is sent by the Father, nor that he cometh according to his will, but in everything contrariwise, seizing like a tyrant what belongeth not to him, and asserting that he is the very God over all, as Paul saith, 'Exalting himself above all that is called God, or that is worshiped, showing himself that he is God.' (2 Thess. ii. 4.) This is to 'come in his own name.' I do not so, but am come in the Name of My Father." That they received not One who said that He was sent of God, was a sufficient proof that they loved not God; but now from the contrary of this fact, from their being about to receive Antichrist, He showeth their shamelessness.

John 5:44 — Homily on the Gospel of John 41

"How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only?" Hence again He showeth that they looked not to the things of God, but that under this pretense they desired to gratify private feeling, and were so far from doing this on account of His glory, that they preferred honor from men to that which cometh from Him. How then were they likely to entertain such hostility towards Him for a kind of honor which they so despised, as to prefer to it the honor which cometh from men?

John 5:45-46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xli. 2) For I am not come to condemn, but to save. There is one that accuseth you, even Moses, in whom you trust. As He had said of the Scriptures above: In them ye think ye have eternal life. So now of Moses He says, In whom ye trust, always answering them out of their authorities. But they will say, How will he accuse us? What hast Thou to do with Moses, Thou who hast broken the sabbath? So He adds: For had ye believed Moses, ye would perhaps have believed Me, for he wrote of me, This is connected with what was said before. For where evidence that He came from God had been forced upon them by His words, by the voice of John, and the testimony of the Father, it was certain that Moses would condemn them; (alluding to Deut. 13:1.) for he had said, If any one shall come, doing miracles, leading men to God, and foretelling the future with certainty, you must obey him. Christ did all this, and they did not obey Him.

John 5:45-47 — Homily on the Gospel of John 41

"Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed Me; for he wrote of Me. But if ye believe not his writings, how shall ye believe My words?" What He saith is of this kind: "It is Moses who has been insulted more than I by your conduct towards Me, for ye have disbelieved him rather than Me." See how in every way He hath cast them out from all excuse. "Ye said that ye loved God when ye persecuted Me; I have shown that ye did so from hatred of Him: ye say that I break the Sabbath and annul the Law; I have rid Me of this slander also: ye maintain that ye believe in Moses by what ye dare to do against Me; I on the contrary show that this is most to disbelieve in Moses; for so far am I from opposing the Law, that he who shall accuse you is none other than the man who gave you the Law." As then He said of the Scriptures, in which "ye think ye have eternal life," so of Moses also He saith, "in whom ye trust"; everywhere conquering them by their own weapons.

John 5:46-47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xli. 2) Indeed had they attended to His words, they ought and would have tried to learn from Him, what the things were which Moses had written of Him. But they are silent. For it is the nature of wickedness to defy persuasion. Do what you will, it retains its venom to the last.

John 6:1 — Homily on the Gospel of John 42

Beloved, let us not contend with violent men, but learn when the doing so brings no hurt to our virtue to give place to their evil counsels; for so all their hardihood is checked. As darts when they fall upon a firm, hard, and resisting substance, rebound with great violence on those who throw them, but when the violence of the cast hath nothing to oppose it, it soon becometh weaker and ceaseth, so is it with insolent men; when we contend with them they become the fiercer, but when we yield and give ground, we easily abate all their madness. Wherefore the Lord when He knew that the Pharisees had heard "that Jesus made and baptized more disciples than John," went into Galilee, to quench their envy, and to soften by His retirement the wrath which was likely to be engendered by these reports.

John 6:2 — Homily on the Gospel of John 42

"A great multitude followed Him beholding the miracles that He did." What is here told marks not a very wise state of mind; for when they had enjoyed such teaching, they still were more attracted by the miracles, which was a sign of the grosser state. For "miracles," It saith, "are not for believers, but for unbelievers." The people described by Matthew acted not thus, but how? They all, he saith "were astonished at His doctrine, because He taught as one having authority."

John 6:3 — Homily on the Gospel of John 42

"And why doth He occupy the mountain now, and sit there with His disciples?" Because of the miracle which was about to take place. And that the disciples alone went up with Him, was a charge against the multitude which followed Him not. Yet not for this only did He go up into the mountain, but to teach us ever to rest at intervals from the tumults and confusion of common life. For solitude is a thing meet for the study of wisdom. And often doth He go up alone into a mountain, and spend the night there, and pray, to teach us that the man who will come most near to God must be free from all disturbance, and must seek times and places clear of confusion.

John 6:4 — Homily on the Gospel of John 42

"And the Passover, a feast of the Jews, was nigh." "How then," saith some one, "doth He not go up unto the feast, but, when all are pressing to Jerusalem, goeth Himself into Galilee, and not Himself alone, but taketh His disciples with Him, and proceedeth thence to Capernaum?" Because henceforth He was quietly annulling the Law, taking occasion from the wickedness of the Jews.

John 6:5 — Homily on the Gospel of John 42

"And as He lifted up His eyes, He beheld a great company." This showeth that He sat not at any time idly with the disciples, but perhaps carefully conversing with them, and making them attend and turn towards Him, a thing which peculiarly marks His tender care, and the humility and condescension of His demeanor towards them. For they sat with Him, perhaps looking at one another; then having lifted up His eyes, He beheld the multitudes coming unto Him.

John 6:6 — Homily on the Gospel of John 42

What meaneth, "to prove him"? Did not He know what would be said by him? We cannot assert that. What then is the meaning of the expression? We may discover it from the Old Testament. For there too it is said, "And it came to pass after these things that God did tempt Abraham, and said unto him, Take thy beloved son whom thou lovest"; yet it doth not appear in that place either, that when He saith this He waited to see the end of the trial, whether Abraham would obey or not, (how could He, who knoweth all things before they come into existence?) but the words in both cases are spoken after the manner of men. For as when the Psalmist saith that He "searcheth the hearts of men," he meaneth not a search of ignorance but of exact knowledge, just so when the Evangelist saith that He proved Philip, he meaneth only that He knew exactly.

John 6:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And if the miracle had been performed at once, without any introduction, the greatness of it would not have been seen. The disciples were made to confess their own inability, that they might see the miracle more clearly; And this He said to prove him.

John 6:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlii. 2.) And let those of us, who are given to pleasure, observe the plain and abstemious eating of those great and wonderful men.

John 6:9 — Homily on the Gospel of Matthew 49

But John saith also, that they were "barley loaves," not mentioning it without object, but teaching us to trample under foot the pride of costly living. Such was the diet of the prophets also.

John 6:9 — Homily on the Gospel of John 42

"Andrew, Simon's brother, said, There is a lad here, which hath five barley loaves, and two small fishes: but what are they among so many?" Andrew is higher minded than Philip, yet had not he attained to everything. Yet I do not think that he spake without an object, but as having heard of the miracles of the Prophets, and how Elisha wrought a sign with the loaves; on this account he mounted to a certain height, but could not attain to the very top.

John 6:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

He made the men sit down before the loaves appeared, to teach us that with Him, things that are not are as things that are; as Paul says, Who calleth those things that be not, as though they were. (Rom. 4:17.) The passage proceeds then: And Jesus said, Make the men sit down.

John 6:10 — Homily on the Gospel of John 42

When both the disciples had owned themselves at a loss, then He wrought the miracle; for thus they profited the more, having first confessed the difficulty of the matter, that when it should come to pass, they might understand the power of God. And because a miracle was about to be wrought, which had also been performed by the Prophets, although not in an equal degree, and because He would do it after first giving thanks, lest they should fall into any suspicion of weakness on His part, observe how by the very manner of His working He entirely raiseth their thoughts of it and showeth them the difference between Himself and others.

John 6:11 — Homily on the Gospel of John 42

But why when He was about to restore the paralytic did He not pray, nor when He was raising the dead, or bridling the sea, while He doth so here over the loaves? It was to show that when we begin our meals, we ought to give thanks unto God. Moreover, He doth it especially in a lesser matter, that thou mayest learn that He doth it not as having any need; for were this the case, much more would He have done so in greater things; but when He did them by His own authority, it is clear that it was through condescension that He acted as He did in the case of the lesser.

John 6:12 — Homily on the Gospel of John 42

"And He said unto His disciples, Gather up the fragments which remain;-and they gathered them together, and filled twelve baskets." This was not a superfluous show, but in order that the matter might not be deemed a mere illusion; and for this reason He createth from matter already subsisting. "But why gave He not the bread to the multitudes to bear, but only to His disciples?" Because He was most desirous to instruct these who were to be the teachers of the world. The multitude would not as yet reap any great fruit from the miracles, (at least they straightway forgot this one and asked for another,) while these would gain no common profit. And what took place was moreover no ordinary condemnation of Judas, who bore a basket.

John 6:13 — Homily on the Gospel of John 42

And that these things were done for their instruction is plain from what is said afterwards, when He reminded them, saying, "Do ye not yet understand-how many baskets ye took up?" And for the same reason it was that the baskets of fragments were equal in number to the disciples; afterwards, when they were instructed, they took not up so many, but only "seven baskets." And I marvel not only at the quantity of loaves created, but besides the quantity, at the exactness of the surplus, that He caused the superabundance to be neither more nor less than just so much as He willed, foreseeing how much they would consume; a thing which marked unspeakable power.

John 6:14 — Homily on the Gospel of John 42

"And the multitudes said, that this is of a truth The Prophet." Oh, excess of gluttony! He had done ten thousand things more admirable than this, but nowhere did they make this confession, save when they had been filled. Yet hence it is evident that they expected some remarkable prophet; for those others had said (to John), "Art thou that Prophet?" while these say, "This is that Prophet."

John 6:15-19 — Homily on the Gospel of John 43

Wherefore then doth Christ let them go, and not show Himself? And again, wherefore doth He show Himself walking alone upon the sea? By the first He teacheth them how great an evil it is to be forsaken by Him, and maketh their longing greater; by the second, again, He showeth forth His power. For as in His teaching they heard not all in common with the multitude, so in the case of the miracles they saw them not all with the mass of people, since it was needful that they who were about to receive in charge the presidency of the world, should have somewhat more than the rest.

John 6:15 — Homily on the Gospel of John 42

"When Jesus therefore perceived that they would come and take Him by force to make Him a king, He departed again into a mountain." Wonderful! How great is the tyranny of gluttony, how great the fickleness of men's minds! No longer do they vindicate the Law, no longer do they care for the violation of the Sabbath, no longer are they zealous for God; all such considerations are thrown aside, when their bellies have been filled; He was a prophet in their eyes, and they were about to choose Him for a king. But Christ fleeth. "Wherefore?" To teach us to despise worldly dignities, and to show us that He needed nothing on earth. For He who chose all things mean, both mother and house and city and nurture and attire would not afterwards be made illustrious by things on earth. The things which (He had) from heaven were glorious and great, angels, a star, His Father loudly speaking, the Spirit testifying, and Prophets proclaiming Him from afar; those on earth were all mean, that thus His power might the more appear. He came also to teach us to despise the things of the world, and not be amazed or astonished by the splendors of this life, but to laugh them all to scorn, and to desire those which are to come. For he who admires things which are here, will not admire those in the heavens. Wherefore also He saith to Pilate, "My Kingdom is not of this world", that He may not afterwards appear to have employed mere human terror or dominion for the purpose of persuasion. Why then saith the Prophet, "Behold, thy King cometh unto thee, meek, and sitting upon an ass"? He spake of that Kingdom which is in the heavens, but not of this on earth; and on this account Christ saith, "I receive not honor from men."

John 6:15 — Homily on the Gospel of Matthew 49

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

John 6:16-17 — Homily on the Gospel of John 43

Christ provideth for the good of his disciples not only when He is present in the body, but also when far away; for having abundance of means and of skill, He effecteth one and the same end by contrary actions. Observe, for instance, what He hath done here. He leaveth His disciples, and goeth up into a mountain; and they, when even was come, went down unto the sea. They waited for Him until evening, expecting that He would come unto them; but when even was come, they could no longer endure not to seek their Master; so great a love possessed them. They said not, "It is now evening, and night hath overtaken us, whither shall we depart? the place is dangerous, the time unsafe"; but, goaded by their longing, they entered into the ship. For it is not without a cause that the Evangelist hath declared the time also, but by it to show the warmth of their love.

John 6:18 — Homily on the Gospel of John 43

"And the sea arose by reason of a great wind that blew." What did they? They were troubled, for there were many and various causes which forced them to be so. They were afraid by reason of the time for it was dark, of the storm for the sea had risen, of the place for they were not near land.

John 6:19 — Homily on the Gospel of John 43

To the multitude He showeth not Himself walking upon the sea, for the miracle was too great to suit their infirmity. Indeed, even by the disciples He was not seen long doing this, but He appeared, and at once retired.

John 6:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xliii. 1) And at last He appears quite unexpectedly: They see Jesus walking upon the sea, drawing nigh. He reappears after His retirement, teaching them what it is to be forsaken, and stirring them to greater love; His reappearance manifesting His power. They were disturbed, were afraid, it is said. Our Lord comforts them: But He saith unto them, It is I, be not afraid.

John 6:20-21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xliii. 1) Or take another explanation. This miracle seems to me to be a different one, from the one given in Matthew: for there they do not receive Him into the ship immediately, whereas here they doh: and there the storm lasts for some time, whereas here as soon as He speaks, there is a calm. He often repeats the same miracle in order to impress it on men's minds.

John 6:20 — Homily on the Gospel of John 43

"It is I, be not afraid." As He spake the word, He cast out fear from their souls. But at another time not so; wherefore Peter said "Lord, if it be Thou, bid me to come unto Thee." (Matt. xiv. 28.) Whence then was it that at that time they did not straightway admit this, but now were persuaded? It was because then the storm continued to toss the bark, but now at His voice the calm had come.

John 6:21 — Homily on the Gospel of John 43

He went not up into the ship, that He might make the marvel greater.

John 6:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xliii. s. 1) He appeared to them in this way, to show His power; for He immediately calmed the tempest: Then they wished to receive Him into the ship; and immediately the ship was at the land, whither they went. So great was the calm, He did not even enter the ship, in order to work a greater miracle, and to show his Divinity more clearly.

John 6:22 — Homily on the Gospel of John 43

And why is John so exact? Why said he not that the multitudes having passed over on the next day departed? He desires to teach us something else, namely, that Jesus allowed the multitudes if not openly, at least in a secret manner, to suspect what had taken place. For, "They saw," saith he, "that there was none other boat there but one, and that Jesus went not into it with His disciples."

John 6:25 — Homily on the Gospel of John 43

Unless any one affirm that the "when" is here used by them in the sense of "how." But it is worth while also to notice here the fickleness of their impulses. For they who said, "This is that Prophet"; they who were anxious to "take Him and make Him a king," now when they have found Him take no such counsel, but having cast out their astonishment, they no longer admire Him for His former deeds. They sought Him, desiring again to enjoy a table like the first.

John 6:26 — Homily on the Gospel of John 44

The mild and gentle is not always useful, but there are times when the teacher needs sharper language. For if the disciple be dull and gross, then, in order to touch his dullness to the quick, we must rouse him with a goad. And this the Son of God hath done in the present as well as in many other cases. For when the crowds had come and found Jesus, and were flattering Him, and saying, "Master, when camest Thou hither?" to show that He desireth not honor from men, but looketh to one thing only, their salvation, He answereth them sharply, wishing to correct them not in this way only, but also by revealing and exposing their thoughts. For what saith He? "Verily, verily, I say unto you," (speaking positively and with a confirmation,) "Ye seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled." He chideth and reproveth them by these words, yet doth not so abruptly or violently, but very sparingly. For He saith not, "O ye gluttons and belly-slaves, I have wrought so many wonders, and ye never have either followed Me, or marveled at My doings"; but mildly and gently somewhat in this manner; "Ye seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled"; speaking not only of the past, but also of the present miracle. "It was not," He saith, "the miracle of the loaves that astonished you, but the being filled." And that He said not this of them by conjecture they straightway showed, for on this account they came the second time, as being about to enjoy the same (food) as before. Wherefore they said, "Our fathers did eat manna in the wilderness." Again they draw Him to (the subject of) carnal food, which was the chief accusation and charge against them.

John 6:26 — Homily on the Gospel of Matthew 49

Let us learn therefore ourselves also to wait upon Jesus; but not for His bounty in things sensible, lest we be upbraided like the Jews. For "ye seek me," saith He, "not because ye saw the miracles, but because ye did eat of the loaves, and were filled." Therefore neither doth He work this miracle continually, but a second time only; that they might be taught not to be slaves to their belly, but to cling incessantly to the things of the Spirit. To these then let us also cling, and let us seek the heavenly bread, and having received it, let us cast away all worldly care. For if those men left houses, and cities, and kinsmen, and all, and abode in the wilderness, and when hunger was pressing, withdrew not; much more ought we, when approaching such a table, to show forth a more abundant self-command, and to set our love on the things of the Spirit, and to seek the things of sense as secondary to these. Since even they were blamed, not because they sought Him for the bread, but because it was for this only they sought Him, and for this primarily. For should any one despise the great gifts, but cling to the small, and to those which the giver would have him despise, He loses these latter too: as on the other hand, if we love those, He adds these also. For these are but an appendage to the others; so vile are they and trifling, compared with those, although they be great. Let us not therefore spend our diligence on them, but account both the acquisition and loss of them alike indifferent, even as Job also neither clung to them when present, nor sought them absent.

John 6:27 — Homily on the Gospel of John 44

But He stoppeth not at rebukes, but addeth instruction also, saying, "Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life." "Which the Son of Man giveth unto you; for Him hath God the Father sealed." What He saith, is of this kind: "Make ye no account of this earthly, but of that spiritual food." But since some of those who desire to live in doing nothing have abused this speech, as though Christ would entirely abolish working, it is seasonable to say somewhat to them. For they slander, so to speak, all Christianity, and cause it to be ridiculed on the score of idleness.

John 6:28 — Homily on the Gospel of John 45

As though they had heard nothing, they said, "What shall we do, that we might work the works of God?" This they said, not that they might learn and do them, (as the sequel shows,) but to induce Him again to supply them with food, and desiring to persuade Him to satisfy them.

John 6:29-30 — Homily on the Gospel of John 45

What then did they? As though they had heard nothing, they said, "What shall we do, that we might work the works of God?" This they said, not that they might learn and do them, (as the sequel shows,) but to induce Him again to supply them with food, and desiring to persuade Him to satisfy them. What then saith Christ? "This is the work of God, that ye believe on Him whom He hath sent." On this they asked, "What sign showest thou, that we may see and believe?" Nothing more senseless, nothing more unreasonable, than these men! While the miracle was yet in their hands, as though none had been done, they spake after this manner, "What sign shewest thou?" and having thus spoken, they do not even allow Him the right of choosing the sign, but think to force Him to exhibit none other than such a one as was wrought in the days of their fathers; wherefore they say, "Our fathers did eat manna in the wilderness," thinking by this to provoke Him to work such a miracle as might supply them with carnal nourishment. Else why did they mention none other of the miracles of old, though many took place in those times, both in Egypt and at the sea and in the wilderness, but only that of the manna? Was it not because they greatly desired that one by reason of the tyranny of their bellies? Ye who when ye saw His miracle called him a Prophet, and attempted to make Him a king, how is that now, as though none had been wrought, ye have become thankless and ill-minded, and ask for a sign, uttering words fit for parasites, or hungry dogs? Does the manna now seem wonderful to you? Your soul is not now parched up. Mark too their hypocrisy. They said not, "Moses did this sign, what doest thou?" thinking it would annoy Him; but for a while they address Him with great reverence, through expectation of food. So they neither said, "God did this, what doest thou?" that they might not seem to make Him equal with God; nor did they bring forward Moses, that they might not seem to lower Him, but put the matter in an intermediate form, "Our fathers did eat manna in the wilderness." He indeed might have replied, "I, but now, have wrought greater wonders than did Moses, requiring no rod, having no need of prayer, but doing all of Myself; and, if ye call to remembrance the manna, see, I have given you bread." But this was not the season for such speeches; and the one thing He earnestly desired was, to bring them to spiritual food.

John 6:30-31 — Homily on the Gospel of John 45

Nothing more senseless, nothing more unreasonable, than these men! While the miracle was yet in their hands, as though none had been done, they spake after this manner, "What sign shewest thou?" and having thus spoken, they do not even allow Him the right of choosing the sign, but think to force Him to exhibit none other than such a one as was wrought in the days of their fathers; wherefore they say, "Our fathers did eat manna in the wilderness," thinking by this to provoke Him to work such a miracle as might supply them with carnal nourishment. Else why did they mention none other of the miracles of old, though many took place in those times, both in Egypt and at the sea and in the wilderness, but only that of the manna? Was it not because they greatly desired that one by reason of the tyranny of their bellies?

John 6:32 — Homily on the Gospel of John 45

"Moses gave you not that bread from heaven; but My Father giveth you the true bread from heaven." Why said He not, "It was not Moses that gave it to you, but I"; but putteth God in the place of Moses, and Himself instead of manna? Because the infirmity of His hearers was great. As is seen from what followeth. For not even when He had spoken thus did He secure their attention, although He said at first, "Ye seek Me, not because ye saw the miracle, but because ye did eat of the loaves, and were filled." Now because they sought these (carnal) things, He would have corrected them by His succeeding words, yet not even so did they desist.

John 6:33-34 — Homily on the Gospel of John 45

"The bread of God is He which cometh down from heaven, and giveth life unto the world." Not, saith He, to Jews alone, but to all the "world," not mere food, but "life," another and an altered "life." He calleth it "life," because they all were dead in sins. Yet they still kept downward bent, saying, "Give us this bread." Then He, to rebuke them, because while they supposed that the food was material they ran to Him, but not when they learned that it was a spiritual kind.

John 6:35-36 — Homily on the Gospel of John 45

"I am the bread of life; he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst. But I said unto you, that ye also have seen Me, and believe Me not." Thus also John crieth, saying beforehand, "He speaketh that He knoweth, and testifieth that He hath seen, and no man receiveth His testimony"; and again Christ Himself, "We speak that We do know, and testify that We have seen, and ye believe not." This He doth to prevent them, and to show them that the matter doth not trouble Him, that He desireth not honor, that He is not ignorant of the secrets of their minds, nor of things present, nor of things to come.

John 6:35 — Homily on the Gospel of John 45

"I am the bread of life." Now He proceedeth to commit unto them mysteries. And first He discourseth of His Godhead, saying, "I am the bread of life." For this is not spoken of His Body, (concerning that He saith towards the end, "And the bread which I shall give is My flesh,") but at present it referreth to His Godhead. For That, through God the Word, is Bread, as this bread also, through the Spirit descending on it, is made Heavenly Bread.

John 6:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xliv. 2. c. 5.) Or, I said to you, refers to the testimony of the Scriptures, of which He said above, They are they which testify of Me; and again, I am come in My Father's name, and ye receive Me not. That ye have seen Me, is a silent allusion to His miracles.

John 6:37 — Homily on the Gospel of John 45

But what meaneth He by saying, "All that the Father giveth Me, shall come to Me"? He toucheth their unbelief, showing that whosoever believeth not on Him transgresseth the will of the Father. And thus He saith it not nakedly, but in a covert manner, and this He doth everywhere, wishing to show that unbelievers are at variance with the Father, not with Him alone. For if this is His will, and if for this He came, that He might save man, those who believe not transgress His will.

John 6:38 — Homily on the Gospel of John 45

What He saith then is this; "I came not to do anything other than that which the Father willeth, I have no will of Mine own different from that of the Father, for all that is the Father's is Mine, and all that is Mine is the Father's." If now the things of the Father and the Son are in common, He saith with reason, "Not that I might do Mine own will." But here He speaketh not so, but reserveth this for the end. For, as I have said, He concealeth and veileth for a while high matters, and desireth to prove that had He even said, "This is My will," they would have despised Him.

John 6:38-40 — Homily on the Gospel of John 45

"I came down from heaven not to do Mine own will, but the will of Him that sent Me." What sayest Thou? Why, is Thy will one, and His another? That none may suspect this, He explaineth it by what follows, saying; "And this is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life." Is not then this Thy will? And how sayest Thou, "I am come to send fire upon the earth, and what have I desired to see, if that be already kindled"? For if Thou also desirest this, it is very clear that Thy will and the Father's is one.

John 6:39-40 — Homily on the Gospel of John 45

"And I will raise him up at the last day." Why doth He continually dwell upon the Resurrection? Is it that men may not judge of God's providence by present things alone; that if they enjoy not results here, they become not on that account desponding, but wait for the things that are to come, and that they may not, because their sins are not punished for the present, despise Him, but look for another life.

John 6:39 — Homily on the Gospel of John 45

"For this is the will of Him that sent Me, that of all which He hath given Me I should lose nothing." Here He showeth that He needeth not their service, that He came not for His own advantage, but for their salvation; and not to get honor from them. Which indeed He declared in a former address, saying, "I receive not honor from men"; and again, "These things I say that ye may be saved." Since He everywhere laboreth to persuade them that He came for their salvation.

John 6:41-42 — Homily on the Gospel of John 46

When He gave them bread, and filled their bellies, they said that He was a Prophet, and sought to make Him a King: but when He taught them concerning spiritual food, concerning eternal life, when He led them away from objects of sense, and spake to them of a resurrection, and raised their thoughts to higher matters, when most they ought to have admired, they murmur and start away. And yet, if He was that Prophet as they before asserted, declaring that he it was of whom Moses had said, "A Prophet shall the Lord your God raise up unto you of your brethren like unto me, unto Him shall ye hearken"; they ought to have hearkened to Him when He said, "I came down from heaven"; yet they hearkened not, but murmured. They still reverenced Him, because the miracle of the loaves was recent, and therefore they did not openly gainsay Him, but by murmuring expressed their displeasure, that He did not give them the meal which they desired. And murmuring they said, "Is not this the son of Joseph?" Whence it is plain, that as yet they knew not of His strange and marvelous Generation. And so they still say that He is the son of Joseph, and are not rebuked; and He saith not to them, "I am not the Son of Joseph"; not because He was his son, but because they were not as yet able to hear of that marvelous Birth. And if they could not bear to hear in plain terms of His birth according to the flesh, much less could they hear of that ineffable Birth which is from above. If He revealed not that which was lower to them, much less would He commit to them the other.

John 6:44 — Homily on the Gospel of John 46

The Manichaeans spring upon these words, saying, "that nothing lies in our own power"; yet the expression showeth that we are masters of our will. "For if a man cometh to Him," saith some one, "what need is there of drawing?" But the words do not take away our free will, but show that we greatly need assistance. And He implieth not an unwilling comer, but one enjoying much succor.

John 6:45-46 — Homily on the Gospel of John 46

"How then," saith some one, "doth the Father draw?" This the Prophet explained of old, when he proclaimed beforehand, and said, "They shall all be taught of God." Seest thou the dignity of faith, and that not of men nor by man, but by God Himself they shall learn this? And to make this assertion credible, He referred them to their prophets. "If then 'all shall be taught of God,' how is it that some shall not believe?" Because the words are spoken of the greater number. Besides, the prophecy meaneth not absolutely all, but all that have the will. For the teacher sitteth ready to impart what he hath to all, and pouring forth his instruction unto all.

John 6:48 — Homily on the Gospel of John 46

He calleth Himself, "the bread of life," because He maintaineth our life both which is and which is to be, and saith, "Whosoever shall eat of this bread shall live for ever." By "bread" He meaneth here either His saving doctrines and the faith which is in Him, or His own Body; for both nerve the soul. Yet in another place He said, "If a man hear My saying, he shall never taste of death." And they were offended; here they had no such feeling perhaps, because they yet respected Him on account of the loaves which had been made.

John 6:48-49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

([Nic.] Theoph.) The multitude being urgent for bodily food, and reminding Him of that which was given to their fathers, He tells them that the manna was only a type of that spiritual food which was now to be tasted in reality, I am that bread of life.

John 6:49-50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlvi. 2) The addition, In the wilderness, is not put in without meaning, but to remind them how short a time the manna lasted; only till the entrance into the land of promise. And because the bread which Christ gave seemed inferior to the manna, in that the latter had come down from heaven, while the former was of this world, He adds, This is the bread which cometh down from heaven.

John 6:49-51 — Homily on the Gospel of John 46

And observe how He distinguisheth between His bread and the manna, by causing them to hear the result of each kind of food. For to show that the manna afforded them no unusual advantage, He added, "Your fathers did eat manna in the wilderness, and are dead." He then establisheth a thing most likely to persuade them, that they were deemed worthy of greater things than their fathers, (meaning those marvelous men who lived in the time of Moses,) and so, after saying that they were dead who ate the manna, He addeth, "He that eateth of this bread, shall live for ever." Nor hath He put "in the wilderness" without a cause, but to point out that the supply of manna was not extended to a long time, nor entered with them into the land of promise. But this "bread" was not of the same kind.

John 6:51 — Homily on the Gospel of John 46

"And the bread that I will give is My flesh, which I will give for the life of the world." Here one might reasonably enquire, how this was a fit season for these words, which neither edified nor profited, but rather did mischief to those who had been edified; for "from that time," saith the Evangelist, "many of His disciples went back," saying, "This is a hard saying; who can hear it?" since these things might have been entrusted to the disciples only, as Matthew hath told us that He discoursed with them apart. What then shall we say? What is the profit of the words? Great is the profit and necessity of them. Because they pressed upon Him, asking for bodily food, reminding Him of the food provided in the days of their forefathers, and speaking of the manna as a great thing, to show them that all those things were but type and shadow, but that the very reality of the matter was now present with them, He mentioneth spiritual food. "But," saith some one, "he ought to have said, Your fathers did eat manna in the wilderness, but I have given you bread." But the interval between the two miracles was great, and the latter of them would have appeared inferior to the former, because the manna came down from heaven, but this, the miracle of the loaves, was wrought on earth.

John 6:52 — Homily on the Gospel of John 46

"How can this man give us his flesh to eat?" If thou seekest to know the "how," why askedst not thou this in the matter of the loaves, how He extended five to so great a number? Because they then only thought of being satisfied, not of seeing the miracle. "But," saith some one, "their experience then taught them." Then by reason of that experience these words ought to have been readily received. For to this end He wrought beforehand that strange miracle, that taught by it they might no longer disbelieve what should be said by Him afterwards.

John 6:53-54 — Homily on the Gospel of John 47

Since the Jews had before asserted that this was impossible, He showeth not only that it is not impossible, but that it is absolutely necessary. Wherefore He addeth, "He that eateth My flesh and drinketh My blood, hath eternal life." "And I will raise him up at the last day." For since He had said, "He that eateth of this bread shall not die for ever," and it was likely that this would stand in their way, (just as they before said, "Abraham is dead, and the prophets are dead; and how sayest Thou, that he shall not taste of death?") He bringeth forward the Resurrection to solve the question, and to show that (the man who eateth) shall not die at the last. He continually handleth the subject of the Mysteries, showing the necessity of the action, and that it must by all means be done.

John 6:53-54 — Homily on the Gospel of John 46

Those men then at that time reaped no fruit from what was said, but we have enjoyed the benefit in the very realities. Wherefore it is necessary to understand the marvel of the Mysteries, what it is, why it was given, and what is the profit of the action. We become one Body, and "members of His flesh and of His bones." Let the initiated follow what I say. In order then that we may become this not by love only, but in very deed, let us be blended into that flesh. This is effected by the food which He hath freely given us, desiring to show the love which He hath for us. On this account He hath mixed up Himself with us; He hath kneaded up His body with ours, that we might be a certain One Thing, like a body joined to a head. For this belongs to them who love strongly; this, for instance, Job implied, speaking of his servants, by whom he was beloved so exceedingly, that they desired to cleave unto his flesh. For they said, to show the strong love which they felt, "Who would give us to be satisfied with his flesh?"

John 6:55 — Homily on the Gospel of John 47

"For My flesh is true meat, and My blood is true drink." What is that He saith? He either desireth to declare that this is the true meat which saveth the soul, or to assure them concerning what had been said, that they might not suppose the words to be a mere enigma or parable, but might know that it is by all means needful to eat the Body.

John 6:56-57 — Homily on the Gospel of John 47

"He that eateth My flesh, dwelleth in Me." This He said, showing that such an one is blended with Him. Now what follows seems unconnected, unless we enquire into the sense; for, saith some one, after saying, "He that eateth My flesh, dwelleth in Me," what kind of a consequence is it to add, "As the living Father hath sent Me, and I live by the Father"? Yet the words harmonize perfectly. For since He continually spake of "eternal life," to prove this point He introduceth the expression, "dwelleth in Me"; for "if he dwelleth in Me, and I live, it is plain that he will live also." Then He saith, "As the living Father hath sent Me." This is an expression of comparison and resemblance, and its meaning is of this kind, "I live in like manner as the Father liveth." And that thou mayest not deem Him unbegotten, He immediately subjoineth, "by the Father," not by this to show that He needeth, in order to live, any power working in Him, for He said before, to remove such a suspicion, "As the Father hath life in Himself, so hath He given to the Son also to have life in Himself"; now if He needeth the working of another, it will be found that either the Father hath not given Him so to have it, and so the assertion is false, or if He hath so given it, then He will need no other one to support Him. What then means the, "By the Father"? He here merely hinteth at the cause, and what He saith is of this kind: "As the Father liveth, so I live, and he that eateth Me shall live by Me." And the "life" of which He speaketh is not life merely, but the excellent life; for that He spake not simply of life, but of that glorious and ineffable life, is clear from this. For all men "live," even unbelievers, and uninitiated, who eat not of that flesh. Seest thou that the words relate not to this life, but to that other? And what He saith is of this kind: "He that eateth My flesh, when he dieth shall not perish nor suffer punishment"; He spake not of the general resurrection, (for all alike rise again,) but concerning the special, the glorious Resurrection, that which hath a reward.

John 6:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlvii. 1) Or, having given a promise of eternal life to those that eat Him, He says this to confirm it: He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him.

John 6:57 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlvi) And because I live, it is manifest that he will live also: As the living Father hath sent Me, and I lice by the Father, even so he that eateth Me, even he shall live by Me. (Aug. de Verb. Dom. [Nic.]). As if He said, As the Father liveth, so do I live; adding, lest you should think Him unbegotten, By the Father, meaning that He has His source in the Father. He that eateth Me, even he shall live by Me; the life here meant is not life simply, but the justified life: for even unbelievers live, who never eat of that flesh at all. Nor is it of the general resurrection He speaks, (for all will rise again,) but of the resurrection to glory, and reward.

John 6:58-59 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlvii. 1) For if it was possible without harvest or fruit of the earth, or any such thing, to preserve the lives of the Israelites of old for forty years, much more will He be able to do this with that spiritual food, of which the manna is the type. He knew how precious a thing life was in men's eyes, and therefore repeats His promise of life often; just as the Old Testament had done; (Exod. 20:12) only that it only offered length of life, He life without end. (Deut. 22:7) This promise was an abolition of that sentence of death, which sin had brought upon us. These things said He in the synagogue, as He taught in Capernaum; (1 Kings 3:14) where many displays of His power took place. (Ps. 21:4; 91:16) He taught in the synagogue and in the temple, (Prov. 3:2) with the view of attracting the multitude, and as a sign that He was not acting in opposition to the Father.

John 6:58 — Homily on the Gospel of John 47

"This is that bread which came down from heaven; not as your fathers did eat manna, and are dead; he that eateth of this bread shall live for ever." Continually doth He handle the same point, so as to imprint it on the understanding of the hearers, (for the teaching on these points was a kind of final teaching,) and to confirm the doctrine of the Resurrection and of eternal life. Wherefore He mentioneth the Resurrection since He promiseth eternal life, showing that that life is not now, but after the Resurrection. "And whence," saith some one, "are these things clear?" From the Scriptures; to them He everywhere referreth the Jews, bidding them learn these things from them. And by saying, "Which giveth life to the world," He inciteth them to jealousy, that from very vexation that others should enjoy the gift, they may not stay without. And continually He remindeth them of the manna, showing the difference, (between it and His bread,) and guiding them to the faith; for if He was able to support their life for forty years without harvest, or corn, or other things in course; much more now will He be able to do so, as having come for greater ends. Moreover, if those things were but types, and yet men collected what came down without sweat or labor; much more shall this be the case, where the difference is great both in the never dying, and in the enjoying the true life. And rightly hath He spoken often of "life," since this is desired by men, and nothing is so pleasing to them as not to die. Since even under the old Covenant, this was the promise, length of life and many days, but now it is not length merely, but life having no end. He desireth at the same time to show, that He now revoketh the punishment caused by sin, annulling that sentence which condemneth to death, and bringing in not life merely, but life eternal, contrariwise to the former things.

John 6:59 — Homily on the Gospel of John 47

"These things said He in the synagogue, as He taught in Capernaum." The place where most of His marvels had been done, so that He ought there especially to have been listened to. But wherefore taught He in the synagogue and in the Temple? As well because He desired to catch the greatest number of them, as because He desired to show that He was not opposed to the Father.

John 6:60 — Homily on the Gospel of John 47

"But many of the disciples, when they had heard this, said, This is a hard saying." What means "hard"? Rough, laborious, troublesome. Yet He said nothing of this kind, for He spake not of a mode of life, but of doctrines, continually handling the faith which is in Him. What then means, "is a hard saying"? Is it because it promiseth life and resurrection? Is it because He said that He came down from heaven? Or that it was impossible for one to be saved who ate not His flesh? Tell me, are these things "hard"? Who can assert that they are? What then means "hard"? It means, "difficult to be received," "transcending their infirmity," "having much terror." For they thought that He uttered words too high for His real character, and such as were above Himself. Therefore they said, "Who can hear it?" Perhaps making excuse for themselves, since they were about to start away.

John 6:61-62 — Homily on the Gospel of John 47

"When Jesus knew in Himself that His disciples murmured at it," (for this is an attribute of His Godhead to bring secret things to light,) "He said unto them, Doth this offend you? What and if ye shall see the Son of Man ascend up where He was before?" This also He doth in the case of Nathanael, saying, "Because I said unto thee, I saw thee under the fig-tree, believest thou? Thou shall see greater things than these." And to Nicodemus, "No man hath ascended up to heaven but the Son of man which is in heaven." What then, doth He add difficulties to difficulties? No, (that be far from Him,) but by the greatness of the doctrines, and the number of them, He desireth to bring them over. For if one had said simply, "I have come down from heaven," and added nothing more, he would have been the more likely to offend them; but He who said, "My body is the life of the world"; He who said, "As the living Father hath sent Me, so I live by the Father"; and who said, "I have come down from heaven," solves the difficulty. For the man who utters any one great thing concerning himself may perhaps be suspected of feigning, but he who connects together so many one after another removes all suspicion. All that He doth and saith is intended to lead them away from the thought, that Joseph was His father. And it was not with a wish to strengthen, but rather to do away that stumbling-block, that He said this. For whosoever deemed that He was Joseph's son could not receive His sayings, while one that was persuaded that He had come down from heaven, and would ascend thither, might more easily give heed to His words...

John 6:63 — Homily on the Gospel of John 47

His meaning is, "Ye must hear spiritually what relateth to Me, for he who heareth carnally is not profited, nor gathereth any advantage." It was carnal to question how He came down from heaven, to deem that He was the son of Joseph, to ask, "How can he give us His flesh to eat?" All this was carnal, when they ought to have understood the matter in a mystical and spiritual sense. "But," saith some one, "how could they understand what the 'eating flesh' might mean?" Then it was their duty to wait for the proper time and enquire, and not to abandon Him. "The words that I speak unto you, they are spirit and they are life." That is, they are divine and spiritual, have nothing carnal about them, are not subject to the laws of physical consequence, but are free from any such necessity, are even set above the laws appointed for this world, and have also another and a different meaning. Now as in this passage He said "spirit," instead of "spiritual," so when He speaketh of "flesh," He meant not "carnal things," but "carnally hearing," and alluding at the same time to them, because they ever desired carnal things when they ought to have desired spiritual. For if a man receives them carnally, he profits nothing. "What then, is not His flesh, flesh?" Most certainly. "How then saith He, that the flesh profiteth nothing?" He speaketh not of His own flesh, (God forbid!) but of those who received His words in a carnal manner. But what is "understanding carnally"? It is looking merely to what is before our eyes, without imagining anything beyond. This is understanding carnally. But we must not judge thus by sight, but must look into all mysteries with the eyes within. This is seeing spiritually. He that eateth not His flesh, and drinketh not His blood, hath no life in him. How then doth "the flesh profit nothing," if without it we cannot live? Seest thou that the words, "the flesh profiteth nothing," are spoken not of His own flesh, but of carnal hearing?

John 6:64 — Homily on the Gospel of John 47

"But there are some of you that believe not." Again, according to His custom, He addeth weight to His words, by foretelling what would come to pass, and by showing that He spake thus not from desire of honor from them, but because He cared for them. And when He said "some," He excepted the disciples. For at first He said, "Ye have both seen Me, and believe not"; but here, "There are some of you that believe not." For He "knew from the beginning who they were that believed not, and who should betray Him." Here the Evangelist intimates to us the voluntary character of the Dispensation, and His endurance of evil. Nor is the, "from the beginning," put here without a cause, but that thou mayest be aware of His foreknowledge from the first, and that before the words were uttered, and not after the men had murmured nor after they had been offended, He knew the traitor, but before, which was an attribute of Godhead.

John 6:64-65 — Homily on the Gospel of John 47

For He "knew from the beginning who they were that believed not, and who should betray Him." "And He said, Therefore said I unto you, that no man can come unto Me except it were given unto Him from above from My Father." Here the Evangelist intimates to us the voluntary character of the Dispensation, and His endurance of evil. Nor is the, "from the beginning," put here without a cause, but that thou mayest be aware of His foreknowledge from the first, and that before the words were uttered, and not after the men had murmured nor after they had been offended, He knew the traitor, but before, which was an attribute of Godhead. Then He added, "Except it be given him from above from My Father"; thus persuading them to deem God His Father, not Joseph, and showing them that it is no common thing to believe in Him. As though He had said, "Unbelievers disturb Me not; trouble Me not, astonish Me not. I know of old before they were created, I know to whom the Father hath given to believe"; and do thou, when thou hearest that "He hath given," imagine not merely an arbitrary distribution, but that if any hath rendered himself worthy to receive the gift, he hath received it.

John 6:65 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlvi. 2) As if He said, Men's unbelief does not disturb or astonish Me: I know to whom the Father hath given to come to Me. He mentions the Father, to show first that He had no eye to His own glory; secondly, that God was His Father, and not Joseph.

John 6:66 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlvi. 2) But it may be asked, what reason was there for speaking words to them which did not edify, but might rather have injured them? It was very useful and necessary; for this reason, they had been just now urgent in petitioning for bodily food, and reminding Him of that which had been given to their fathers. So He reminds them here of spiritual food; to show that all those miracles were typical. They ought not then to have been offended, but should have enquired of Him further. The scandal was owing to their fatuity, not to the difficulty of the truths declared by our Lord.

John 6:66 — Homily on the Gospel of John 47

"From that time many of His disciples went back, and walked no more with Him." Rightly hath the Evangelist said, not that they "departed," but that they "went back"; showing that they cut themselves off from any increase in virtue, and that by separating themselves they lost the faith which they had of old. But this was not the case with the twelve; wherefore He saith to them, "Will ye also go away?"

John 6:67 — Homily on the Gospel of John 47

Again showing that He needeth not their ministry and service, and proving to them that it was not for this that He led them about with Him. For how could He when He used such expressions even to them? But why did He not praise them? why did He not approve them? Both because He preserved the dignity befitting a teacher, and also to show them that they ought rather to be attracted by this mode of dealing. For had He praised them, they might, supposing that they were doing Him a favor, have had some human feeling; but by showing them that He needed not their attendance, He kept them to Him the more. And observe with what prudence He spake. He said not, "Depart ye," (this would have been to thrust them from Him,) but asked them a question, "Will ye also go away?" the expression of one who would remove all force or compulsion, and who wished not that they should be attached to Him through any sense of shame, but with a sense of favor. By not openly accusing, but gently glancing at them, He showeth what is the truly wise course under such circumstances. But we feel differently; with good reason, since we do everything holding fast our own honor, and therefore think that our estate is lowered by the departure of those who attend on us. But He neither flattered nor repulsed them, but asked them a question. Now this was not the act of one despising them, but of one wishing them not to be restrained by force and compulsion: for to remain on such terms is the same as to depart. What then saith Peter?

John 6:68-69 — Homily on the Gospel of John 47

"To whom shall we go? Thou hast the words of eternal life. And we believe and are sure that Thou art the Christ, the Son of the living God." Seest thou that it was not the words that caused offense, but the heedlessness, and sloth, and wrong-mindedness of the hearers? For even had He not spoken, they would have been offended, and would not have ceased to be ever anxious about bodily food, ever nailed to earth. Besides, the disciples heard at the same time with the others, yet they declared an opinion contrary to theirs, saying, "To whom shall we go?" An expression indicating much affection, for it shows that their Teacher was more precious to them than anything, than father or mother, or any possessions, and that if they withdrew from Him, they had not then whither to flee. Then lest it should seem that he had said, "to whom shall we go?" because there were none that would receive them, he straightway added, "Thou hast the words of eternal life." For the Jews listened carnally, and with human reasonings, but the disciples spiritually, and committing all to faith. Wherefore Christ said, "The words which I have spoken unto you are spirit"; that is, "do not suppose that the teaching of My words is subject to the rule of material consequences, or to the necessity of created things. Things spiritual are not of this nature, nor endure to submit to the laws of earth." This also Paul declareth, saying, "Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down;) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)"

John 6:70-71 — Homily on the Gospel of John 47

"Have not I chosen you twelve, and one of you is a devil?" For since Peter said, "We believe," Jesus excepteth Judas from the band. In the other place Peter made no mention of the disciples; but when Christ said, "Whom say ye that I am?" he replied, "Thou art the Christ, the Son of the living God"; but here, since he said, "We believe," Christ with reason admitteth not Judas into that band. And this He did afar off, and long before the time, to check the wickedness of the traitor, knowing that He should avail nothing, yet doing His own part.

John 7:1 — Homily on the Gospel of John 48

Nothing is worse than envy and malice; through these death entered into the world. For when the devil saw man honored, he endured not his prosperity, but used every means to destroy him. (Wisd. ii. 24.) And from the same root one may everywhere see this same fruit produced. Thus Abel was slain; thus David, with many other just men, was like to have been so; from this also the Jews became Christ-slayers. And declaring this the Evangelist said, "After these things Jesus walked in Galilee; for He had not power to walk in Jewry, because the Jews sought to kill Him."

John 7:2 — Homily on the Gospel of John 48

"After these things was the Jews' feast of tabernacles." The words, "after these things," mean only, that the writer has here been concise, and has passed over a long interval of time, as is clear from this circumstance. When Christ sat on the mountain, he saith, that it was the feast of the Passover; while here the writer mentions the "feast of tabernacles," and during the five months hath neither related or taught us anything else, except the miracle of the loaves, and the sermon made to those who ate them. Yet He ceased not to work miracles, and to converse, both in the day, and in the evening, and oftentimes at night; at least, it was thus that He presided over His disciples, as all the Evangelists tell us. Why then have they omitted that interval? Because it was impossible to recount everything fully, and moreover, because they were anxious to mention those points which were followed by any fault-finding or gainsaying of the Jews.

John 7:3-5 — Homily on the Gospel of John 48

And it is worth our while to admire their truth-loving disposition, how they are not ashamed to relate things which seem to bring disgrace upon their Teacher, but have been even more anxious to report these than other matters. For instance, the writer having passed by many signs and wonders and sermons, has sprung at once to this. For, saith he, "His brethren said unto Him, Depart hence, and go into Judaea, that Thy disciples also may see the works that Thou doest; for there is no man that doeth anything in secret, and he himself seeketh to be known openly. Show thyself to the world. For neither did His brethren believe in Him." What unbelief, saith some one, is here? They exhort Him to work miracles. It is great deed; for of unbelief come their words, and their insolence, and their unseasonable freedom of speech. For they thought, that owing to their relationship, it was lawful for them to address Him boldly. And their request seems forsooth to be that of friends, but the words were those of great maliciousness. For in this place they reproach Him with cowardice and vainglory: since to say, "no man doeth anything in secret," is the expression of persons charging Him with cowardice, and suspecting the things done by Him as being not really done; and to add, that "he seeketh to be known," was to accuse Him of vainglory. But observe, I pray you, the power of Christ. Of those who said these things, one became first Bishop of Jerusalem, the blessed James, of whom Paul saith, "Other of the Apostles saw I none, save James, the Lord's brother" (Gal. i. 19); and Judas also is said to have been a marvelous man. And yet these persons had been present also at Cana, when the wine was made, but as yet they profited nothing. Whence then had they so great unbelief? From their evil mind, and from envy; for superiority among kindred is wont somehow to be envied by such as are not alike exalted.

John 7:3-5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlviii. 1, 2) It is striking to observe the great sincerity of the Evangelists; that they are not ashamed to mention things which appear to be to our Lord's disadvantage, but take particular care to tell us of them. It is a considerable reflexion on our Lord, that His brethren do not believe on Him. The beginning of their speech has a friendly appearance about it: but there is much bitterness in it, thus charging Him with the motives of fear and vain glory; No man, say they, doeth any thing in secret: this was reproaching Him tacitly with fear; and was an insinuation too that His miracles had not been real and solid ones. In what follows, And he himself seeketh to be known openly, they taunt Him with the love of glory.

John 7:4-5 — Homily on the Gospel of John 48

What unbelief, saith some one, is here? They exhort Him to work miracles. It is great deed; for of unbelief come their words, and their insolence, and their unseasonable freedom of speech. For they thought, that owing to their relationship, it was lawful for them to address Him boldly. And their request seems forsooth to be that of friends, but the words were those of great maliciousness. For in this place they reproach Him with cowardice and vainglory: since to say, "no man doeth anything in secret," is the expression of persons charging Him with cowardice, and suspecting the things done by Him as being not really done; and to add, that "he seeketh to be known," was to accuse Him of vainglory.

John 7:5 — Homily on the Gospel of John 48

But observe, I pray you, the power of Christ. Of those who said these things, one became first Bishop of Jerusalem, the blessed James, of whom Paul saith, "Other of the Apostles saw I none, save James, the Lord's brother"; and Judas also is said to have been a marvelous man. And yet these persons had been present also at Cana, when the wine was made, but as yet they profited nothing. Whence then had they so great unbelief? From their evil mind, and from envy; for superiority among kindred is wont somehow to be envied by such as are not alike exalted.

John 7:6 — Homily on the Gospel of John 48

"My time is not yet come." He here seemeth to me to hint at something other than He expresseth; perhaps in their envy they designed to deliver Him up to the Jews; and pointing out this to them, He saith, "My time is not yet come," that is, "the time of the Cross and the Death, why then hasten ye to slay Me before the time?" "But your time is always ready." As though He had said, "Though ye be ever with the Jews, they will not slay you who desire the same things with them; but Me they will straightway wish to kill. So that it is ever your time to be with them without danger, but My time is when the season of the Cross is at hand, when I must die." For that this was His meaning, He showed by what followed.

John 7:7 — Homily on the Gospel of John 48

"The world cannot hate you;" (how should it hate those who desire, and who run for the same objects as itself?) "but Me it hateth, because I testify of it, that the works thereof are evil." That is, because I upbraid and rebuke it, therefore I am hated.

John 7:8 — Homily on the Gospel of John 48

And wherefore doth He send them to the feast, saying, "Go ye up to the feast: I go not up yet"? To show that He said these things not as needing them, or desiring to be flattered by them, but permitting them to do what pertained to Jews. "How then," saith some one, "went He up after saying, 'I go not up'?" He said not, once for all, "I go not up," but, "now," that is, "not with you."

John 7:9-10 — Homily on the Gospel of John 49

The things done by Christ after the manner of men, are not so done only to establish the Incarnation, but also to educate us for virtue. For had He done all as God, how could we have known, on falling in with such things as we wished not, what we must do? As, for instance, when He was in this very place, and the Jews would have killed Him, He came into the midst of them, and so appeased the tumult. Now had He done this continually, how should we, not being able to do so, and yet falling into the like case, have known in what way we ought to deal with the matter, whether to perish at once, or even to use some contrivance in order that the word might go forward? Since, therefore, we who have no power could not have understood what to do on coming into the midst of our foes, on this account we are taught this very thing by Him.

John 7:10 — Homily on the Gospel of John 49

The expression, "when His brethren were gone up," is that of one showing that He chose not to go up with them. On which account He abode where He was, and manifested not Himself, although they in a manner urged Him to do so. But why did He, who ever spake openly, do so now "as it were in secret"? The writer saith not "secretly," but, "as it were in secret." For thus, as I have said, He seemed to be instructing us how to manage matters. And, apart from this, it was not the same to come among them when heated and restive, as to do so afterwards when the feast was ended.

John 7:11 — Homily on the Gospel of John 49

"Then the Jews sought Him, and said, Where is He?" Excellent truly the good deeds at their feasts! they are eager for murder, and wish to seize Him, even during the feast. Through their excessive hatred and enmity they would not even call Him by name. Great was their reverence towards the feast, great their caution. By occasion of the very feast they wished to entrap Him!

John 7:12 — Homily on the Gospel of John 49

"And there was much murmuring among the people concerning Him." I think they were exasperated by the place where the miracle had been wrought, and were greatly infuriated and afraid, not so much from anger at what had gone before, as from fear lest He should again work something similar. But all fell out contrary to what they desired, and against their will they rendered Him conspicuous.

John 7:13 — Homily on the Gospel of John 49

"Howbeit no man spake openly of Him for fear of the Jews." Seest thou everywhere the ruling body corrupted, and the ruled sound indeed in judgment, but not having that proper courage which a multitude especially lacketh?

John 7:14 — Homily on the Gospel of John 49

"Now about the middle of the feast Jesus went up and taught." By the delay He made them more attentive; for they who had sought Him on the first days and said, "Where is He?" when they saw Him suddenly present, observe how they drew near, and were like to press upon Him as He was speaking, both those who said that He was a good man, and those who said that He was not such; the former so as to profit by and admire Him, the latter to lay hold on and detain Him. One party then said, "He deceiveth the people," by reason of the teaching and the doctrines, not understanding His meaning; the other on account of the miracles said, "He is a good man." He therefore thus came among them when He had slackened their anger, so that they might hear His words at leisure, when passion no longer stopped their ears.

John 7:15 — Homily on the Gospel of John 49

"How knoweth this man letters, having never learned?" Observest thou how the Evangelist showeth here also their marveling to be full of wickedness? for he saith not, that they admired the teaching, or that they received the words, but simply that they "marveled." That is, were thrown into a state of astonishment, and doubted, saying, "Whence hath this man these things"? when they ought from this very difficulty to have known that there was nothing merely human in Him. But because they would not confess this, but stopped at wondering only, hear what He saith.

John 7:16 — Homily on the Gospel of John 49

"My doctrine is not Mine." Again He answereth to their secret thoughts, referring them to the Father, and so desiring to stop their mouths.

John 7:17 — Homily on the Gospel of John 49

"If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of Myself." What He saith is this, "Cast out from yourselves the malice and wrath and envy and hatred which has without cause been conceived against Me, then there is nothing to hinder you from knowing that My words are indeed the words of God. For at present these things cast a darkness over you, and destroy the light of right judgment, while if ye remove them this shall no longer be your case." Yet He spake not (plainly) thus, (for so He would have confounded them exceedingly,) but implied it all by saying, "He that doeth His will shall know of the doctrine, whether it is of God, or whether I speak of Myself"; that is, "whether I speak anything different and strange and contrary to God." For, "of Myself" is always put with this meaning, that "I say nothing except what seemeth good to Him, but all that the Father willeth, I will also."

John 7:18 — Homily on the Gospel of John 49

"He that speaketh of himself seeketh his own glory." That is, "He that desireth to establish any doctrine of his own, desireth to do so only that he himself may enjoy the glory. Now if I desire not to enjoy glory, wherefore should I desire to establish any doctrine of My own? He that speaketh of himself, that is, who speaketh anything peculiar or different from others, speaketh on this account, that he may establish his own glory; but if I seek the glory of Him that sent Me, wherefore should I choose to teach other things?" Seest thou that there was a cause wherefore He said there too that He "did nothing of Himself"? (c. v. 19, and viii. 28.) What was it? It was that they might believe that He desired not the honor of the many. Therefore when His words are lowly, "I seek," He saith, "the glory of the Father," everywhere desiring to persuade them that He Himself loveth not glory.

John 7:19 — Homily on the Gospel of John 49

"Did not Moses give you the Law? and yet none of you keepeth the Law? Why go ye about to kill Me?" The Jews brought against Him two accusations; one, that He broke the Sabbath; the other, that He called God His Father, making Himself equal with God. And that this was no imagination of theirs, but His own declared judgment, and that He spake not as do the many, but in a special and peculiar sense, is clear from this circumstance. Many often called God their Father; as "Have we not all one Father, hath not one God created us?" (Mal. ii. 10), but not for that was the people equal to God, on which account the hearers were not offended. As then when the Jews said, "This man is not from God," He often healed them, and made defense for the violation of the Sabbath; so now had the sense they assigned to His words been according to their imagination, not according to His intention, He would have corrected them, and said, "Why suppose ye Me equal to God? I am not equal"; yet He said nothing of the kind, but, on the contrary, declared by what followed, that He is equal. For, "As the Father raiseth up the dead, and quickeneth them, so also the Son" (c. v. 21); and "That all may honor the Son as they honor the Father"; and "The works which He doeth, the same doeth the Son likewise;" all these go to establish His equality. Again, concerning the Law He saith, "Think not that I am come to destroy the Law or the Prophets." (Matt. v. 17.) Thus He knoweth how to remove evil suspicions which are in their minds; but in this place He not only doth not remove, but even confirmeth their suspicion of His equality. On which account also, when they said in another place, "Thou makest thyself God," He did not remove their suspicion, but even confirmed it, saying, "That ye may know that the Son of Man hath power on earth to forgive sins, He saith to the sick of the palsy, Take up thy bed, and walk." (Matt. ix. 6.) This then He first aimed at, to make Himself equal with God, showing that He was not God's adversary, but that He said the same and taught the same with Him...

John 7:20 — Homily on the Gospel of John 49

"Thou hast a devil; who goeth about to kill thee?" The expression is one of wrath and anger, and of a soul made shameless by an unexpected reproof, and put to confusion before their time, as they thought. For just as a sort of robbers who sing over their plots, then when they desire to put him against whom they are plotting off his guard, effect their object by keeping silence, so also do these.

John 7:21-22 — Homily on the Gospel of John 49

"I have done one work, and ye all marvel." Observe how He argueth, where it is necessary to defend Himself, and make His defense a charge against them. For with respect to that which had been wrought, He introduceth not the Person of the Father, but His own: "I have done one work." He would show, that not to have done it would have been to break the Law, and that there are many things more authoritative than the Law, and that "Moses" endured to receive a command against the Law, and more authoritative than the Law. For "circumcision" is more authoritative than the Sabbath, and yet circumcision is not of the Law, but of "the fathers." "But I," He saith, "have done that which is more authoritative and better than circumcision." Then He mentioneth not the command of the Law; for instance, that the Priests profane the Sabbath, as He had said already, but speaketh more largely.

John 7:21 — Homily on the Gospel of John 49

The meaning of, "Ye marvel" (Matt. xii. 5) is, "Ye are confused," "are troubled." For if the Law was to be lasting, circumcision would not have been more authoritative than it. And He said not, "I have done a thing greater than circumcision," but abundantly refuteth them...

John 7:22-23 — Homily on the Gospel of John 49

"Seest thou that the Law is most established when a man breaketh it? Seest thou that the breaking of the Sabbath is the keeping of the Law? that if the Sabbath were not broken, the Law must needs have been broken? so that I also have established the Law." He said not, "Ye are wroth with Me because I have wrought a thing which is greater than circumcision," but having merely mentioned what had been done, He left it to them to judge, whether entire health was not a more necessary thing than circumcision. "The Law," He saith, "is broken, that a man may receive a sign which contributeth nothing to health; are ye vexed and indignant at its being broken, that one might be freed from so grievous a disease?"

John 7:22 — Homily on the Gospel of John 49

For if the Law was to be lasting, circumcision would not have been more authoritative than it.

John 7:23 — Homily on the Gospel of John 49

And He said not, "I have done a thing greater than circumcision," but abundantly refuteth them by saying, "If a man receive circumcision." "Seest thou that the Law is most established when a man breaketh it? Seest thou that the breaking of the Sabbath is the keeping of the Law? that if the Sabbath were not broken, the Law must needs have been broken? so that I also have established the Law." He said not, "Ye are wroth with Me because I have wrought a thing which is greater than circumcision," but having merely mentioned what had been done, He left it to them to judge, whether entire health was not a more necessary thing than circumcision. "The Law," He saith, "is broken, that a man may receive a sign which contributeth nothing to health; are ye vexed and indignant at its being broken, that one might be freed from so grievous a disease?"

John 7:23-24 — Homily on the Gospel of John 49

He said not, "Ye are wroth with Me because I have wrought a thing which is greater than circumcision," but having merely mentioned what had been done, He left it to them to judge, whether entire health was not a more necessary thing than circumcision. "The Law," He saith, "is broken, that a man may receive a sign which contributeth nothing to health; are ye vexed and indignant at its being broken, that one might be freed from so grievous a disease?" "Judge not according to appearance." What is, "according to appearance"? "Do not, since Moses hath the greatest honor among you, give your decision according to your estimation of persons, but according to the nature of things; for this is to judge rightly. Wherefore hath no one of you reproved Moses? Wherefore hath no one disobeyed him when he ordereth that the Sabbath be broken by a commandment introduced from without into the Law? He alloweth a commandment to be of more authority than his own Law; a commandment not introduced by the Law, but from without, which is especially wonderful; while ye who are not lawgivers are beyond measure jealous for the Law, and defend it. Yet Moses, who ordereth that the Law be broken by a commandment which is not of the Law, is more worthy of confidence than you." By saying then, (I have made) "a whole man (healthy)," He showeth that circumcision also was "partial" health. And what was the health procured by circumcision? "Every soul," It saith, "that is not circumcised, shall be utterly destroyed." (Gen. xvii. 14.) "But I have raised up a man not partially afflicted, but wholly undone." "Judge not," therefore, "according to appearance."

John 7:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlix. 3) He does not say, however, I have done a greater work than circumcision; but only states the matter of fact, and leaves the judgment to them, saying, Judge not according to the appearance, but Judge righteous judgment: as if to say, Do not, because Moses has a greater name with you than I, decide by degree of personal eminence; but decide by the nature of the thing itself, for this is to judge righteously. No one however has blamed Moses for making the sabbath give place to the commandment of circumcision, which was not derived from the law, but from another source. Moses then commands the law to be broken to give effect to a commandment not of the law: and he is more worthy of credit than you.

John 7:24 — Homily on the Gospel of John 49

"Judge not according to appearance." What is, "according to appearance"? "Do not, since Moses hath the greatest honor among you, give your decision according to your estimation of persons, but according to the nature of things; for this is to judge rightly. Wherefore hath no one of you reproved Moses? Wherefore hath no one disobeyed him when he ordereth that the Sabbath be broken by a commandment introduced from without into the Law? He alloweth a commandment to be of more authority than his own Law; a commandment not introduced by the Law, but from without, which is especially wonderful; while ye who are not lawgivers are beyond measure jealous for the Law, and defend it. Yet Moses, who ordereth that the Law be broken by a commandment which is not of the Law, is more worthy of confidence than you." By saying then, (I have made) "a whole man (healthy)," He showeth that circumcision also was "partial" health. And what was the health procured by circumcision? "Every soul," It saith, "that is not circumcised, shall be utterly destroyed." (Gen. xvii. 14.) "But I have raised up a man not partially afflicted, but wholly undone." "Judge not," therefore, "according to appearance."

John 7:25-26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. l. 1) The Evangelist adds, from Jerusalem: for there had been the greatest display of miracles, and there the people were in the worst state, seeing the strongest proofs of His divinity, and yet willing to give up all to the judgment of their corrupt rulers. Was it not a great miracle, that those who raged for His life, now that they had Him in their grasp, became on a sudden quiet?

John 7:25-27 — Homily on the Gospel of John 50

Nothing is placed in the Holy Scriptures without a reason, for they were uttered by the Holy Ghost, therefore let us enquire exactly into every point. For it is possible from one expression to find out the entire meaning (of a passage), as in the case before us. "Many of them of Jerusalem said, Is not this he, whom they seek to kill? But, lo, he speaketh boldly, and they say nothing unto him." Now why is added, "them of Jerusalem"? The Evangelist by this shows, that they who had most enjoyed His mighty miracles were more pitiable than any; they who had beheld the greatest proof of His Godhead, and yet committed all to the judgment of their corrupt rulers. For was it not a great proof of it, that men furious and bent on murder, who went about and sought to kill Him, should be quiet of a sudden, when they had Him in their hands? Who could have effected this? who thus quenched their absolute fury? Still after such proofs, observe the folly and the madness of the men. "Is not this he, whom they seek to kill?" See how they accuse themselves; "whom," It saith, "they seek to kill, and yet they say nothing to him." And not only do they say nothing to Him, but nothing even when He "speaketh boldly." For one who spoke boldly and with all freedom would naturally have the more angered them; but they did nothing. "Do they know indeed that this is the very Christ?" "What think ye? What opinion give ye?" The contrary, It saith. On which account they said, "We know this man whence he is." What malice, what contradiction! They do not even follow the opinion of their rulers, but bring forward another, perverse, and worthy of their own folly; "We know him whence he is." "But when Christ cometh, no man knoweth whence He is." (Matt. ii. 4.) "Yet your rulers when asked replied, that He should be born in Bethlehem." And others again said, "God spake unto Moses, but as for this fellow, we know not from whence he is." (c. ix. 29.) "We know whence he is," and "we know not whence He is"; observe the words of drunken men. And again, "Doth Christ come out of Galilee?" (Ver. 41.) Is He not of "the town of Bethlehem"? Seest thou that theirs is the decision of madmen? "We know," and, "we know not"; "Christ cometh from Bethlehem"; "When Christ cometh, no man knoweth whence He is." What can be plainer than this contradiction? For they only looked to one thing, which was, not to believe.

John 7:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. l. 1) But they do not follow the opinion of the rulers, but put forth another most perverse and absurd one; Howbeit we know this Man, whence He is; but when Christ cometh, no man knoweth whence He is.

John 7:28-29 — Homily on the Gospel of John 50

"I know Him," He saith, "for I am from Him, and He hath sent Me." Seest thou how He continually seeketh to prove the, "I am not come of Myself," and, "He that sent Me is true," striving not to be thought an enemy of God? And observe how great is the profit of the humility of His words.

John 7:28 — Homily on the Gospel of John 50

"Ye both know Me, and ye know whence I am: and I am not come of Myself, but He that sent Me is true, whom ye know not." And again, "If ye had known Me, ye should have known My Father also." How then saith He, that they both "know Him," and "whence He is," and then, "that they neither know Him, nor the Father"? He doth not contradict, (away with the thought,) but is very consistent with Himself. For He speaketh of a different kind of knowledge, when He saith, "ye know not"; as when He saith, "The sons of Eli were wicked sons, they knew not the Lord"; and again, "Israel doth not know Me." So also Paul saith, "They profess that they know God, but in works they deny Him." It is therefore possible, "knowing," "not to know." This then is what He saith: "If ye know Me, ye know that I am the Son of God." For the "whence I am" doth not here denote place. As is clear from what followeth, "I am not come of Myself, but He that sent Me is true, whom ye know not," referring here to the ignorance shown by their works.

John 7:30 — Homily on the Gospel of John 50

"Then they sought to take Him, and no man laid his hand upon Him, because His hour was not yet come." Seest thou that they are invisibly restrained, and their anger bridled? But wherefore saith It not, that He had restrained them invisibly, but, "Because His hour was not yet come"? The Evangelist was minded to speak more humanly and in a lowlier strain, so that Christ might be deemed to be also Man. For because Christ everywhere speaketh of sublime matters, he therefore intersperseth expressions of this kind.

John 7:31-32 — Homily on the Gospel of John 50

"When Christ cometh, will He do more miracles than these which this man hath done?" How many were the miracles? In truth, there were three, that of the wine, that of the paralytic, and that of the nobleman's son; and the Evangelist hath related no more. From which circumstance it is plain, as I have often said, that the writers pass by most of them, and discourse to us of those alone on account of which the rulers ill-treated Him. "Then they sought to take Him," and kill Him. Who "sought"? Not the multitude, who had no desire of rule, nor could be made captives by malice; but the priests. For they of the multitude said, "When Christ cometh, will He do more miracles?" Yet neither was this sound faith, but, as it were, the idea of a promiscuous crowd; for to say, "When He cometh," was not the expression of men firmly persuaded that He was the Christ. We may either understand the words thus, or that they were uttered by the multitudes when they came together. "Since," they may have said, "our rulers are taking every pains to prove that this man is not the Christ, let us suppose that he is not the Christ; will the Christ be better than he?" For, as I ever repeat, men of the grosser sort are led in not by doctrine, nor by preaching, but by miracles.

John 7:33-34 — Homily on the Gospel of John 50

"Yet a little while am I with you." Having power to bow and terrify His hearers, He uttereth words full of humility. As though He had said, "Why are ye eager to persecute and kill Me? Wait a little while, and even though you should be eager to keep Me back, I shall not endure it." That no one should (as they did) suppose that the, "Yet a little while am I with you," denoted a common death, that no one might suppose this, or that He wrought nothing after death, He added, "And where I am, thither ye cannot come." Now had He been about to continue in death, they might have gone to Him, for to that place we all depart. His words therefore bent the simpler portion of the multitude, terrified the bolder, made the more intelligent anxious to hear Him, since but little time was now left, and since it was not in their power always to enjoy this teaching.

John 7:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. l. 2) He speaks with the greatest humility: as if to say, Why do ye make such haste to kill Me? Only wait a little time.

John 7:34 — Homily on the Gospel of John 50

"And I go unto Him that sent Me." This was enough to terrify and throw them into an agony. For that they should stand in need of Him, He declareth also. "Ye shall seek Me," He saith, (not only "ye shall not forget Me," but ye shall even "seek Me,") "and shall not find Me." And when did the Jews "seek Him"? Luke saith that the women mourned over Him, and it is probable that many others, both at the time and when the city was taken, remembered Christ and His miracles, and sought His presence. Now all this He added, desiring to attract them. For the facts that the time left was short, that He should after His departure be regretfully desired by them, and that they should not then be able to find Him, were all together sufficient to persuade them to come to Him.

John 7:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlix. 3) Then lest any should think that His death would take place in the common way, He adds, And where I am, thither ye cannot come. If He continued in death, they would be able to go to Him: for we all are going thitherwards.

John 7:35-36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. l. 3) They did not mean, that our Lord was going to the Gentiles for their hurt, but to teach them. Their anger had subsided, and they believed what He had said. Else they would not have thought of asking each other, What manner of saying is this that He said, Ye shall seek Me, and shall not find Me: and whither I am, ye cannot come.

John 7:35 — Homily on the Gospel of John 50

"Then said the Jews among themselves, Whither will he go?" Yet they who had wished to be rid of Him, who did all in their power not to see Him, ought not to have asked this question, but to have said, "we are glad of it, when will the departure take place?" but they were somewhat affected at His words, and with foolish suspicion question one another, "whither will he go?" "Will he go unto the dispersion of the Gentiles?" What is, "the dispersion of the Gentiles"? The Jews gave this name to other nations, because they were everywhere scattered and mingled fearlessly with one another. And this reproach they themselves afterwards endured, for they too were a "dispersion." For of old all their nation was collected into one place, and you could not anywhere find a Jew, except in Palestine only; wherefore they called the Gentiles a "dispersion," reproaching them, and boasting concerning themselves.

John 7:37-38 — Homily on the Gospel of John 51

They who come to the divine preaching and give heed to the faith, must manifest the desire of thirsty men for water, and kindle in themselves a similar longing; so will they be able also very carefully to retain what is said. For as thirsty men, when they have taken a bowl, eagerly drain it and then desist, so too they who hear the divine oracles if they receive them thirsting, will never be weary until they have drunk them up. For to show that men ought ever to thirst and hunger, "Blessed," It saith, "are they which do hunger and thirst after righteousness" (Matt. v. 6); and here Christ saith, "If any man thirst, let him come unto Me, and drink." What He saith is of this kind, "I draw no man to Me by necessity and constraint; but if any hath great zeal, if any is inflamed with desire, him I call." But why hath the Evangelist remarked that it was "on the last day, that great day"? For both the first day and the last were "great," while the intermediate days they spent rather in enjoyment. Wherefore then saith he, "in the last day"? Because on that day they were all collected together. For on the first day He came not, and told the reason to His brethren, nor yet on the second and third days saith He anything of this kind, lest His words should come to nought, the hearers being about to run into indulgence. But on the last day when they were returning home He giveth them supplies for their salvation, and crieth aloud, partly by this showing to us His boldness, and partly for the greatness of the multitude. And to show that He spake not of material drink, He addeth, "He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water." By "belly" he here meaneth the heart, as also in another place It saith, "And Thy Law in the midst of my belly." (Ps. xl. 10; Theodotion.) But where hath the Scripture said, that "rivers of living water shall flow from his belly"? Nowhere. What then meaneth, "He that believeth on Me, as the Scripture saith"? Here we must place a stop, so that the, "rivers shall flow from his belly," may be an assertion of Christ. For because many said, "This is the Christ"; and, "When the Christ cometh will He do more miracles?" He showeth that it behooveth to have a correct knowledge, and to be convinced not so much from the miracles as from the Scriptures. Many, in fact, who even saw Him working marvels received Him not as Christ, and were ready to say, "Do not the Scriptures say that Christ cometh of the seed of David?" and on this they continually dwelt. He then, desiring to show that He did not shun the proof from the Scriptures, again referreth them to the Scriptures. He had said before, "Search the Scriptures" (c. v. 39); and again, "It is written in the Prophets, And they shall be taught of God" (c. vi. 45); and, "Moses accuseth you" (c. v. 45); and here, "As the Scripture hath said, rivers shall flow from his belly," alluding to the largeness and abundance of grace. As in another place He saith, "A well of water springing up unto eternal life" (c. iv. 14), that is to say, "he shall possess much grace"; and elsewhere He calleth it, "eternal life," but here, "living water." He calleth that "living" which ever worketh; for the grace of the Spirit, when it hath entered into the mind and hath been established, springeth up more than any fountain, faileth not, becometh not empty, stayeth not. To signify therefore at once its unfailing supply and unlimited operation, He hath called it "a well" and "rivers," not one river but numberless; and in the former case He hath represented its abundance by the expression, "springing." And one may clearly perceive what is meant, if he will consider the wisdom of Stephen, the tongue of Peter, the vehemence of Paul how nothing bare, nothing withstood them, not the anger of multitudes, not the risings up of tyrants, not the plots of devils, not daily deaths, but as rivers borne along with a great rushing sound, so they went on their way hur…

John 7:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. l. 1) The feast being over, and the people about to return home, our Lord gives them provisions for the way: In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto Me, and drink.

John 7:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. li. 1) He is speaking of spiritual drink, as His next words shew: He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But where does the Scripture say this? No where. What then? We should read, He that believeth in Me, as saith the Scripture, putting the stop here; and then, out of his belly shall flow rivers of living water: the meaning being, that that was a right kind of belief, which was formed on the evidence of Scripture, not of miracles. Search the Scriptures, He had said before.

John 7:39 — Homily on the Gospel of John 51

How then did the Prophets prophesy and work those ten thousand wonders? For the Apostles cast not out devils by the Spirit, but by power received from Him; as He saith Himself, "If I by Beelzebub cast out devils, by whom do your children cast them out?" (Matt. xii. 27.) And this He said, signifying that before the Crucifixion not all cast out devils by the Spirit, but that some did so by the power received from Him. So when He was about to send them, He said, "Receive ye the Holy Ghost" (c. xx. 22); and again, "The Holy Ghost came upon them" (Acts xix. 6), and then they wrought miracles. But when He was sending them, the Scripture said not, that "He gave to them the Holy Ghost," but that He gave to them "power," saying, "Cleanse the lepers, cast out devils, raise the dead, freely ye have received, freely give." (Matt. x. 1, 8.) But in the case of the Prophets, all allow that the Gift was that of the Holy Spirit. But this Grace was stinted and departed and failed from off the earth, from the day in which it was said, "Your house is left unto you desolate" (Matt. xxiii. 38); and even before that day its dearth had begun, for there was no longer any prophet among them, nor did Grace visit their holy things. Since then the Holy Ghost had been withheld, but was for the future to be shed forth abundantly, and since the beginning of this imparting was after the Crucifixion, not only as to its abundance, but also as to the increased greatness of the gifts, (for the Gift was more marvelous, as when It saith, "Ye know not what Spirit ye are of" (Luke ix. 55); and again, "For ye have not received the Spirit of bondage, but the Spirit of adoption" (Rom. viii. 15); and the men of old possessed the Spirit themselves, but imparted It not to others, while the Apostles filled tens of thousands with It,) since then, I say, they were to receive this Gift, but It was not yet given, for this cause he addeth, "The Holy Ghost was not yet." Since then the Lord spoke of this grace, the Evangelist hath said, "For the Holy Ghost was not yet," that is, "was not yet given," "Because Jesus was not yet glorified." Calling the Cross, "glory." For since we were enemies, and had sinned, and fallen short of the gift of God, and were haters of God, and since grace was a proof of our reconciliation, and since a gift is not given to those who are hated, but to friends and those who have been well-pleasing; it was therefore necessary that the Sacrifice should first be offered for us, that the enmity (against God) which was in our flesh should be done away, that we should become friends of God, and so receive the Gift. For if this was done with respect to the promise made to Abraham, much more with respect to grace. And this Paul hath declared, saying, "If they which are of the Law be heirs, faith is made void-because the Law worketh wrath." (Rom. iv. 14, 15.) What he saith, is of this kind: God "promised that He would give the earth to Abraham and to his seed: but his descendants were unworthy of the promise, and of their own deeds could not be well-pleasing unto God. On this account came in faith, an easy action, that it might draw grace unto it, and that the promise might not fail." And It saith, "Therefore it is of faith, that it might be by grace, to the end the promise might be sure." (Rom. iv. 16.) Wherefore it is by grace, since by their own labors they prevailed not.

John 7:41-42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. li. 2.) But be it so, they knew not His birth-place: were they ignorant also of His extraction? that He was of the house and family of David? Why did they ask, Hath not the Scripture said, that Christ cometh of the seed of David? They wished to conceal His extraction, and therefore put forward where He had been educated. For this reason, they do not go to Christ and ask, How say the Scriptures that Christ must come from Bethlehem, whereas Thou comest from Galilee? purposely and of malice prepense they do not do this. And because they were thus inattentive, and indifferent about knowing the truth, Christ did not answer them: though He had lauded Nathanael, when he said, Can any good thing come out of Nazareth? and called Him an Israelite indeed, as being a lover of truth, and well learned in the ancient Scriptures.

John 7:41-44 — Homily on the Gospel of John 51

Others said, "When Christ cometh, no man knoweth whence He is" (ver. 27); and there was a difference of opinion, as might be expected in a confused multitude; for not attentively did they listen to His words, nor for the sake of learning. Wherefore He maketh them no answer; yet they said, "Doth Christ come out of Galilee?" And He had praised, as being "an Israelite indeed," Nathanael, who had said in a more forcible and striking manner, "Can there any good thing come out of Nazareth?" (c. i. 46.) But then these men, and they who said to Nicodemus, "Search and look, for out of Galilee ariseth no prophet" (ver. 52), said it not seeking to learn, but merely to overturn the opinion concerning Christ. Nathanael said this, being a lover of the truth, and knowing exactly all the ancient histories; but they looked only to one thing, and that was to remove the opinion that He was the Christ, on which account He revealed nothing to them. For they who even contradicted themselves, and said at one time, "No man knoweth whence He cometh," at another, "From Bethlehem," would manifestly even if they had been informed have opposed Him. For be it that they knew not the place of His birth, that He was from Bethlehem, because of His dwelling in Nazareth, (yet this cannot be allowed, for He was not born there,) were they ignorant of His race also, that He was "of the house and lineage of David"? How then said they, "Doth not Christ come of the seed of David?" (Ver. 42.) Because they wished to conceal even this fact by that question, saying all that they said with malicious intent. Why did they not come to Him and say, "Since we admire thee in other respects, and thou biddest us believe thee according to the Scriptures, tell us how it is that the Scriptures say that Christ must come from Bethlehem, when thou art come from Galilee?" But they said nothing of the kind, but all in malice. And to show that they spoke not enquiringly, nor as desiring to learn, the Evangelist straightway hath added, that, "Some of them would have taken Him, but no man laid his hand upon Him." This, if nothing else, might have been sufficient to cause compunction in them, but they felt it not, as the Prophet saith, "They were cleft asunder, and were not pricked in heart." (Ps. xxxv. 15, LXX.)

John 7:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

So there was a division among the people concerning Him. (Hom. li. 2) The Evangelist says this to show, that they had no concern for, and no anxiety to learn, the truth.

John 7:44 — Homily on the Gospel of John 51

This, if nothing else, might have been sufficient to cause compunction in them, but they felt it not, as the Prophet saith, "They were cleft asunder, and were not pricked in heart." (Ps. xxxv. 15 LXX.)

John 7:45-46 — Homily on the Gospel of John 52

There is nothing clearer, nothing simpler than the truth, if we deal not perversely; just as (on the other hand) if we deal perversely, nothing is more difficult. For behold, the Scribes and Pharisees, who seemed forsooth to be wiser than other men, being ever with Christ for the sake of plotting against Him, and beholding His miracles, and reading the Scriptures, were nothing profited, but were even harmed while the officers, who could not claim one of these privileges, were subdued by one single sermon, and they who had gone forth to bind Him, came back bound themselves by wonder. We must not only marvel at their understanding, that they needed not signs, but were taken by the teaching alone; (for they said not, "Never man wrought miracles thus," but, "Never man spake thus";) we must not, I say, merely marvel at their understanding, but also at their boldness, that they spake thus to those that had sent them, to the Pharisees, to His enemies, to men who were doing all with a view to gratify their enmity.

John 7:48 — Homily on the Gospel of John 52

When they ought to have asked what He spake, and to have marveled at the words, they do not so, (knowing that they might have been captivated,) but reason with them from a very foolish argument; "Wherefore," saith one, "hath none of the rulers believed on Him?" Dost thou then make this a charge against Christ, tell me, and not against the unbelievers?

John 7:49 — Homily on the Gospel of John 52

"But the people," saith one, "which knoweth not the Law, are accursed." Then is the charge against you the heavier, because the people believed, and ye believed not. They acted like men that knew the Law; how then are they accursed? It is ye that are accursed, who keep not the Law, not they, who obey the Law. Neither was it right, on the evidence of unbelievers, to slander one in whom they believed not, for this is an unjust mode of acting. For ye also believed not God, as Paul saith; "What if some did not believe? shall their unbelief make the faith of God of none effect? God forbid." (Rom. iii. 3, 4.) For the Prophets ever rebuked them, saying, "Hear, ye rulers of Sodom"; and, "Thy rulers are disobedient" (Isa. i. 10, 23); and again, "Is it not for you to know judgment?" (Mic. iii. 1.) And everywhere they attack them vehemently.

John 7:50-51 — Homily on the Gospel of John 52

What then? Shall one blame God for this? Away with the thought. This blame is theirs. And what other proof can a man bring of your not knowing the Law than your not obeying it? For when they had said, "Hath any of the rulers believed on him?" and, "These who know not the Law," Nicodemus in fair consequence upbraids them, saying, "Doth our law judge any man before it hear him?" He showeth that they neither know the Law, nor do the Law; for if that Law commandeth to kill no man without first hearing him, and they before hearing were eager for this deed, they were transgressors of the Law. And because they said, "None of the rulers hath believed on him", therefore the Evangelist informs us that Nicodemus was "one of them," to show that even rulers believed on Him; for although they showed not yet fitting boldness, still they were becoming attached to Christ.

John 7:51 — Homily on the Gospel of John 52

He showeth that they neither know the Law, nor do the Law; for if that Law commandeth to kill no man without first hearing him, and they before hearing were eager for this deed, they were transgressors of the Law. And because they said, "None of the rulers hath believed on him" (ver. 50), therefore the Evangelist informs us that Nicodemus was "one of them," to show that even rulers believed on Him; for although they showed not yet fitting boldness, still they were becoming attached to Christ. Observe how cautiously he rebukes them; he said not, "Ye desire to kill him, and condemn the man for a deceiver without proof"; but spake in a milder way, hindering their excessive violence, and their inconsiderate and murderous disposition. Wherefore he turns his discourse to the Law, saying, "Except it hear him carefully, and know what he doeth." So that not a bare "hearing," but "careful hearing" is required. For the meaning of, "know what he doeth," is, "what he intendeth," "on what account," "for what purpose," "whether for the subversion of the order of things and as an enemy."

John 7:52 — Homily on the Gospel of John 52

Being therefore perplexed, because they had said, "None of the rulers hath believed on him," they addressed him, neither vehemently, nor yet with forbearance. For tell me, after he had said, "The Law judgeth no man," how doth it follow that they should say, "Art thou also of Galilee?" When they ought to have shown that they had not sent to summon Him without judgment, or that it was not fitting to allow Him speech, they take the reply rather in a rough and angry manner. "Search, and look: for out of Galilee hath arisen no prophet." Why, what had the man said? that Christ was a prophet? No; he said, that He ought not to be slain unjudged; but they replied insolently, and as to one who knew nothing of the Scriptures; as though one had said, "Go, learn," for this is the meaning of, "Search, and look."

John 8:12 — Homily on the Gospel of John 52

What then did Christ? Since they were continually dwelling upon Galilee and "The Prophet," to free all men from this erroneous suspicion, and to show that He was not one of the prophets, but the Master of the world, He said, "I am the light of the world." Not "of Galilee," not of Palestine, nor of Judaea.

John 8:13-14 — Homily on the Gospel of John 52

What He had before said, these men bring forward as if it had been specially asserted. What then doth Christ? To refute this, and to show that He used those expressions as suitable to them and to their suspicions, who supposed Him to be a mere man, He saith, "Though I bear record of Myself, My record is true, for I know whence I come." What is this? "I am of God, am God, the Son of God, and God Himself is a faithful witness unto Himself, but ye know Him not; ye willingly err, knowing ye pretend not to know, but say all that ye say according to mere human imagination, choosing to understand nothing beyond what is seen."

John 8:15-16 — Homily on the Gospel of John 52

"Ye judge after the flesh." As to live after the flesh is to live badly, so to judge after the flesh is to judge unjustly. "But I judge no man. And yet if I judge, My judgment is true." What He saith, is of this kind; "Ye judge unjustly." "And if," saith some one, "we judge unjustly, why dost Thou not rebuke us? why dost Thou not punish us? why dost Thou not condemn us?" "Because," He saith, "I came not for this." This is the meaning of, "I judge no man; yet if I judge, My judgment is true." "For had I been willing to judge, ye would have been among the condemned. And this I say, not judging you. Yet neither do I tell you that I say it, not judging you, as though I were not confident that had I judged you, I should have convicted you; since if I had judged you, I must justly have condemned you. But now the time of judgment is not yet."

John 8:17-18 — Homily on the Gospel of John 52

What would the heretics say here? (They would say,) "How is he better than man, if we take what he hath said simply? For this rule is laid down in the case of men, because no man by himself is trustworthy. But in the case of God, how can one endure such a mode of speaking? How then is the word 'two' used? Is it because they are two, or because being men they are therefore two? If it is because they are two, why did he not betake himself to John, and say, I bear witness of myself, and John beareth witness of me? Wherefore not to the angels? Wherefore not to the prophets? For he might have found ten thousand other testimonies." But he desireth to show not this only that there are Two, but also that they are of the same Substance.

John 8:19 — Homily on the Gospel of John 52

"Then said they unto Him, Who is thy father? Jesus answered, Ye neither know Me, nor My Father." Because while they knew they spake as though they knew not, and as if trying Him, He doth not even deem them worthy of an answer. Wherefore henceforth He speaketh all more clearly and more boldly; drawing His testimony from signs, and from His teaching of them that followed Him, and by the Cross being near.

John 8:20 — Homily on the Gospel of John 53

Oh the folly of the Jews! seeking Him as they did before the Passover, and then having found Him in the midst of them, and having often attempted to take Him by their own or by others' hands without being able; they were not even so awed by His power, but set themselves to their wickedness, and desisted not. For it saith, that they continually made the attempt; "These words spake He in the treasury, teaching in the Temple; and no man laid hands on Him." He spake in the Temple, and in the character of teacher, which was more adapted to rouse them, and He spake those things because of which they were stung, and charged Him with making Himself equal to the Father. For "the witness of two men is true," proveth this. Yet still "He spake these words," It saith, "in the Temple," in the character of teacher, "and no man laid hands on Him, for His hour was not yet come"; that is, it was not yet the fitting time at which He would be crucified. So that even then the deed done was not of their power, but of His dispensation, for they had long desired, but had not been able, nor would they even then have been able, except He had consented.

John 8:21 — Homily on the Gospel of John 53

"Then said Jesus unto them, I go My way, and ye shall seek Me." Why saith He this continually? To shame and terrify their souls; for observe what fear this saying caused in them. Although they desired to kill Him that they might be rid of Him, they yet ask, "whither He goeth," such great things did they imagine from the matter. He desired also to show them another thing, that the deed would not be effected through their force; but He showed it to them in a figure beforehand, and already foretold the Resurrection by these words.

John 8:23 — Homily on the Gospel of John 53

"Then said the Jews, Will he kill himself?" What then doth Christ? To remove their suspicion, and to show that such an act is sin, He saith, "Ye are from beneath." What He saith, is of this kind: "It is no wonder that ye imagine such things, ye who are carnal men, and have no spiritual thoughts, but I shall not do anything of the kind, for, "I am from above; ye are of the world." Here again He speaketh of their worldly and carnal imaginations, whence it is clear that the, "I am not of this world," doth not mean that He had not taken upon Him flesh, but that He was far removed from their wickedness. For He even saith, that His disciples were "not of the world", yet they had flesh. As then Paul, when he saith, "Ye are not in the flesh" doth not mean that they are incorporeal, so Christ when He saith, that His disciples are "not of the world," doth nothing else than testify to their heavenly wisdom.

John 8:24 — Homily on the Gospel of John 53

"I said therefore unto you that...if ye believe not that I am He, ye shall die in your sins." For if He came to take away the sin of the world, and if it is impossible for men to put that off in any other way except by the washing, it needs must be that he that believeth not must depart hence, having the old man; since he that will not by faith slay and bury that old man, shall die in him, and shall go away to that place to suffer the punishment of His former sins. Wherefore He said, "He that believeth not is judged already"; not merely through his not believing, but because he departeth hence having his former sins upon him.

John 8:25 — Homily on the Gospel of John 53

"Then said they unto Him, Who art thou?" Oh folly! After so long a time, such signs and teaching, they ask, "Who art thou?" What then saith Christ? "The same that I told you from the beginning." What He saith, is of this kind; "Ye are not worthy to hear My words at all, much less to learn who I am, for ye say all that ye do, tempting Me, and giving heed to none of My sayings. And all this I could now prove against you."

John 8:26 — Homily on the Gospel of John 53

For this is the sense of, "I have many things to say and to judge of you." "I could not only prove you guilty, but also punish you; but He that sent Me, that is, the Father, willeth not this. For I am come not to judge the world, but to save the world, since God sent not His Son to judge the world, He saith, but to save the world. If now He hath sent Me for this, and He is true, with good cause I judge no one now. But these things I speak that are for your salvation, not what are for your condemnation." He speaketh thus, lest they should deem that it was through weakness that on hearing so much from them He went not to extremities, or that He knew not their secret thoughts and scoffings.

John 8:27 — Homily on the Gospel of John 53

"They understood not that He spake to them of the Father." Oh folly! He ceased not to speak concerning Him, and they knew Him not.

John 8:28 — Homily on the Gospel of John 53

Then when after working many signs, and teaching them, He drew them not to Himself, He next speaketh to them of the Cross, saying, "When ye have lifted up the Son of Man, then ye shall know that I am, and that I speak not of Myself, and that He that sent Me is with Me. And the Father hath not left Me alone." He showeth that He rightly said, "the same that I said unto you from the beginning." So little heed they gave to His words. "When ye have lifted up the Son of Man." "Do ye not expect that ye then shall certainly rid yourselves of Me, and slay Me? But I tell you that then ye shall most know that I Am, by reason of the miracles, the resurrection, and the destruction (of Jerusalem)." For all these things were sufficient to manifest His power. He said not, "Then ye shall know who I am"; for, "when ye shall see," He saith, "that I suffer nothing from death, then ye shall know that I Am, that is, the Christ, the Son of God, who govern all things, and am not opposed to Him." For which cause He addeth, "and of Myself I speak nothing." For ye shall know both My power and My unanimity with the Father. Because the, "of Myself I speak nothing," showeth that His Substance differeth not (from that of the Father), and that He uttereth nothing save that which is in the mind of the Father. "For when ye have been driven away from your place of worship, and it is not allowed you even to serve Him as hitherto, then ye shall know that He doth this to avenge Me, and because He is wroth with those who would not hear Me." As though He had said, "Had I been an enemy and a stranger to God, He would not have stirred up such wrath against you." This also Esaias declareth, "He shall give the wicked in return for His burial"; and David, "Then shall He speak unto them in His wrath"; and Christ Himself, "Behold, your house is left unto you desolate." And His parables declare the same thing when He saith, "What shall the Lord of that vineyard do to those husbandmen? He shall miserably destroy those wicked men." Seest thou that everywhere He speaketh thus, because He is not yet believed? But if He will destroy them, as He will, (for, "Bring hither," It saith, "those which would not that I should reign over them, and slay them,") wherefore saith He that the deed is not His, but His Father's? He addresseth Himself to their weakness, and at the same time honoreth Him that begat Him. Wherefore He said not, "I leave your house desolate," but, it "is left"; He hath put it impersonally. But by saying, "How often would I have gathered your children together-and ye would not," and then adding, "is left," He showeth that He wrought the desolation. "For since," He telleth them, "when ye were benefited and healed of your infirmities, ye would not know Me, ye shall know by being punished who I am."

John 8:28 — Homily on the Gospel of Matthew 88

This is the sign which before He had promised to give them when they asked it, saying, "An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas;" meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, "When ye have lifted up the Son of Man, then shall ye know that I am He." And what He saith is to this purport: "When ye have crucified me, and think ye have overcome me, then, above all, shall ye know my might." For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its power.

John 8:29 — Homily on the Gospel of John 53

"And the Father is with Me." That they may not deem the "who sent Me" to be a mark of inferiority, He saith, "is with Me"; the first belongeth to the Dispensation, the second to the Godhead. "And He hath not left Me alone," for I do always those things that please Him. Again He hath brought down His discourse to a humbler strain, continually setting Himself against that which they asserted, that He was not of God, and that He kept not the Sabbath. To this He replieth, "I do always those things that are pleasing unto Him"; showing that it was pleasing unto Him even that the Sabbath should be broken. So, for instance, just before the Crucifixion He said, "Think ye that I cannot call upon My Father?" And yet by merely saying, "Whom seek ye?" He cast them down backwards. Why then saith He not, "Think ye that I cannot destroy you," when He had proved this by deed? He condescendeth to their infirmity. For He took great pains to show that He did nothing contrary to the Father. Thus He speaketh rather after the manner of a man; and as "He hath not left Me alone," was spoken, so also was the, "I do always those things that are pleasing unto Him."

John 8:30 — Homily on the Gospel of John 53

"As He spake these words, many believed on Him." When He brought down His speech to a lowly strain, many believed on Him. Dost thou still ask wherefore He speaketh humbly? Yet the Evangelist clearly alluded to this when he said, "As He spake these things, many believed on Him." By this all but proclaiming aloud to us, "Oh hearer, be not confounded if thou hear any lowly expression, for they who after such high teaching were not yet persuaded that He was of the Father, were with good reason made to hear humbler words, that they might believe." And this is an excuse for those things which shall be spoken in a humble way. They believed then, yet not as they ought, but carelessly and as it were by chance, being pleased and refreshed by the humility of the words. For that they had not perfect faith the Evangelist shows by their speeches after this, in which they insult Him again.

John 8:31-32 — Homily on the Gospel of John 54

Beloved, our condition needs much endurance; and endurance is produced when doctrines are deeply rooted. For as no wind is able by its assaults to tear up the oak, which sends down its root into the lower recesses of the earth, and is firmly clenched there; so too the soul which is nailed by the fear of God none will be able to overturn. Since to be nailed is more than to be rooted. Thus the Prophet prayeth, saying, "Nail my flesh by Thy fear"; "do Thou so fix and join me, as by a nail riveted into me." For as men of this kind are hard to be captured, so the opposite sort are a ready prey, and are easily thrown down. As was the case of the Jews at that time; for after having heard and believed, they again turned out of the way. Christ therefore desiring to deepen their faith that it might not be merely superficial, diggeth into their souls by more striking words. For it was the part of believers to endure even reproofs, but they immediately were wroth. But how doth He this? He first telleth them, "If ye continue in My word, ye are My disciples indeed: and the truth shall make you free." All but saying, "I am about to make a deep incision, but be not ye moved"; or rather by these expressions He allayed the pride of their imagination. "Shall make you free": from what, tell me? From your sins.

John 8:31-32 — Homily on the Gospel of John 53

They believed then, yet not as they ought, but carelessly and as it were by chance, being pleased and refreshed by the humility of the words. For that they had not perfect faith the Evangelist shows by their speeches after this, in which they insult Him again. And that these are the very same persons he has declared by saying, "Then said Jesus to those Jews which believed on Him, If ye continue in My word." Showing that they had not yet received His doctrine, but only gave heed unto His words. Wherefore He speaketh more sharply. Before He merely said, "Ye shall seek Me", but now He addeth what is more, "Ye shall die in your sins." And He showeth how; "because ye cannot when ye are come to that place afterwards entreat Me."

John 8:33 — Homily on the Gospel of John 54

"We be Abraham's seed, and were never in bondage to any man." And yet if they must needs have been vexed, it might have been expected that they would have been so at the former part of His speech, at His having said, "Ye shall know the truth"; and that they would have replied, "What! do we not now know the truth? Is then the Law and our knowledge a lie?" But they cared for none of these things, they are grieved at worldly things, and these were their notions of bondage. And certainly even now, there are many who feel shame at indifferent matters, and at this kind of bondage, but who feel none for the bondage of sin, and who would rather be called servants to this latter kind of bondage ten thousand times, than once to the former. Such were these men, and they did not even know of any other bondage, and they say, "Bondsmen callest thou those who are of the race of Abraham, the nobly born, who therefore ought not to be called bondsmen? For, saith one, we were never in bondage to any man." Such are the boastings of the Jews. "We are the seed of Abraham," "we are Israelites." They never mention their own righteous deeds. Wherefore John cried out to them, saying, "Think not to say that we have Abraham to our father." And why did not Christ confute them, for they had often been in bondage to the Egyptians, Babylonians, and many others? Because His words were not to gain honor for Himself, but for their salvation, for their benefit, and toward this object He was pressing. For He might have spoken of the four hundred years, He might have spoken of the seventy, He might have spoken of the years of bondage during the time of the Judges, at one time twenty, at another two, at another seven; He might have said that they had never ceased being in bondage. But He desired not to show that they were slaves of men, but that they were slaves of sin, which is the most grievous slavery, from which God alone can deliver; for to forgive sins belongeth to none other. And this too they allowed.

John 8:34 — Homily on the Gospel of John 54

And why did not Christ confute them, for they had often been in bondage to the Egyptians, Babylonians, and many others? Because His words were not to gain honor for Himself, but for their salvation, for their benefit, and toward this object He was pressing. For He might have spoken of the four hundred years, He might have spoken of the seventy, He might have spoken of the years of bondage during the time of the Judges, at one time twenty, at another two, at another seven; He might have said that they had never ceased being in bondage. But He desired not to show that they were slaves of men, but that they were slaves of sin, which is the most grievous slavery, from which God alone can deliver; for to forgive sins belongeth to none other.

John 8:35-36 — Homily on the Gospel of John 54

"The servant abideth not in the house, but the Son abideth forever." Gently too from this He casts down the things of the Law, alluding to former times. For that they may not run back to them and say, "We have the sacrifices which Moses commanded, they are able to deliver us," He addeth these words, since otherwise what connection would the saying have? For "all have sinned, and come short of the glory of God, being justified freely by His grace," even the priests themselves. Wherefore Paul also saith of the priest, that "he ought as for the people so also for himself to offer for sins, for that he also is compassed about with infirmity." And this is signified by His saying, "The servant abideth not in the house." Here also He showeth His equal honor with the Father, and the difference between slave and free. For the parable has this meaning, that is, "the servant hath no power," this is the meaning of "abideth not."

John 8:37-38 — Homily on the Gospel of John 54

And so He persuaded them not to be ashamed at this slavery, but at that of sin. And desiring to show that they were not slaves, except by repudiating that liberty, He the more showeth them to be slaves by saying, "Ye shall be free indeed." This is the expression of one declaring that this freedom was not real. Then, that they might not say, "We have no sin," (for it was probable that they would say so,) observe how He bringeth them beneath this imputation. For omitting to convict all their life, He bringeth forward that which they had in hand, which they yet desired to do, and saith, "I know that ye are Abraham's seed, but ye seek to kill Me." Gently and by little doth He expel them from that relationship, teaching them not to be high-minded because of it. For as freedom and bondage depend on men's actions, so also doth relationship. He said not directly, "Ye are not the seed of Abraham, ye the murderers of the righteous"; but for a while He even goeth along with them, and saith, "I know that ye are Abraham's seed." Yet this is not the matter in question, and during the remainder of this speech He useth greater vehemence. For we may for the most part observe, that when He is about to work any great thing, after He hath wrought it, He useth greater boldness of speech, as though the testimony from His works shut men's mouths. "But ye seek to kill Me." "What of that," saith some one, "if they sought to do so justly." But this was not so either; wherefore also He puts the reason; "Because My word hath no place in you."

John 8:39-40 — Homily on the Gospel of John 54

"They said unto Him, Abraham is our father. Jesus saith unto them, If ye had Abraham to your father, ye would do the works of Abraham. But now ye seek to kill Me." He here repeatedly handleth their murderous intention, and maketh mention of Abraham. And this He doth desiring to draw off their attention from this relationship, and to take away their excessive boasting, and also to persuade them no longer to rest their hopes of salvation in Abraham, nor in the relationship which is according to nature, but in that which is according to the will. For what hindered their coming to Christ was this, their deeming that relationship to be sufficient for them to salvation. But what is the "truth" of which He speaketh? That He is equal with the Father. For it was on this account that the Jews sought to slay Him.

John 8:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. liv. 2) Our Lord says this with a view to put down their vain boasting of their descent; and persuade them to vest their hopes of salvation no longer on the natural relationship, but on the adoption. For this it was which prevented them from coming to Christ; viz. their thinking that their relationship to Abraham was sufficient for their salvation.

John 8:40 — Homily on the Gospel of John 54

He here repeatedly handleth their murderous intention, and maketh mention of Abraham. And this He doth desiring to draw off their attention from this relationship, and to take away their excessive boasting, and also to persuade them no longer to rest their hopes of salvation in Abraham, nor in the relationship which is according to nature, but in that which is according to the will. For what hindered their coming to Christ was this, their deeming that relationship to be sufficient for them to salvation. But what is the "truth" of which He speaketh? That He is equal with the Father. For it was on this account that the Jews sought to slay Him; and He saith, "Ye seek to kill Me because I have told you the truth, which I have heard of My Father." To show that these things are not opposed to the Father, He again betaketh Himself to Him.

John 8:42-43 — Homily on the Gospel of John 54

"What sayest thou? Ye have God for your Father, and do ye blame Christ for asserting this?" Seest thou that He said that God was His Father in a special manner? When therefore He had cast them out of their relationship to Abraham, having nothing to reply, they dare a greater thing, and betake themselves to God. But from this honor also He expelleth them, saying, "If God were your Father, ye would love Me; for I proceeded forth and came from God; neither came I of Myself, but He sent Me. Why do ye not understand My speech? Even because ye cannot hear My word."

John 8:44 — Homily on the Gospel of John 54

"Ye are of your father the devil, and the lusts of your father ye will do: he was a murderer from the beginning, and abode not in the truth: when he speaketh a lie, he speaketh of his own." He had driven them out of their relationship to Abraham, and when they dared greater things, He then addeth a blow, telling them that they not only are not Abraham's children, but that they are even children of the devil, and inflicting a wound which might counterbalance their shamelessness; nor doth He leave it unsupported, but establisheth it by proofs. "For," He saith, "to murder belongeth to the wickedness of the devil." And He said not merely, "ye do his works," but, "ye do his lusts," showing that both he and they hold to murder, and that envy was the cause. For the devil destroyed Adam, not because he had any charge against him, but only from envy. To this also He alludeth here.

John 8:45-46 — Homily on the Gospel of John 54

"And because I tell you the truth, ye believe Me not." What kind of consequence is this? "Having no charge against Me, ye desire to kill Me. For because ye are enemies of the truth, therefore ye persecute Me. Since had this not been the reason, ye would have named your charge." Wherefore He added, "Which of you convinceth Me of sin?" Then they said, "We be not born of fornication." Yet in fact many of them were born of fornication, for they practiced unbefitting unions. Still He doth not convict them of this, but setteth Himself to the other point. For when He hath proved them to be, not of God, but of the devil, by all these signs, (for to do murder is of the devil, and to lie is of the devil, both which ye do,) then He showeth that to love is the sign of being of God.

John 8:47 — Homily on the Gospel of John 54

"Why do ye not understand My speech?" Since they were always doubting, saying, "What is it that he saith, 'Whither I go ye cannot come'?" therefore He telleth them, "Ye do not understand My speech," "because ye have not the word of God. And this cometh to you, because that your understanding is groveling, and because what is Mine is far too great for you." But what if they could not understand? Not to be able here means not to be willing; for "ye have trained yourselves to be mean, to imagine nothing great." Because they said that they persecuted Him as being themselves zealous for God, on this account He everywhere striveth to show that to persecute Him is the act of those who hate God, but that, on the contrary, to love Him is the act of those who know God.

John 8:48 — Homily on the Gospel of John 55

A Shameless and a forward thing is wickedness, and when it ought to hide itself, then is it the fiercer. As was the case with the Jews. For when they ought to have been pricked by what was said, admiring the boldness and conclusiveness of the words, they even insult Him, calling Him a Samaritan, and saying that He had a devil, and they ask, "Said we not well that thou art a Samaritan, and hast a devil?" Because when He uttereth anything sublime, this is thought among the very senseless to be madness. Yet nowhere before did the Evangelist say that they called Him "a Samaritan"; but from this expression it is probable that this had been often asserted by them.

John 8:48-49 — Homily on the Gospel of John 55

"Thou hast a devil," saith some one. Who is it that hath a devil? He that honoreth God, or he that insulteth Him that honoreth Him? What then saith Christ, who is very meekness and gentleness? "I have not a devil, but I honor Him that sent me." Where there was need to instruct them, to pull down their excessive insolence, to teach them not to be proud because of Abraham, He was vehement; but when it was needful that He being insulted should bear it, He used much gentleness. When they said, "We have God and Abraham for our Father," He touched them sharply; but when they called Him a demoniac, He spake submissively, thus teaching us to avenge insults offered to God, but to overlook such as are offered to ourselves.

John 8:49 — Homily on Acts 50

Let us imitate him, since he also was an imitator of Christ. If he, with enemies, who went even to the length of murder and slaughter, said nothing offensive to them, what pardon shall we deserve, who in reviling and abuse become infuriated, calling our enemies villains, detestable wretches? Just as Christ also said: I have not a devil, but I honor My Father: but ye do dishonor Me.

John 8:50 — Homily on the Gospel of John 55

"I seek not Mine own glory." "These things," He saith, "I have spoken to show that it becometh not you, being murderers, to call God your Father; so that I have spoken them through honor for Him, and for His sake do I hear these reproaches, and for His sake do ye dishonor Me. Yet I care not for this insolence; to Him, for whose sake I now hear these things, ye owe an account of your words. For 'I seek not Mine own glory.' Wherefore I omit to punish you, and betake Myself to exhortation, and counsel you so to act, that ye shall not only escape punishment, but also attain eternal life."

John 8:51 — Homily on the Gospel of John 55

"Verily, verily, I say unto you, If a man keep My saying, he shall never see death." Here He speaketh not of faith only, but of a pure life. Above He said, "shall have everlasting life," but here, "shall not see death." At the same time He hinteth to them that they could do nothing against Him, for if the man that should keep His saying should not die, much less should He Himself.

John 8:52 — Homily on the Gospel of John 55

What then is their reply? "Now we know that thou hast a devil." Not so spake the woman of Samaria. She said not to Him, "Thou hast a devil"; but only, "Art thou greater than our father Jacob?" For these men were insolent and accursed, while she desired to learn; wherefore she doubted and answered with proper moderation, and called Him, "Lord." For one who promised far greater things, and who was worthy of credit, ought not to have been insulted, but even admired; yet these men said that He had a devil. Those expressions of the Samaritan woman were those of one in doubt; these were the words of men unbelieving and perverse.

John 8:52-53 — Homily on the Gospel of John 55

"Now we know that thou hast a devil; Abraham is dead, and the Prophets are dead." That is, "they who heard the word of God are dead, and shall they who have heard thine not die?" "Art thou greater than our father Abraham?" Alas for their vainglory! Again do they betake themselves to his relationship. Yet it would have been suitable to say, "Art thou greater than God? or they who have heard thee than Abraham?" But they say not this, because they thought that He was even less than Abraham. At first, therefore, He showed that they were murderers, and so led them away from the relationship; but when they persevered, He contrived this in another way, showing that they labored uselessly. And concerning the "death," He said nothing to them, neither did He reveal or tell them what kind of death He meant, but in the meantime He would have them believe, that He is greater than Abraham, that even by this He may put them to shame. "Certainly," He saith, "were I a common man I ought not to die, having done no wrong; but when I speak the truth, and have no sin, am sent from God, and am greater than Abraham, are ye not mad, do ye not labor in vain when ye attempt to kill Me?" What then is their reply? "Now we know that thou hast a devil." Not so spake the woman of Samaria. She said not to Him, "Thou hast a devil"; but only, "Art thou greater than our father Jacob?" For these men were insolent and accursed, while she desired to learn; wherefore she doubted and answered with proper moderation, and called Him, "Lord." For one who promised far greater things, and who was worthy of credit, ought not to have been insulted, but even admired; yet these men said that He had a devil. Those expressions of the Samaritan woman were those of one in doubt; these were the words of men unbelieving and perverse. "Art thou greater than our father Abraham?" so that this (which He had said) maketh Him to be greater than Abraham.

John 8:54-55 — Homily on the Gospel of John 55

"If I honor Myself, My honor is nothing." What say the heretics here? That He heard the question, "Art thou greater than our father Abraham?" and dared not to say to them, "Yea, I am greater," but did so in a covert manner. What then? Is His honor "nothing"? With respect to them it is nothing. And as He said, "My witness is not true," with reference to the opinion they would form of it, so also doth He speak here. "There is One that honoreth Me." And wherefore said He not, "The Father that sent Me," as He did before, but, "Of whom ye say that He is your God. Yet ye have not known Him." Because He desired to show that they not only knew not His Father, but that they knew not God.

John 8:55 — Homily on the Gospel of John 55

"Yet ye have not known Him." Because He desired to show that they not only knew not His Father, but that they knew not God. "But I know Him." "So that to say, 'I know Him,' is not a boast, while to say, 'I know Him not,' would be a falsehood; but ye when ye say that ye know Him, lie; as then ye, when ye say that ye know Him, lie, so also should I, were I to say that I know Him not." "If I honor Myself." Since they said, "Whom makest thou thyself?" He replieth, "If I make (Myself anything,) My honor is nothing. As then I know Him exactly, so ye know Him not." And as in the case of Abraham, He did not take away their whole assertion, but said, "I know that ye are Abraham's seed," so as to make the charge against them heavier; thus here He doth not remove the whole, but what? "Whom ye say." By granting to them their boast of words, He increaseth the force of the accusation against them. How then do ye "not know Him"? "Because ye insult One who saith and doeth everything that He may be glorified, even when that One is sent from Him." This assertion is unsupported by testimony, but what follows serves to establish it. "And I keep His saying." Here they might, if at least they had anything to say, have refuted Him, for it was the strongest proof of His having been sent by God.

John 8:55-56 — Homily on the Gospel of John 55

"And I keep His saying." Here they might, if at least they had anything to say, have refuted Him, for it was the strongest proof of His having been sent by God. "Your father Abraham rejoiced to see My day, and he saw it, and was glad." Again, He showeth that they were aliens from the race of Abraham, if they grieved at what he rejoiced in. "My day," seems to me to mean the day of the Crucifixion, which Abraham foreshowed typically by the offering of the ram and of Isaac.

John 8:56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lv. 2) In answer then to their question, Art Thou greater than our father Abraham, He shows them that He is greater than Abraham; Your father Abraham rejoiced to see My day: he saw it, and was glad; he must have rejoiced, because My day would benefit him, which is to acknowledge Me greater than himself.

John 8:56 — Homily on the Gospel of John 55

"He saw My day, and was glad." He showeth, that not unwillingly He came to His Passion, since He praiseth him who was gladdened at the Cross. For this was the salvation of the world. But they cast stones at Him; so ready were they for murder, and they did this of their own accord, without enquiry.

John 8:57 — Homily on the Gospel of John 55

"Thou art not yet forty years old, and hast Thou seen Abraham?" So that we conclude that Christ was nearly forty.

John 8:58-59 — Homily on the Gospel of John 55

"Jesus saith unto them, Before Abraham was, I Am. Then took they up stones to cast at Him." Seest thou how He proved Himself to be greater than Abraham? For the man who rejoiced to see His day, and made this an object of earnest desire, plainly did so because it was a day that should be for a benefit, and belonging to one greater than himself. Because they had said, "The carpenter's son" and imagined nothing more concerning Him, He leadeth them by degrees to an exalted notion of Him. Therefore when they heard the words, "Ye know not God," they were not grieved; but when they heard, "before Abraham was, I Am," as though the nobility of their descent were debased, they became furious, and would have stoned Him.

John 8:58 — Homily on the Gospel of John 55

But wherefore said He not, "Before Abraham was, I was," instead of "I Am"? As the Father useth this expression, "I Am," so also doth Christ; for it signifieth continuous Being, irrespective of all time. On which account the expression seemed to them to be blasphemous. Now if they could not bear the comparison with Abraham, although this was but a trifling one, had He continually made Himself equal to the Father, would they ever have ceased casting stones at Him?

John 8:59 — Homily on the Gospel of John 55

After this, again He fleeth as a man, and concealeth Himself, having laid before them sufficient instruction: and having accomplished His work, He went forth from the Temple, and departed to heal the blind, proving by His actions that He is before Abraham. But perhaps some one will say, "Why did He not paralyze their strength? So they would have believed." He healed the paralytic, yet they believed not; nay, He wrought ten thousand wonders; at the very Passion He cast them to the ground, and darkened their eyes, yet they believed not; and how would they have believed if He had paralyzed their strength? There is nothing worse than a soul hardened in desperation; though it see signs and wonders, it still perseveres in retaining the same shamelessness.

John 9:1 — Homily on the Gospel of John 56

"And as Jesus passed by, He saw a man which was blind from his birth." Being full of love for man, and caring for our salvation, and desiring to stop the mouths of the foolish, He omitteth nothing of His own part, though there be none to give heed. Wherefore here, when they would not receive His sublime sayings, but said that He had a devil, and attempted to kill Him, He went forth from the Temple, and healed the blind, mitigating their rage by His absence, and by working the miracle softening their hardness and cruelty, and establishing His assertions. And He worketh a miracle which was no common one, but one which took place then for the first time. "Since the world began," saith he who was healed, "was it not heard that any man opened the eyes of one that was born blind." Some have, perhaps, opened the eyes of the blind, but of one born blind never. And that on going out of the Temple, He proceeded intentionally to the work, is clear from this; it was He who saw the blind man, not the blind man who came to Him; and so earnestly did He look upon him, that even His disciples perceived it.

John 9:2 — Homily on the Gospel of John 56

"Master, who did sin, this man, or his parents, that he was born blind?" A mistaken question, for how could he sin before he was born? and how, if his parents had sinned, would he have been punished? Whence then came they to put this question? Before, when He healed the paralytic, He said, "Behold, thou art made whole, sin no more." They therefore, having understood that he was palsied on account of sin, said, "Well, that other was palsied because of his sins; but concerning this man, what wouldest Thou say? hath he sinned? It is not possible to say so, for he is blind from his birth. Have his parents sinned? Neither can one say this, for the child suffers not punishment for the father." As therefore when we see a child evil entreated, we exclaim, "What can one say of this? what has the child done?" not as asking a question, but as being perplexed, so the disciples spake here, not so much asking for information, as being in perplexity.

John 9:3 — Homily on the Gospel of John 56

"Neither hath this man sinned, nor his parents." This He saith not as acquitting them of sins, for He saith not simply, "Neither hath this man sinned, nor his parents," but addeth, "that he should have been born blind" - "but that the Son of God should be glorified in him." "For both this man hath sinned and his parents, but his blindness proceedeth not from that." And this He said, not signifying that though this man indeed was not in such case, yet that others had been made blind from such a cause, the sins of their parents, since it cannot be that when one sinneth another should be punished. For if we allow this, we must also allow that he sinned before his birth. As therefore when He declared, "neither hath this man sinned," He said not that it is possible to sin from one's very birth, and be punished for it; so when He said, "nor his parents," He said not that one may be punished for his parents' sake.

John 9:4 — Homily on the Gospel of John 56

"I must work the works of Him that sent Me." That is, "I must manifest Myself, and do the things which may show that I do the same things with the Father"; not things "similar," but, "the same," an expression which marks greater unvaryingness, and which is used of those who do not differ ever so little. Who then after this will face Him, when he seeth that He hath the same power with the Father? For not only did He form or open eyes, but gave also the gift of sight, which is a proof that He also breathed in the soul. Since if that did not work, the eye, though perfected, could never see anything; so that He gave both the energy which is from the soul, and gave the member also possessing all things, both arteries and nerves and veins, and all things of which our body is composed.

John 9:5 — Homily on the Gospel of John 56

"As long as I am in the world, I am the Light of the world." As also He said to others, "Believe while the light is with you." Wherefore then did Paul call this life "night" and that other "day"? Not opposing Christ, but saying the same thing, if not in words yet in sense; for he also saith, "The night is far spent, the day is at hand." The present time he calleth "night," because of those who sit in darkness, or because he compareth it with that day which is to come. Christ calleth the future "night," because there sin has no power to work; but Paul calleth the present life night, because they are in darkness who continue in wickedness and unbelief. Addressing himself then to the faithful he said, "The night is far spent, the day is at hand," since they should enjoy that light; and he calleth the old life night. "Let us put away," he saith, "the works of darkness." Seest thou that he telleth them that it is "night"? wherefore he saith, "Let us walk honestly as in the day," that we may enjoy that light. For if this light be so good, consider what that will be; as much as the sunlight is brighter than the flame of a candle, so much and far more is that light better than this.

John 9:6-7 — Homily on the Gospel of John 57

Those who intend to gain any advantage from what they read, must not pass by even any small portion of the words; and on this account we are bidden to "search" the Scriptures, because most of the words, although at first sight easy, appear to have in their depth much hidden meaning. For observe of what sort is the present case. "Having said these words," It saith," He spat on the ground." What words? "That the glory of God should be made manifest," and that, "I must work the works of Him that sent Me." For not without a cause hath the Evangelist mentioned to us His words, and added that, "He spat," but to show that He confirmed His words by deeds. And why used He not water instead of spittle for the clay? He was about to send the man to Siloam: in order therefore that nothing might be ascribed to the fountain, but that thou mightest learn that the power proceeding from His mouth, the same both formed and opened the man's eyes, He "spat on the ground"; this at least the Evangelist signified, when he said, "And made clay of the spittle." Then, that the successful issue might not seem to be of the earth, He bade him wash. But wherefore did He not this at once, instead of sending him to Siloam? That thou mayest learn the faith of the blind man, and that the obstinacy of the Jews might be silenced: for it was probable that they would all see him as he departed, having the clay spread upon his eyes, since by the strangeness of the thing he would attract to himself all, both those who did and those who did not know him, and they would observe him exactly. And because it is not easy to recognize a blind man who hath recovered sight, He first maketh by the length of way many to be witnesses, and by the strangeness of the spectacle exact observers, that being more attentive they may no longer be able to say, "It is he: it is not he." Moreover, by sending him to Siloam, He desireth to prove that He is not estranged from the Law and the Old (Covenant), nor could it afterwards be feared that Siloam would receive the glory, since many who had often washed their eyes there gained no such benefit; for there also it was the power of Christ that wrought all. On which account the Evangelist addeth for us the interpretation of the name; for having said, "in Siloam," he addeth, "Which is, Sent." That thou mayest learn that there also it was Christ who healed him. As Paul saith, "They drank of that spiritual Rock that followed them, and that Rock was Christ." (1 Cor. x. 4.) As then Christ was the spiritual Rock, so also was He the spiritual Siloam. To me also the sudden coming in of the water seems to hint an ineffable mystery. What is that? The unlooked for (nature) of His appearance, beyond all expectation.

John 9:8-9 — Homily on the Gospel of John 57

The strangeness of what had been brought to pass led them even to unbelief, though so much had been contrived that they might not disbelieve. They said, "Is not this he that sat and begged?" O the lovingkindness of God! Whither did He descend, when with great kindness He healed even beggars, and so silenced the Jews, because He deemed not the illustrious, nor the distinguished, nor the rulers, but men of no mark to be fit objects of the same Providence. For He came for the salvation of all. And what happened in the case of the paralytic, happened also with this man, for neither did the one or the other know who it was that healed him. And this was caused by the retirement of Christ, for Jesus when He healed always retired, that all suspicion might be removed from the miracles. Since how could they who knew not who He was flatter Him, or join in contriving what had been done? Neither was this man one of those who went about, but of those who sat at the doors of the Temple. Now when all were doubting concerning him, what saith he? "I am he." He was not ashamed of his former blindness, nor did he fear the wrath of the people, nor did he decline showing himself that he might proclaim his Benefactor.

John 9:10-11 — Homily on the Gospel of John 57

"They said unto him, How were thine eyes opened? He answered and said, A man that is called Jesus." What sayest thou? Doth "a man" work such deeds? As yet he knew nothing great concerning Him. "A man that is called Jesus made clay, and anointed mine eyes." Observe how truthful he is. He saith not whence He made it, for he speaks not of what he doth not know; he saw not that He spat on the ground, but that He spread it on he knew from sense and touch. "And said unto me, Go, wash in the pool of Siloam." This too his hearing witnessed to him. But how did he recognize His voice? From His conversation with the disciples. And saying all this, and having received the witness by the works, the manner (of the cure) he cannot tell. Now if faith is needed in matters which are felt and handled, much more in the case of things invisible.

John 9:12 — Homily on the Gospel of John 57

"They said unto him, Where is he? He said, I know not." They said, "Where is he?" having already murderous intentions against Him. But observe the modesty of Christ, how He continued not with those who were healed; because He neither desired to reap glory, nor to draw a multitude, nor to make a show of Himself. Observe too how truthfully the blind man maketh all his answers.

John 9:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lvii. 2) The Jews, whom they asked, Where is He? were desirous of finding Him, in order to bring Him to the Pharisees; but, as they could not find Him, they bring the blind man. They brought to the Pharisees him that aforetime was blind; i. e. that they might examine him still more closely.

John 9:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

The Evangelist adds, And it was the sabbath day when Jesus made the clay, and opened his eyes; in order to expose their real design, which was to accuse Him of a departure from the law, and thus detract from the miracle: as appears from what follows, Then again the Pharisees also asked him how he had received his sight.

John 9:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But mark the firmness of the blind man. To tell the truth to the multitude before, from whom he was in no danger, was not so great a matter: but it is remarkable, now that the danger is so much greater, to find him disavowing nothing, and not contradicting any thing that he said before: He said unto them, He put clay upon mine eyes, and I washed, and do see. Ho is more brief this time, as his interrogators were already informed of the matter: not mentioning the name of Jesus, nor His saying, Go, and wash; but simply, He put clay upon mine eyes, and I washed, and do see; the very contrary answer to what they wanted. They wanted a disavowal, and they receive a confirmation of the story.

John 9:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lvii. 2) Passing over the miracle in silence, they give all the prominence they can to the supposed transgression; not charging Him with healing on the sabbath, but with not keeping the sabbath. Others said, How can a man that is a sinner do such miracles? They were impressed by His miracles, but only in a weak and unsettled way. For whereas such might have shown them, that the sabbath was not broken; they had not yet any idea that He was God, and therefore did not know that it was the Lord of the sabbath who had worked the miracle. Nor did any of them dare to say openly what his sentiments were, but spoke ambiguously; one, because he thought the fact itself improbable; another, from his love of station. It follows, And there was a division among them. That is, the people were divided first, and then the rulers.

John 9:17 — Homily on the Gospel of John 58

We must go over the Scriptures not in a chance way or carelessly, but with all exactness, that we be not entangled. Since even now in this place one might with show of reason question, how, when they had asserted, "This man is not of God, because he keepeth not the Sabbath," they now say to the man, "What sayest thou of him, that he hath opened thine eyes?" and not, "What sayest thou of him, that he hath broken the Sabbath?" but put now that which was the ground of the defense, not that of the accusation. What then have we to reply? That these (who speak) are not the men who said, "This man is not of God," but those who separated themselves from them, who also said, "A man that is a sinner cannot do such miracles." For desiring to silence their opponents the more, in order that they may not seem to be partisans of Christ, they bring forward the man who had received proof of His power, and question him. Observe now the wisdom of the poor man, he speaketh more wisely than them all. First he saith, "He is a Prophet"; and shrank not from the judgment of the perverse Jews who spake against Him and said, "How can this man be of God, not keeping the Sabbath?" but replied to them, "He is a Prophet."

John 9:18 — Homily on the Gospel of John 58

"And they did not believe that he had been blind, and received his sight, until they had called his parents." Observe in how many ways they attempt to obscure and take away the miracle. But this is the nature of truth, by the very means by which it seems to be assailed by men, by these it becomes stronger, it shines by means of that by which it is obscured. For if these things had not taken place, the miracle might have been suspected by the many; but now, as if desiring to lay bare the truth, so do they use all means, and would not have acted otherwise, supposing they had done all in Christ's behalf. For they first attempted to cast Him down by occasion of this mode (of cure), saying, "How opened he thine eyes?" that is, "was it by some sorcery?" In another place also, when they had no charge to bring against Him, they endeavored to insult the mode of the cure, saying, "He doth not cast out devils save by Beelzebub." And here again, when they have nothing to say, they betake themselves to the time (of cure), saying, "He breaketh the Sabbath"; and again, "He is a sinner." Yet He asked you, who would slay Him, and who were ready to lay hold of His actions, most plainly, saying, "Which of you convinceth Me of sin?" and no man spake, nor said "Thou blasphemest because thou makest thyself without sin." But if they had had it in their power to say so, they would not have held their peace. For they who because they heard that He was before Abraham would have stoned Him, and said that He was not of God, who boasted that they, murderers as they were, were of God, but who said that One who did such wonders, after that He had wrought a cure, was not of God, because He kept not the Sabbath, if they had had but a shadow of a charge against Him, would never have let it pass. And if they call Him a sinner because He seemed to break the Sabbath, this charge also is shown to be unsound, when those who are ranked with them condemn their great coldness and littleness of soul.

John 9:19 — Homily on the Gospel of John 58

"Is this your son?" (and they said not, "who once was blind," but) "of whom ye say that he was born blind?" As if they were acting deceitfully, and plotting on behalf of Christ. O ye accursed, utterly accursed! What father would choose to invent such falsehoods against his child? For they almost say, "Whom ye have made out blind, and not only so, but have spread abroad the report everywhere." "How then doth he now see?" O folly! "Yours," saith one, "is the trick and the contrivance." For by these two things do they attempt to lead the parents to a denial; by using the words, "Whom ye say," and, "How then doth he now see?" Now when there were three questions asked, whether he was their son, whether he had been blind, and how he received his sight, the parents only acknowledge two of them, but do not add the third. And this came to pass for the sake of the truth, in order that none other save the man that was healed, who was also worthy of credit, should acknowledge this matter.

John 9:20-21 — Homily on the Gospel of John 58

Now when there were three questions asked, whether he was their son, whether he had been blind, and how he received his sight, the parents only acknowledged two of them, but do not add the third. And this came to pass for the sake of the truth, in order that none other save the man that was healed, who was also worthy of credit, should acknowledge this matter. And how would the parents have favored Christ, when even of what they knew some part they spake not through fear of the Jews? What say they? "We know that this is our son, and that he was born blind; but by what means he now seeth we know not, or who hath opened his eyes we know not; he is of age, he shall speak for himself." By making him to be worthy of credit, they begged off themselves; "He is not a child, say they, nor incapable, but able to testify for himself."

John 9:22 — Homily on the Gospel of John 58

"These words spake they, because they feared the Jews." Observe how the Evangelist again brings forward their opinion and thoughts. This I say, because of that speech which they before uttered, when they said, "He maketh Himself equal to God." For had that also been the opinion of the Jews but not the judgment of Christ, he would have added and said, that "it was a Jewish opinion." When therefore the parents referred them to him that had been healed, they called him again the second time, and did not say openly and shamelessly, "Deny that Christ healed thee," but would fain effect this under a pretense of piety.

John 9:24 — Homily on the Gospel of John 58

"Give," saith one, "the glory to God." For to have said to the parents, "Deny that he is your son, and that he was born blind," would have seemed very ridiculous. And again, to have said this to himself would have been manifest shamelessness. Wherefore they say not so, but manage the matter in another way, saying, "Give God the glory," that is, "confess that this man hath wrought nothing." "We know that this man is a sinner." "Why then did ye not convict Him when He said, 'Which of you convinceth Me of sin?' Whence know ye that He is a sinner?" After that they had said, "Give God the glory," and the man had made no reply, Christ meeting praised him, and did not rebuke him, nor say, "Wherefore hast thou not given glory to God?" But what said He? "Dost thou believe on the Son of God?" that thou mayest learn that this is "to give glory to God." Now had He not been equal in honor to the Father, this would not have been giving glory; but since he that honoreth the Son honoreth the Father also, the blind is with good reason not rebuked.

John 9:25 — Homily on the Gospel of John 58

"He answered and said, Whether he be a sinner or no, I know not; one thing I know, that, whereas I was blind, now I see." Surely the blind man was not terrified? That be far from him. How then doth he who said, "He is a Prophet", now say, "Whether he be a sinner, I know not"? He said so, not as being in such a state of mind, nor as having persuaded himself of this thing, but desiring to clear Him from their charges by the testimony of the fact, not by his own declaration, and to make the defense credible, when the testimony of the good deed done should decide the matter against them. Since if after many words when the blind man said, "Except this were a righteous man he could not do such miracles", they were so enraged as to reply, "Thou wast altogether born in sin, and dost thou teach us?" what would they not have said, if he had spoken so from the beginning; what would they not have done? "Whether he be a sinner or not, I know not"; as though he had said, "I say nothing in this man's favor, I make no declaration at present, yet this I certainly know and would affirm, that if he were a sinner he could not have done such things." Thus he kept himself free from suspicion, and his testimony uncorrupted, as not speaking from partiality, but as bearing witness according to the fact.

John 9:26-27 — Homily on the Gospel of John 58

"What did he to thee? How opened he thine eyes?" What was his reply? Having conquered and cast them down, he no longer speaks to them submissly. As long as the matter needed enquiry and arguments he spake guardedly, while he supplied the proof; but when he had conquered and gained a splendid victory, he then takes courage, and tramples upon them. What saith he? "I have told you once, and ye did not hear; wherefore would ye hear it again?" Seest thou the bold-speaking of a beggar towards Scribes and Pharisees? So strong is truth, so weak is falsehood. Truth, though she take hold but of ordinary men, maketh them to appear glorious; the other, even though it be with the strong, shows them weak. What he saith is of this kind: "Ye give no heed to my words, therefore I will no longer speak or answer you continually, who question me to no purpose, and who do not desire to hear in order to learn, but that you may insult over my words." "Will ye also be His disciples?" Now he hath ranked himself among the band of disciples, for the "will ye also?" is the expression of one who is declaring himself to be a disciple. Then he mocked and annoyed them abundantly. For since he knew that this struck them hard, he said it, wishing to upbraid them with exceeding severity; the act of a soul courageous, soaring on high and despising their madness, pointing out the greatness of this dignity, in which he was very confident, and showing that they insulted him who was a man worthy to be admired, but that he took not the insult to himself, but grasped as an honor what they offered as a reproach.

John 9:28-29 — Homily on the Gospel of John 58

"Thou art his disciple, but we are Moses' disciples." "But this cannot be. Ye are neither Moses' nor this Man's; for were ye Moses', ye would become this Man's also." Wherefore Christ before said unto them, because they were continually betaking themselves to these speeches, "Had ye believed Moses, ye would have believed Me, for he wrote of Me." "We know that God spake unto Moses." By whose word, whose report? "That of our forefathers," saith one. Is not He then more to be believed than your forefathers, who confirmeth by miracles that He came from God, and that He speaketh things from above? They said not, "We have heard that God spake to Moses," but, "We know." Do ye affirm, O Jews, what ye have by hearing, as knowing it, but deem what ye have by sight as less certain than what ye have by hearing? Yet the one ye saw not, but heard, the other ye did not hear, but saw.

John 9:30 — Homily on the Gospel of John 58

"Why herein is a marvelous thing, that ye know not whence He is, and He doeth such miracles." "That a Man, who is not one of the distinguished or noble or illustrious among you, can do such things; so that it is in every way clear that He is God, needing no human aid."

John 9:31 — Homily on the Gospel of John 58

"We know that God heareth not sinners." Since they had been the first to say, "How can a man that is a sinner do such miracles?" he now brings forward even their judgment, reminding them of their own words. "This opinion," saith he, "is common to me and you. Stand fast now to it." And observe, I pray you, his wisdom. He turns about the miracle in every way, because they could not do away with it, and from it he draws his inferences. Seest thou that at first he said "Whether he be a sinner or not, I know not"? not doubting (God forbid!) but knowing that He was not a sinner. At least now, when he had an opportunity, see how he defended Him. "We know that God heareth not sinners":

John 9:32-33 — Homily on the Gospel of John 58

"Since the world began was it not heard that any man opened the eyes of one that was born blind." "If now ye acknowledge that God heareth not sinners, and this Person hath wrought a miracle, and such a miracle as no man ever wrought, it is clear that He hath surpassed all things in virtue, and that His power is greater than belongeth to man."

John 9:34 — Homily on the Gospel of John 58

"Thou wast altogether born in sins, and dost thou teach us?" As long as they expected that he would deny Christ, they deemed him trustworthy, calling upon him once and a second time. If ye deemed him not trustworthy, why did ye call and question him a second time? But when he spake the truth, unabashed, then, when they ought most to have admired, they condemned him. But what is the, "Thou wast altogether born in sins"? They here unsparingly reproach him with his very blindness, as though they had said, "Thou art in sins from thy earliest age" insinuating that on this account he was born blind; which was contrary to reason. On this point at least Christ comforting him said, "For judgment I am come into the world, that they which see not might see, and that they which see might be made blind." "Thou wast altogether born in sins, and dost thou teach us?" Why, what had the man said? Did he set forth his private opinion? Did he not set forth a common judgment, saying, "We know that God heareth not sinners"? Did he not produce your own words? "And they cast him out." Hast thou beheld the herald of the truth, how poverty was no hindrance to his true wisdom? Seest thou what reproaches, what sufferings he bare from the beginning, and how by word and by deed he testified?

John 9:34-35 — Homily on the Gospel of John 59

They who for the sake of the truth and the confession of Christ suffer anything terrible and are insulted, these are especially honored. For as he who loseth his possessions for His sake, the same it is who most findeth them; as he who hateth his own life, the same it is who most loveth it; so too he who is insulted, is the same who is most honored. As fell out in the case of the blind man. The Jews cast him out from the Temple, and the Lord of the Temple found him; he was separated from that pestilent company, and met with the Fountain of salvation; he was dishonored by those who dishonored Christ, and was honored by the Lord of Angels. Such are the prizes of truth. And so we, if we leave our possessions in this world, find confidence in the next; if here we give to the afflicted, we shall have rest in heaven; if we be insulted for the sake of God, we are honored both here and there.

John 9:35-36 — Homily on the Gospel of John 59

When they had cast him out from the Temple, Jesus found him. The Evangelist shows, that He came for the purpose of meeting him. And observe how He recompenseth him, by that which is the chiefest of blessings. For He made Himself known to him who before knew Him not, and enrolled him into the company of His own disciples. Observe also how the Evangelist describes the exact circumstances; for when Christ had said, "Dost thou believe on the Son of God?" the man replied, "Lord, who is He?" For as yet he knew Him not, although he had been healed; because he was blind before he came to his Benefactor, and after the cure, he was being worried by those dogs. Therefore, like some judge at the games, He receiveth the champion who had toiled much and gained the crown. And what saith He? "Dost thou believe on the Son of God?" What is this, after so much arguing against the Jews, after so many words, He asketh him, "Dost thou believe?" He spake it not from ignorance, but desiring to make Himself known, and showing that He gently valued the man's faith. "This great multitude," He saith, "hath insulted Me, but of them I make no account; for one thing I care, that thou shouldest believe. For better is one who doeth the will of God, than ten thousand transgressors." "Dost thou believe on the Son of God?" As having both been present, and as approving what had been said by him, He asketh this question; and first, He brought him to a state of longing for Himself. For He said not directly, "Believe," but in the way of an enquiry. What then said the man? "Lord, who is He, that I might believe on Him?" The expression is that of a longing and enquiring soul. He knoweth not Him in whose defense he had spoken so much, that thou mayest learn his love of truth. For he had not yet seen Him.

John 9:36-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lix. 1) But the blind man did not yet know Christ, for before he went to Christ he was blind, and after his cure, he was taken hold of by the Jews: He answered and said, Who is He, Lord, that I might believe on Him? The speech this of a longing and enquiring mind. He knows not who He is for whom he had contended so much; a proof to thee of his love of truth. The Lord however says not to him, I am He who healed thee; but uses a middle way of speaking, Thou hast both seen Him.

John 9:37 — Homily on the Gospel of John 59

"Jesus saith unto him, Thou hast both seen Him, and it is He that talketh with thee." He said not "I am He," but as yet in an intermediate and reserved manner, "Thou hast both seen Him." This was still uncertain; therefore He addeth more clearly, "It is He that talketh with thee."

John 9:38-39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lix. 1) He adds the deed to the word, as a clear acknowledgment of His divine power. The Lord replies in a way to confirm His faith, and at the same time stirs up the minds of His followers: And Jesus said, For judgment have I come into this world.

John 9:38 — Homily on the Gospel of John 59

"He saith, Lord, I believe; and he worshiped Him." He said not, "I am He that healed thee, that bade thee, Go, wash in Siloam"; but keeping silence on all these points, He saith, "Dost thou believe on the Son of God?" and then the man, showing his great earnestness, straightway worshiped; which few of those who were healed had done; as, for instance, the lepers, and some others; by this act declaring His divine power. For that no one might think that what had been said by him was a mere expression, he added also the deed.

John 9:39 — Homily on the Gospel of John 59

When he had worshiped, Christ said, "For judgment I am come into the world, that they which see not might see, and that they which see might be made blind." So also saith Paul; "What shall we say then? That the Gentiles which followed not after righteousness have attained to righteousness, even the righteousness which is of the faith of Jesus; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness." (Rom. ix. 30, 31.) By saying, "For judgment I am come into this world," He both made the man stronger respecting the faith, and aroused those who followed Him; for the Pharisees were following Him. And the, "For judgment," He spake with reference to a greater punishment; showing that they who had given sentence against Him, had received sentence against themselves; that they who had condemned Him as a sinner, were themselves the persons condemned. In this passage He speaketh of two recoveries of sight, and two blindnesses; one sensible, the other spiritual.

John 9:40 — Homily on the Gospel of John 59

"Some of them that followed Him, say unto Him, Are we also blind?" As in another place they said, "We were never servants to any man"; and, "We be not born of fornication" (c. viii. 33, 41); so now they gape on material things alone, and are ashamed of this kind of blindness.

John 9:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lix. 1, 2) What then they thought their great praise, He shows would turn to their punishment; and at the same time consoles him who had been afflicted with bodily blindness from his birth. For it is not without reason that the Evangelist says, And some of the Pharisees which were with him, heard these words; but that he may remind us that those were the very persons who had first withstood Christ, and then wished to stone Him. For there were some who only followed in appearance, and were easily changed to the contrary side.

John 9:41 — Homily on the Gospel of John 59

Then to show that it was better for them to be blind than seeing, He saith, "If ye were blind, ye should have no sin." Since they deemed the calamity a matter to be ashamed of, He turneth this back upon their own head, telling them, that "this very thing would have rendered your punishment more tolerable"; cutting away on every side their human thoughts, and leading them to a notion high and marvelous. "But now ye say, We see." As He saith in that other place, "Of whom ye said that He was your God" (c.viii. 54); so too here, "Now ye say that ye see, but ye see not." He showeth that what they deemed a great matter for praise, brought punishment upon them. He also comforted him who was blind from his birth, concerning his former maimed state, and then speaketh concerning their blindness. For He directeth His whole speech to this end, that they may not say, "We did not refuse to come to thee owing to our blindness, but we turn away and avoid thee as a deceiver."

John 10:1-5 — Homily on the Gospel of John 59

And not without a cause hath the Evangelist mentioned, that they of the Pharisees who were with Him heard these things, and said, "Are we blind also?" but to remind thee that these were the men who first withdrew from and then stoned Him, for they were persons who followed Him superficially, and who easily changed to the contrary opinion. How then doth He prove that He is not a deceiver, but a Shepherd? By laying down the distinguishing marks both of the shepherd, and of him who is a deceiver and a spoiler, and from these affording them opportunity of searching into the truth of the matter. And first He showeth who is a deceiver and a spoiler, calling him so from the Scriptures, and saying, "Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." Observe the marks of a robber; first, that he doth not enter openly; secondly, not according to the Scriptures, for this is the, "not by the door." Here also He referreth to those who had been before, and to those who should be after Him, Antichrist and the false Christs, Judas and Theudas, and whatever others there have been of the same kind. And with good cause He calleth the Scriptures "a door," for they bring us to God, and open to us the knowledge of God, they make the sheep, they guard them, and suffer not the wolves to come in after them. For Scripture, like some sure door, barreth the passage against the heretics, placing us in a state of safety as to all that we desire, and not allowing us to wander; and if we undo it not, we shall not easily be conquered by our foes. By it we can know all, both those who are, and those who are not, shepherds. But what is "into the fold"? It refers to the sheep, and the care of them. For he that useth not the Scriptures, but "climbeth up some other way," that is, who cutteth out for himself another and an unusual way, "the same is a thief." Seest thou from this too that Christ agreeth with the Father, in that He bringeth forward the Scriptures? On which account also He said to the Jews, "Search the Scriptures" (c. v. 39); and brought forward Moses, and called him and all the Prophets witnesses, for "all," saith He, "who hear the Prophets shall come to Me"; and, "Had ye believed Moses, ye would have believed Me." But here He hath put the same thing metaphorically. And by saying, "climbeth up some other way," He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law (Matt. xv. 9); with which He reproached them, and said, "None of you doeth the Law." (c. vii. 19.) Well did He say, "climbeth up," not "entereth in," since to climb is the act of a thief intending to overleap a wall, and who doeth all with danger. Hast thou seen how He hath sketched the robber? now observe the character of the shepherd. What then is it? "He that entereth in by the door, the same is the shepherd of the sheep; to him the doorkeeper openeth, and the sheep hear his voice, and he calleth his own by name. And when he hath brought them out, he goeth before them." He hath set down the marks of the shepherd, and of the evil doer; let us now see how He hath fitted to them what followeth. "To him," He saith, "the doorkeeper openeth"; He continueth in the metaphor to make the discourse more emphatic. But if thou shouldest be minded to examine the parable word by word, there is nothing to hinder thee from supposing Moses to be the doorkeeper, for to him were entrusted the oracles of God. "Whose voice the sheep hear, and he calleth his own by name." Because they everywhere said that He was a deceiver, and confirmed this by their own unbelief, saying, "Which of the rulers hath believed on him?" (c. vii. 48.) He showeth that they ought not on account of the unbelief of those persons to call Him a spoiler and deceiver, but that they, because they gave no heed to Him were consequently even excluded from the rank of sheep. For if a sh…

John 10:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lix. 2) Our Lord having reproached the Jews with blindness, they might have said, We are not blind, but we avoid Thee as a deceiver. Our Lord therefore gives the marks which distinguish a robber and deceiver from a true shepherd. First come those of the deceiver and robber: Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. There is an allusion here to Antichrist, and to certain false Christs who had been, and were to be. The Scriptures He calls the door. They admit us to the knowledge of God, they protect the sheep, they shut out the wolves, they bar the entrance to heretics. He that useth not the Scriptures, but climbeth up some other way, i. e. some self-chosen1, some unlawful way, is a thief. Climbeth up, He says, not, enters, as if it were a thief getting over a wall, and running all risks. Some other way, may refer too to the commandments and traditions of men which the Scribes taught, to the neglect of the Law. When our Lord further on calls Himself the Door, we need not be surprised. According to the office which He bears, He is in one place the Shepherd, in another the Sheep. In that He introduces us to the Father, He is the Door; in that He takes care of us, He is the Shepherd.

John 10:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lix. 2) You have seen His description of a robber, now see that of the Shepherd: But he that entereth in by the door is the shepherd of the sheep.

John 10:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlix. 2) The porter perhaps is Moses; for to him the oracles of God were committed. (Hom. lix. 3. c. 7, 48.) As they had called Him a deceiver, and appealed to their own unbelief as the proof of it; (Which of the rulers believeth on Him?) He shows here that it was because they refused to hear Him, that they were put out of His flock. The sheep hear His voice. The Shepherd enters by the lawful door; and they who follow Him are His sheep; they who do not, voluntarily put themselves out of His flock. And He calleth His own sheep by name. (Hom. lix. 2) He led out the sheep, when He sent them not out of the reach of, but into the midst of, the wolves. There seems to be a secret allusion to the blind man. He called him out of the midst of the Jews; and he heard His voice.

John 10:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lix. 2) Shepherds always go behind their sheep; but He, on the contrary, goes before, to show that He would lead all to the truth.

John 10:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlix. 3) The strangers are Theudas, and Judas, and the false apostles who came after Christ. That He might not appear one of this number, He gives many marks of difference between Him and them. First, Christ brought men to Him by teaching them out of the Scriptures; they drew men from the Scriptures. Secondly, the obedience of the sheep; for men believed on Him, not only during His life, but after death: their followers ceased, as soon as they were gone.

John 10:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lix. 3) Our Lord, to waken the attention of the Jews, unfolds the meaning of what He has said; Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

John 10:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lix. 3) He saith not this of the Prophets, as the heretics think, but of Theudas, and Judas, and other agitators. So he adds in praise of the sheep, The sheep heard them not; but he no where praises those who disobeyed the prophets, but condemns them severely.

John 10:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lix. 3) Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.

John 10:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lix. 1) The thief cometh not but for to steal, and to kill, and to destroy; this was literally fulfilled in the case of those movers of seditiona, whose followers were nearly all destroyed; deprived by the thief even of this present life. But came, He saith, for the salvation of the sheep; That they might have life, and that they might have it more abundantly, in the kingdom of heaven. This is the third mark of difference between Himself, and the false prophets.

John 10:11-13 — Homily on the Gospel of John 60

A Great matter, beloved, a great matter it is to preside over a Church: a matter needing wisdom and courage as great as that of which Christ speaketh, that a man should lay down his life for the sheep, and never leave them deserted or naked; that he should stand against the wolf nobly. For in this the shepherd differs from the hireling; the one always looks to his own safety, caring not for the sheep; the other always seeks that of the sheep, neglecting his own. Having therefore mentioned the marks of a shepherd, Christ hath put two kinds of spoilers; one, the thief who kills and steals; the other, one who doth not these things, but who when they are done doth not give heed nor hinder them.

John 10:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lx. 5) Our Lord shows here that He did not undergo His passion unwillingly; but for the salvation of the world.

John 10:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lx. 5) He then gives the difference between the shepherd and the hireling: But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth.

John 10:14 — Homily on the Gospel of John 60

From both Christ distinguisheth Himself; from those who came to spoil, by saying, "I am come that they might have life, and that they might have more abundantly"; and from those who cared not for the sheep being carried away by wolves, by never deserting them, but even laying down His life for them, that the sheep might not perish. For when they desired to kill Him, He neither altered His teaching, nor betrayed those who believed on Him, but stood firm, and chose to die. Wherefore He continually said, "I am the good Shepherd." Then because His words appeared to be unsupported by testimony, (for though the, "I lay down My life," was not long after proved, yet the, "that they might have life, and that they might have more abundantly," was to come to pass after their departure hence in the life to come,) what doth He? He proveth one from the other; by giving His mortal life (He proveth) that He giveth life immortal. As Paul also saith, "If when we were enemies we were reconciled to God by the death of His Son, much more being reconciled we shall be saved." (Rom. v. 10.) And again in another place, "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Rom. viii. 32.)

John 10:14-15 — Homily on the Gospel of John 60

Then because He said above "And the sheep hear his voice, and follow him," lest any should say, "What then is this to those who believe not?" hear what He addeth "And I know My sheep, and am known of Mine." As Paul declared when he said, "God hath not rejected His people whom He foreknew"; and Moses, "The Lord knew those that were His"; "those," He saith, "I mean, whom He foreknew." Then that thou mayest not deem the measure of knowledge to be equal, hear how He setteth the matter right by adding, "I know My sheep, and am known of Mine." But the knowledge is not equal. "Where is it equal?" In the case of the Father and Me, for there, "As the Father knoweth Me, even so know I the Father." Had He not wished to prove this, why should He have added that expression? Because He often ranked Himself among the many, therefore, lest any one should deem that He knew as a man knoweth, He added, "As the Father knoweth Me, even so know I the Father." "I know Him as exactly as He knoweth Me." Wherefore He said, "No man knoweth the Son save the Father, nor the Father save the Son", speaking of a distinct kind of knowledge, and such as no other can possess.

John 10:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lx. 1) Then that thou mayest not attribute to the Shepherd and the sheep the same measure of knowledge, He adds, As the Father knoweth Me, even so know I the Father: i. e. I know Him as certainly as He knoweth Me. This then is a case of like knowledge, the other is not; as He saith, No man knoweth who the Son is, but the Father. (Luke 10:23) (Hom. lx. 1) He gives it too as a proof of His authority. In the same way the Apostle maintains his own commission in opposition to the false Apostles, by enumerating his dangers and sufferings.

John 10:15 — Homily on the Gospel of John 60

Then because His words appeared to be unsupported by testimony, (for though the, "I lay down My life," was not long after proved, yet the, "that they might have life, and that they might have more abundantly," was to come to pass after their departure hence in the life to come,) what doth He? He proveth one from the other; by giving His mortal life He proveth that He giveth life immortal.

John 10:16 — Homily on the Gospel of John 60

Observe again, the word "must," here used, doth not express necessity, but is declaratory of something which will certainly come to pass. As though He had said, "Why marvel ye if these shall follow Me, and if My sheep shall hear My voice? When ye shall see others also following Me and hearing My voice, then shall ye be astonished more." And be not confounded when you hear Him say, "which are not of this fold", for the difference relateth to the Law only, as also Paul saith, "Neither circumcision availeth anything, nor uncircumcision." "Them also must I bring." He showeth that both these and those were scattered and mixed, and without shepherds, because the good Shepherd had not yet come. Then He proclaimeth beforehand their future union, that, "They shall be one fold." Which same thing also Paul declared, saying, "For to make in Himself of twain one new man." (Eph. ii. 15.)

John 10:17 — Homily on the Gospel of John 60

"Therefore doth My Father love Me, because I lay down My life, that I might take it again." What could be more full of humanity than this saying, if so be that on our account our Lord shall be beloved, because He dieth for us? What then? tell me, was He not beloved during the time before this; did the Father now begin to love Him, and were we the causes of His love? Seest thou how He used condescension? But what doth He here desire to prove? Because they said that He was alien from the Father, and a deceiver, and had come to ruin and destroy He telleth them, "This if nothing else would persuade Me to love you, namely, your being so beloved by the Father, that I also am beloved by Him, because I die for you." Besides this He desireth also to prove that other point, that He came not to the action unwillingly, (for it unwillingly, how could what was done cause love?) and that this was especially known to the Father. And if He speaketh as a man, marvel not, for we have often mentioned the cause of this, and to say again the same things is superfluous and unpleasant.

John 10:18 — Homily on the Gospel of John 60

"No man taketh it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again." Because they often took counsel to kill Him, He telleth them, "Except I will, your labor is unavailing." And by the first He proveth the second, by the Death, the Resurrection. For this is the strange and wonderful thing. Since both took place in a new way, and beyond ordinary custom. But let us give heed exactly to what He saith, "I have power to lay down My life." And who hath not "power to lay down his life"? Since it is in the power of any that will, to kill himself. But He saith it not so, but how? "I have in such a way the power to lay it down, that no one can effect this against My will." And this is a power not belonging to men; for we have no power to lay it down in any other way than by killing ourselves. And if we fall into the hands of men who plot against us, and have the power to kill us, we no longer are free to lay it down or not, but even against our will they take it from us. Now this was not the case with Christ, but even when others plotted against Him, He had power not to lay it down.

John 10:18 — Homily on the Gospel of Matthew 88

"And Jesus, when He had cried with a loud voice, yielded up the Ghost." This is what He said, "I have power to lay down my life, and I have power to take it again," and, "I lay it down of myself." So for this cause He cried with the voice, that it might be shown that the act is done by power. Mark at any rate saith, that "Pilate marvelled if He were already dead:" and that the centurion for this cause above all believed, because He died with power.

John 10:19-21 — Homily on the Gospel of John 60

"There was a division therefore among the Jews. And some said, He hath a devil and is mad. Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?" For because His words were greater than belonged to man, and not of common use, they said that He had a devil, calling Him so now for the fourth time. For they before had said "Thou hast a devil, who seeketh to kill thee?"; and again, "Said we not well that thou art a Samaritan, and hast a devil?"; and here, "He hath a devil and is mad why hear ye him?" Or rather we should say, that He heard this not for the fourth time, but frequently. For to ask, "Said we not well that thou hast a devil?" is a sign that they had said so not twice or thrice, but many times. "Others said, These are not the words of him that hath a devil: can a devil open the eyes of the blind?" For since they could not silence their opponents by words, they now brought proof from His works. "Certainly neither are the words those of one that hath a devil, yet if ye are not persuaded by the words, be ye shamed by the works. For if they are not the acts of one that hath a devil, and are greater than belong to man, it is quite clear that they proceed from some divine power." Seest thou the argument? That they were greater than belonged to man is plain, from the Jews saying, "He hath a devil" that He had not a devil, He showed by what He did.

John 10:22-23 — Homily on the Gospel of John 61

"It was," It saith, "at Jerusalem, the Feast of the dedication, and it was winter." This feast was a great and national one. For they celebrated with great zeal the day on which the Temple was rebuilt, on their return from their long captivity in Persia. At this feast Christ also was present, for henceforth He continually abode in Judaea, because the Passion was nigh. "Then came the Jews round about Him, and said, How long dost thou make us to doubt?"

John 10:24 — Homily on the Gospel of John 61

"If thou be the Christ, tell us plainly." He did not reply, "What enquire ye of Me? Often have ye called Me demoniac, madman, and Samaritan, and have deemed me an enemy of God, and a deceiver, and ye said but now, Thou bearest witness of thyself, thy witness is not true; how is it then that ye seek and desire to learn from Me, whose witness ye reject?" But He said nothing of the kind, although He knew that the intention with which they made the enquiry was evil. For their surrounding Him and saying, "How long dost thou make us to doubt?" seemed to proceed from a certain longing and desire of learning, but the intention with which they asked the question was corrupt and deceitful. For since His works admitted not of their slander and insolence, while they might attack His sayings by finding out in them a sense other than that in which they were spoken, they continually proposed questions, desiring to silence Him by means of His sayings; and when they could find no fault with His works, they wished to find a handle in His words. Therefore they said, "Tell us"; yet He had often told them. For He said to the woman of Samaria, "I Am that speak unto thee" (c. iv. 26); and to the blind man, "Thou hast both seen Him, and it is He that talketh with thee." (c. ix. 37.) And He had told them also, if not in the same, at least in other words. And indeed, had they been wise, and had they desired to enquire aright, it remained for them to confess Him by words, since by works He had often proved the point in question. But now observe their perverse and disputations temper. When He addresseth them, and instructeth them by His words, they say, "What sign showest thou us?" (c. vi. 30.) But when He giveth them proofs by His works, they say to Him, "Art thou the Christ? Tell us plainly"; when the works cry aloud, they seek words, and when the words teach, then they betake themselves to works, ever setting themselves to the contrary.

John 10:25-26 — Homily on the Gospel of John 61

"I told you often," He saith, "and ye believe not: the works that I do in My Father's Name, they are they that bear witness of Me." A remark which the more tolerable among them continually made to one another; "A man that is a sinner cannot do such miracles." And again, "A devil cannot open the eyes of the blind": and, "No man can do such miracles except God be with him." (c. iii. 2.) And beholding the miracles that He did, they said, "Is not this the Christ?" Others said, "When Christ cometh, will He do greater miracles than those which this Man hath done?" (c. vii. 31.) And these very persons as many as then desired to believe on Him, saying, "What sign showest thou us, that we may see, and believe thee?" (c. vi. 30.) When then they who had not been persuaded by such great works, pretended that they should be persuaded by a bare word, He rebuketh their wickedness, saying, "If ye believe not My works, how will ye believe My words? so that your questioning is superfluous." "But," He saith, "I told you, and ye believe not, because ye are not of My sheep." "For I on My part have fulfilled all that it behooved a Shepherd to do, and if ye follow Me not, it is not because I am not a Shepherd, but because ye are not My sheep."

John 10:27 — Homily on the Gospel of John 61

Observe how in renouncing He exciteth them to follow Him. "Ye hear Me not," He saith, "for neither are ye sheep, but they who follow, these are of the flock." This He said, that they might strive to become sheep. Then by mentioning what they should obtain, He maketh these men jealous, so as to rouse them, and cause them to desire such things.

John 10:28-30 — Homily on the Gospel of John 61

"What then? Is it through the power of the Father that no man plucketh them away, and hast thou no strength, but art too weak to guard them?" By no means. And in order that thou mayest learn that the expression, "The Father which gave them to Me," is used on their account, that they might not again call Him an enemy of God, therefore, after asserting that, "No man plucketh them out of My hand," He proceedeth to show, that His hand and the Father's is One. Since had not this been so, it would have been natural for Him to say, "The Father which gave them to Me is greater than all, and no man can pluck them out of My hand." But He said not so, but, "out of My Father's hand." Then that thou mayest not suppose that He indeed is weak, but that the sheep are in safety through the power of the Father, He addeth, "I and the Father are One." As though He had said "I did not assert that on account of the Father no man plucketh them away, as though I were too weak to keep the sheep. For I and the Father are One." Speaking here with reference to Power, for concerning this was all His discourse; and if the power be the same, it is clear that the Essence is also. And when the Jews used ten thousand means, plotting and casting men out of their synagogues, He telleth them that all their contrivances are useless and vain; "For the sheep are in My Father's hand"; as the Prophet saith, "Upon My hand I have pictured thy walls." (Isa. xlix. 16.) Then to show that the hand is One, He sometimes saith that it is His own, sometimes the Father's. But when thou hearest the word "hand," do not understand anything material, but the power, the authority. Again, if it was on this account that no one could pluck away the sheep, because the Father gave Him power, it would have been superfluous to say what follows, "I and the Father are One." Since were He inferior to Him, this would have been a very daring saying, for it declares nothing else than an equality of power; of which the Jews were conscious, and took up stones to cast at Him. Yet not even so did He remove this opinion and suspicion; though if their suspicion were erroneous, He ought to have set them right, and to have said, "Wherefore do ye these things? I spake not thus to testify that my power and the Father's are equal"; but now He doth quite the contrary, and confirmeth their suspicion, and clencheth it, and that too when they were exasperated. For He maketh no excuse for what had been said, as though it had been said ill, but rebuketh them for not entertaining a right opinion concerning Him.

John 10:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxi) Then that thou mayest not suppose that the Father's power protects the sheep, while He is Himself too weak to do so, He adds, I and My Father are one.

John 10:33-36 — Homily on the Gospel of John 61

When they said, "For a good work we stone thee not, but for blasphemy; and because that thou being a man makest thyself God"; hear His answer; "If the Scripture called them gods unto whom the word of God came, how say ye that I blaspheme, because I said, I am the Son of God?" What He saith is of this kind: "If those who have received this honor by grace, are not found fault with for calling themselves gods, how can He who hath this by nature deserve to be rebuked?" Yet He spake not so, but proved it at a later time, having first relaxed and yielded somewhat in His discourse, and said, "Whom the Father hath sanctified and sent." And when He had softened their anger, He bringeth forward the plain assertion. For a while, that His speech might be received, He spoke in a humbler strain, but afterwards He raised it higher...

John 10:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxi. 2) Our Lord did not correct the Jews, as if they misunderstood His speech, but confirmed and defended it, in the very sense in which they had taken it. Jesus answered them, Is it not written in your law, I said, Ye are gods?

John 10:37-38 — Homily on the Gospel of John 61

What He saith is of this kind: "If those who have received this honor by grace, are not found fault with for calling themselves gods, how can He who hath this by nature deserve to be rebuked?" Yet He spake not so, but proved it at a later time, having first relaxed and yielded somewhat in His discourse, and said, "Whom the Father hath sanctified and sent." And when He had softened their anger, He bringeth forward the plain assertion. For a while, that His speech might be received, He spoke in a humbler strain, but afterwards He raised it higher, saying, "If I do not the works of My Father, believe Me not; but if I do, though ye believe not Me, believe the works." Seest thou how He proveth what I said, that He is in nothing inferior to the Father, but in every way equal to Him? For since it was impossible to see His Essence, from the equality and sameness of the works He affordeth a proof of unvaryingness as to Power. And what, tell me, shall we believe? "That I am in the Father, and the Father in Me." "For I am nothing other than what the Father is, yet still Son; He nothing other than what I am, yet still Father. And if any man know Me, he knoweth the Father, and if he knoweth the Father, he hath learnt also the Son." Now were the power inferior, then also what relateth to the knowledge would be false, for it is not possible to become acquainted with one substance or power by means of another.

John 10:39-40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxi. 3) Christ, after discoursing on some high truth, commonly retires immediately, to give time to the fury of people to abate, during His absence. Thus He did now: He went away again beyond Jordan, into the place where John at first baptized. He went there that He might recall to people's minds, what had gone on there; John's preaching and testimony to Himself.

John 10:41-42 — Homily on the Gospel of John 61

"Therefore they sought again to take Him, but He escaped out of their hands, and went away again beyond Jordan, into the place where John at first baptized. And many resorted unto Him, and said, John did no miracle, but all things that John spake of this man were true." When He hath uttered anything great and sublime, He quickly retireth, giving way to their anger, so that the passion may abate and cease through His absence. And thus He acted at that time. But wherefore doth the Evangelist mention the place? That thou mayest learn that He went there to remind them of the things there done and said by John, and of his testimony; at least when they came there, they straightway remembered John. Wherefore also they said, "John indeed did no miracle," since how did it follow that they should add this, unless the place had brought the Baptist to their memory, and they had come to remember his testimony. And observe how they form incontrovertible syllogisms. "John indeed did no miracle," "but this man doth," saith some one; "hence therefore his superiority is shown. If therefore men believed him who did no miracles, much more must they believe this man." Then, since it was John who bore the witness, lest his having done no miracle might seem to prove him unworthy of being a witness, they added, "Yet if he did no miracle, still he spake all things truly concerning this man"; no longer proving Christ to be trustworthy by means of John, but John to be so by what Christ had done. "Many therefore believed on Him." There were many things that attracted them. They remembered the words which John had spoken, calling Christ "mightier than himself," and "light," and "life," and "truth," and all the rest. They remembered the Voice which came down from heaven, and the Spirit which appeared in the shape of a dove, and pointed Him out to all; and with this they recollected the demonstration afforded by the miracles, looking to which they were for the future established. "For," saith some one, "if it was right that we should believe John, much more ought we to believe this man; if him without miracles, much more this man, who besides the testimony of John, hath also the proof from miracles." Seest thou how much the abiding in this place, and the being freed from the presence of evil men, profited them? wherefore Jesus continually leadeth and draweth them away from the company of those persons; as also He seemeth to have done under the old Covenant, forming and ordering the Jews in all points, in the desert, at a distance from the Egyptians.

John 11:1-2 — Homily on the Gospel of John 62

Many men, when they see any of those who are pleasing to God suffering anything terrible, as, for instance, having fallen into sickness, or poverty, and any other the like, are offended, not knowing that to those especially dear to God it belongeth to endure these things; since Lazarus also was one of the friends of Christ, and was sick. Not without a cause nor by chance hath the writer mentioned whence Lazarus was, but for a reason which he will afterwards tell us. He also for our advantage informeth us who were Lazarus' sisters; and, moreover, what Mary had more (than the other), going on to say, "It was that Mary which anointed the Lord with ointment." Here some doubting say, "How did the Lord endure that a woman should do this?" In the first place then it is necessary to understand, that this is not the harlot mentioned in Matthew, or the one in Luke, but a different person; they were harlots full of many vices, but she was both grave and earnest; for she showed her earnestness about the entertainment of Christ. The Evangelist also means to show, that the sisters too loved Him, yet He allowed Lazarus to die. But why did they not, like the centurion and the nobleman, leave their sick brother, and come to Christ, instead of sending? They were very confident in Christ, and had towards Him a strong familiar feeling. Besides, they were weak women, and oppressed with grief; for that they acted not in this way as thinking slightly of Him, they afterwards showed.

John 11:3 — Homily on the Gospel of John 62

"Behold, he whom thou lovest is sick." They desired to draw on Christ to pity, for they still gave heed to Him as to a man. This is plain from what they say, "If thou hadst been here, he had not died," and from their saying, not, "Behold, Lazarus is sick," but "Behold, he whom thou lovest is sick."

John 11:4 — Homily on the Gospel of John 62

"This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby." Observe how He again asserteth that His glory and the Father's is One; for after saying "of God," He hath added, "that the Son of God might be glorified." "This sickness is not unto death." Since He intended to tarry two days where He was, He for the present sendeth away the messengers with this answer. Wherefore we must admire Lazarus' sisters, that after hearing that the sickness was "not unto death," and yet seeing him dead, they were not offended, although the event had been directly contrary. But even so they came to Him, and did not think that He had spoken falsely. The expression "that" in this passage denotes not cause, but consequence; the sickness happened from other causes, but He used it for the glory of God.

John 11:5 — Homily on the Gospel of John 62

"Jesus loved Martha, and her sister, and Lazarus." That we should never be discontented or vexed if any sickness happen to good men, and such as are dear to God.

John 11:6 — Homily on the Gospel of John 62

"And having said this, He tarried two days." Wherefore tarried He? That Lazarus might breathe his last, and be buried; that none might be able to assert that He restored him when not yet dead, saying that it was a lethargy, a fainting, a fit, but not death. On this account He tarried so long, that corruption began, and they said, "He now stinketh."

John 11:7 — Homily on the Gospel of John 62

"Then saith He to his disciples, Let us go into Judea." Why, when He never in other places told them beforehand where He was going, doth He tell them here? They had been greatly terrified, and since they were in this way disposed, He forewarneth them, that the suddenness might not trouble them.

John 11:8 — Homily on the Gospel of John 62

"The Jews of late sought to stone Thee, and goest Thou thither again?" They therefore had feared for Him also, but for the more part rather for themselves; for they were not yet perfect. So Thomas, shaking with fear, said, "Let us go, that we also may die with Him," because Thomas was weaker and more unbelieving than the rest. But see how Jesus encourageth them by what He saith.

John 11:9-10 — Homily on the Gospel of John 62

"Are there not twelve hours of the day?" He either saith this, that "he who is conscious to himself of no evil, shall suffer nothing dreadful; only he that doeth evil shall suffer, so that we need not fear, because we have done nothing worthy of death"; or else that, "he who seeth the light of this world is in safety; and if he that seeth the light of this world is in safety, much more he that is with Me, if he separate not himself from Me." Having encouraged them by these words, He addeth, that the cause of their going thither was pressing, and showeth them that they were about to go not unto Jerusalem, but unto Bethany.

John 11:11 — Homily on the Gospel of John 62

Having encouraged them by these words, He addeth, that the cause of their going thither was pressing, and showeth them that they were about to go not unto Jerusalem, but unto Bethany. "Our friend Lazarus," He saith, "sleepeth, but I go that I may awake him out of sleep." That is, "I go not for the same purpose as before, again to reason and contend with the Jews, but to awaken our friend." "Then said His disciples, Lord, if he sleep he shall do well." This they said not without a cause, but desiring to hinder the going thither. "Sayest Thou," asks one of them, "that he sleepeth? Then there is no urgent reason for going." Yet on this account He had said, "Our friend," to show that the going there was necessary.

John 11:12 — Homily on the Gospel of John 62

"Then said His disciples, Lord, if he sleep he shall do well." This they said not without a cause, but desiring to hinder the going thither. "Sayest Thou," asks one of them, "that he sleepeth? Then there is no urgent reason for going." Yet on this account He had said, "Our friend," to show that the going there was necessary.

John 11:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 2.) But if any one say, that the disciples could not but have known that our Lord meant Lazarus's death, when He said, that I may awake him; because it would have been absurd to have gone such a distance merely to awake Lazarus out of sleep; we answer, that our Lord's words were a kind of enigma to the disciples, here as elsewhere often.

John 11:14 — Homily on the Gospel of John 62

When therefore their disposition was somewhat reluctant, He said, "He is dead." The former word He spake, desiring to prove that He loved not boasting; but since they understood not, He added, "He is dead." "And I am glad for your sakes." Why "for your sakes"? "Because I have forewarned you of his death, not being there, and because when I shall raise him again, there will be no suspicion of deceit." Seest thou how the disciples were yet imperfect in their disposition, and knew not His power as they ought? and this was caused by interposing terrors, which troubled and disturbed their souls. When He said, "He sleepeth," He added, "I go to awake him"; but when He said, "He is dead," He added not, "I go to raise him"; for He would not foretell in words what He was about to establish certainly by works, everywhere teaching us not to be vainglorious, and that we must not make promises without a cause.

John 11:15 — Homily on the Gospel of John 62

"And I am glad for your sakes." Why "for your sakes"? "Because I have forewarned you of his death, not being there, and because when I shall raise him again, there will be no suspicion of deceit." Seest thou how the disciples were yet imperfect in their disposition, and knew not His power as they ought? and this was caused by interposing terrors, which troubled and disturbed their souls. When He said, "He sleepeth," He added, "I go to awake him"; but when He said, "He is dead," He added not, "I go to raise him"; for He would not foretell in words what He was about to establish certainly by works, everywhere teaching us not to be vainglorious, and that we must not make promises without a cause. If any one ask, "How did the disciples imagine sleep? How did they not understand that death was meant from His saying, 'I go to awake him?' for it was folly if they expected that He would go fifteen stadia to awake him"; we would reply, that they deemed this to be a dark saying, such as He often spake to them.

John 11:16 — Homily on the Gospel of John 62

"Let us go, that we also may die with Him." Some say that he desired himself to die; but it is not so; the expression is rather one of cowardice. Yet he was not rebuked, for Christ as yet supported his weakness, but afterwards he became stronger than all, and invincible. For the wonderful thing is this; that we see one who was so weak before the Crucifixion, become after the Crucifixion, and after having believed in the Resurrection, more zealous than any. So great was the power of Christ. The very man who dared not go in company with Christ to Bethany, the same while not seeing Christ ran well nigh through the inhabited world, and dwelt in the midst of nations that were full of murder, and desirous to kill him.

John 11:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 2) Our Lord had stayed two days, and the messenger had come the day before; the very day on which Lazarus died. This brings us to the fourth day.

John 11:18-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 2) Two miles. This is mentioned to account for so many coming from Jerusalem: And many of the Jews came to Martha and Mary, to comfort them concerning their brother. But how could the Jews be consoling the beloved of Christ, when they had resolved that whoever confessed Christ should be put out of the synagogue? Perhaps the extreme affliction of the sisters excited their sympathy; or they wished to show respect for their rank. Or perhaps they who came were of the better sort; as we find many of them believed. Their presence is mentioned to do away with all doubt of the real death of Lazarus.

John 11:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 2.) Martha does not take her sister with her, because she wants to speak with Christ alone, and tell Him what has happened. When her hopes had been raised by Him, then she went her way, and called Mary.

John 11:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 3) She believed in Christ, but she believed not as she ought. She did not speak as if He were God: If Thou hadst been here, my brother had not died.

John 11:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 3) Nor did she know that He wrought His miracles by His own independent power: But I know that even now, whatsoever Thou will ask of God, God will give it Thee. She only thinks Him some very gifted man.

John 11:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 3) But our Lord taught her the truths which she did not know: Jesus saith unto her, Thy brother shall rise again. Observe, He does not say, I will ask God, that he may rise again, nor on the other hand does He say, I want no help, I do all things of Myself; a declaration which would have been too much for the woman; but something between the two, He shall rise again.

John 11:25-26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii) She had often heard Christ speak of the resurrection. Jesus now declares His power more plainly: Jesus said unto her, I am the resurrection and the life. He needed therefore none to help Him; for if He did, how could He be the resurrection. And if He is the life, He is not confined by place, but is every where, and can heal every where. (Hom. lxii) To Martha's, Whatsoever Thou shall ask, He replies, He that believeth in Me, though he were dead, yet shall he live: showing her that He is the Giver of all good, and that we must ask of Him. Thus He leads her to the knowledge of high truths; and whereas she had been enquiring only about the resurrection of Lazarus, tells her of a resurrection in which both she and all present would share.

John 11:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 3) She seems not to have understood His words; i. e. she saw that He meant something great, but did not see what that was. She is asked one thing, and answers another.

John 11:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 3) Christ's words had the effect of stopping Martha's grief. In her devotion to her Master she had no time to think of her afflictions: And when she had so said, she went her way, and called Mary her sister secretly. (Hom. lxii) She calls her sister secretly, in order not to let the Jews know that Christ was coming. (non occ.). For had they known, they would have gone, and not been witnesses of the miracle.

John 11:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxiii. 1) While the rest sat around her in her sorrow, she did not wait for the Master to come to her, but, not letting her grief detain her, rose immediately to meet Him; As soon as she heard that, she arose quickly, and came unto Him. (Hom. lxiii. 1) He went slowly, that He might not seem to catch at an occasion of working a miracle, but to have it forced upon Him by others asking. Mary, it is said, arose quickly, and thus anticipated His coming. The Jews accompanied her: The Jews then which were with her in the house, and comforted her, when they saw Mary that she arose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.

John 11:30-31 — Homily on the Gospel of John 63

"Jesus was not yet come into the town." He proceeded somewhat slowly, that He might not seem to fling Himself upon the miracle, but rather to be entreated by them. At least, it is either with an intention of implying this that the Evangelist has said the, "riseth up quickly," or else he showeth that she ran so as to anticipate Christ's arrival. She came not alone, but drawing after her the Jews that were in the house. Very wisely did her sister call her secretly, so as not to disturb those who had come together, and not mention the cause either; for assuredly many would have gone back, but now as though she were going to weep, all followed her. By these means again it is proved that Lazarus was dead.

John 11:32 — Homily on the Gospel of John 63

"And she fell at His feet." She is more ardent than her sister. She regarded not the multitude, nor the suspicion which they had concerning Him, for there were many of His enemies, who said, "Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?"; but cast out all mortal things in the presence of her Master, and was given up to one thing only, the honor of that Master.

John 11:33 — Homily on the Gospel of John 63

What doth Christ? He converseth not at all with her for the present, nor saith to her what He said to her sister, (for a great multitude was by, and this was no fit time for such words,) He only acteth measurably and condescendeth; and to prove His human nature, weepeth in silence, and deferreth the miracle for the present. For since that miracle was a great one, and such as He seldom wrought, and since many were to believe by means of it, lest to work it without their presence should prove a stumbling-block to the multitude, and so they should gain nothing by its greatness, in order that He might not lose the quarry, He draweth to Him many witnesses by His condescension, and showeth proof of His human nature. He weepeth, and is troubled; for grief is wont to stir up the feelings. Then rebuking those feelings, (for He "groaned in spirit" meaneth, "restrained His trouble,") He asked, "Where have ye laid him?"

John 11:33-34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxiii. 1) Christ did not answer Mary, as He had her sister, on account of the people present. In condescension to them He humbled Himself, and let His human nature be seen, in order to gain them as witnesses to the miracle: When Jesus therefore saw her weeping, and the Jews also weeping which came with her, He groaned in His spirit, and was troubled. (Hom. lxiii. 1) He did not wish to thrust the miracle upon them, but to make them ask for it, and thus do away with all suspicions. (Hom. lxiii. 1) He had not yet raised any one from the dead; and seemed as if He came to weep, not to raise to life. Wherefore they say to Him, Come and see.

John 11:34 — Homily on the Gospel of John 63

"Where have ye laid him?" So that the question might not be attended with lamentation. But why doth He ask? Because He desired not to cast Himself on the miracle, but to learn all from them, to do all at their invitation, so as to free the miracle from any suspicion.

John 11:35 — Homily on the Gospel of John 63

"Jesus wept." Seest thou that He had not as yet shown any sign of the raising, and goeth not as if to raise Lazarus, but as if to weep? For the Jews show that He seemed to them to be going to bewail, not to raise him.

John 11:36-37 — Homily on the Gospel of John 63

"Behold how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?" Not even amid calamities did they relax their wickedness. Yet what He was about to do was a thing far more wonderful; for to drive away death when it hath come and conquered, is far more than to stay it when coming on. They therefore slander Him by those very points through which they ought to have marveled at His power. They allow for the time that He opened the eyes of the blind, and when they ought to have admired Him on account of that miracle, they, by means of this latter case, cast a slur upon it, as though it had not even taken place. And not from this only are they shown to be all corrupt, but because when He had not yet come, nor exhibited any action, they prevent Him with their accusations without waiting the end of the matter. Seest thou how corrupt was their judgment?

John 11:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxiii. 1) It was His enemies who said this. The very works, which should have evidenced His power, they turn against Him, as if He had not really done them. This is the way that they speak of the miracle of opening the eyes of the man that was born blind. They even prejudge Christ before He has come to the grave, and have not the patience to wait for the issue of the matter.

John 11:38 — Homily on the Gospel of John 63

He cometh then to the tomb; and again rebuketh His feelings. Why doth the Evangelist carefully in several places mention that "He wept," and that, "He groaned"? That thou mayest learn that He had of a truth put on our nature. For when this Evangelist is remarkable for uttering great things concerning Christ more than the others, in matters relating to the body, here he also speaketh much more humbly than they. For instance, concerning His death he hath said nothing of the kind; the other Evangelists declare that He was exceedingly sorrowful, that He was in an agony; but John, on the contrary, saith, that He even cast the officers backwards. So that he hath made up here what is omitted there, by mentioning His grief. When speaking of His death, Christ saith "I have power to lay down My life", and then He uttereth no lowly word; therefore at the Passion they attribute to Him much that is human, to show the reality of the Dispensation. And Matthew proves this by the Agony, the trouble, the trembling, and the sweat; but John by His sorrow.

John 11:38-39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxiii. 2) But why did He not raise him without taking away the stone? Could not He who moved a dead body by His voice, much more have moved a stone? He purposely did not do so, in order that the miracle might take place in the sight of all; to give no room for saying, as they had said in the case of the blind man, This is not he. Now they might go into the grave, and feel and see that this was the man. (Hom. lxiii. 2) Thus every thing tends to stop the months of the unbelieving. Their hands take away the stone, their ears hear Christ's voice, their eyes see Lazarus come forth, they perceive the smell of the dead body.

John 11:39 — Homily on the Gospel of John 63

"He saith, Take ye away the stone." Why did not He when at a distance summon Lazarus, and place him before their eyes? Or rather, why did He not cause him to arise while the stone yet lay on the grave? For He who was able by His voice to move a corpse, and to show it again endowed with life, would much more by that same voice have been able to move a stone; He who empowered by His voice one bound and entangled in the grave-clothes to walk, would much more have been able to move a stone; why then did He not so? In order to make them witnesses of the miracle; that they might not say as they did in the case of the blind man, "It is he," "It is not he." For their hands and their coming to the tomb testified that it was indeed he.

John 11:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxiii) She did not remember what He said above, He that believeth in Me, though he were dead, yet shall he live. To the disciples He had said, That the Son of God might be glorified thereby; here it is the glory of the Father He speaks of. The difference is made to suit the different hearers. Our Lord could not rebuke her before such a number, but only says, Thou shalt see the glory of God.

John 11:41-42 — Homily on the Gospel of John 64

"Then they took up the stone where the dead man lay. And Jesus lifted up His eyes, and said, Father, I thank Thee that Thou hast heard Me. And I knew that Thou hearest Me always, but because of the people that stand by I said it, that they might believe that Thou hast sent Me." Let us then ask the heretic, Did He receive an impulse from the prayer, and so raise the dead man? How then did He work other miracles without prayer? saying, "Thou evil spirit, I charge thee, come out of him"; and, "I will, be thou clean"; and, "Arise, take up thy bed"; and, "Thy sins be forgiven thee"; and to the sea, "Peace, be still." In short, what hath He more than the Apostles, if so be that He also worketh by prayer? Or rather I should say, that neither did they work all with prayer, but often they wrought without prayer, calling upon the Name of Jesus. Now, if His Name had such great power, how could He have needed prayer? Had He needed prayer, His Name would not have availed.

John 11:43 — Homily on the Gospel of John 64

"And when He had thus spoken, He cried with a loud voice." Why said He not, "In the name of My Father come forth"? Or why said He not, "Father, raise him up"? Why did he omit all these expressions, and after assuming the attitude of one praying, show by His actions His independent authority? Because this also was a part of His wisdom, to show condescension by words, but by His deeds, power. For since they had nothing else to charge Him with except that He was not of God, and since in this way they deceived many, He on this account most abundantly proveth this very point by what He saith, and in the way that their infirmity required. For it was in His power by other means to show at once His agreement with the Father and His own dignity, but the multitude could not ascend so far. And He saith, "Lazarus, come forth."

John 11:44 — Homily on the Gospel of John 64

"He called, and the dead man came forth wrapped." Then that the matter might not seem to be an appearance, (for his coming forth bound did not seem to be less marvelous than his resurrection,) Jesus commanded to loose him, in order that having touched and having been near him, they might see that it was really he. And He saith, "Let him go." Seest thou His freedom from boastfulness? He doth not lead him on, nor bid him go about with Him, lest He should seem to any to be showing him; so well knew He how to observe moderation.

John 11:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxiv. c. 3) Him of whose divinity they had received such certain proofs, they call only a man.

John 11:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxiv. 3) They say this to alarm the people; as if they were incurring the suspicion of setting up an usurper. If, say they, the Romans in crowds follow Him, they will suspect us of setting up a tyranny, and will destroy our state. But this was wholly a fiction of their own. For what was the fact? Did He take armed men about with Him, did He go with horsemen in His train? Did He not rather choose desert places to go to? However, that they might not be suspected of consulting only their own interests, they declare the whole state is in danger.

John 11:48-49 — Homily on the Gospel of John 65

They said that they would kill Jesus, lest the Romans should come and take away their place and nation; and when they had killed Him, these things happened unto them, and when they had done that by doing which they thought to escape, they yet did not escape. He who was slain is in Heaven, and they who slew have for their portion hell. Yet they did not consider these things; but what? "They desired," It saith, "from that day forth to kill Him," for they said, "The Romans will come, and will take away our nation; and a certain one of them, Caiaphas, being High Priest that year, said," (being more shameless than the rest,) "Ye know nothing." What the others made matter of doubt, and put forth in the way of deliberation, this man cried aloud, shamelessly, openly, audaciously.

John 11:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxiv) When they hesitated, and asked, What do we? one of them gave most cruel and shameless advice, viz. Caiaphas, who was High Priest that same year.

John 11:51-52 — Homily on the Gospel of John 65

Seest thou how great is the force of the High Priest's authority? or, since he had in any wise been deemed worthy of the High Priesthood, although unworthy thereof, he prophesied, not knowing what he said; and the grace merely made use of his mouth, but touched not his accursed heart. Indeed many others have foretold things to come, although unworthy to do so, as Nebuchadnezzar, Pharaoh, Balaam; and the reason of all is evident. But what he saith is of this kind. "Ye still sit quiet, ye give heed but carelessly to this matter, and know not how to despise one man's safety for the sake of the community." See how great is the power of the Spirit; from an evil imagination It was able to bring forth words full of marvelous prophecy. The Evangelist calleth the Gentiles "children of God," from what was about to be: as also Christ Himself saith, "Other sheep I have," so calling them from what should afterwards come to pass.

John 11:53 — Homily on the Gospel of John 65

And, in truth, had sought to do so before; for the Evangelist saith, "Therefore the Jews sought to kill Him"; and, "Why seek ye to kill Me?" But then they only sought, now they ratified their determination, and treated the action as their business.

John 11:54 — Homily on the Gospel of John 65

Again He saveth Himself in a human manner, and this He doth continually. But I have mentioned the reason for which He often departed and withdrew. And at this time He dwelt in Ephratah, near the wilderness, and there He tarried with His disciples. How thinkest thou that those disciples were confounded when they beheld Him saving Himself after the manner of a man? After this no man followed Him. For since the Feast was nigh, all were running to Jerusalem; but they, at a time when all others were rejoicing and holding solemn assembly, hide themselves, and are in danger. Yet still they tarried with Him. For they hid themselves in Galilee, at the time of the Passover and the Feast of Tabernacles; and after this again during the Feast, they only of all were with their Master in flight and concealment, manifesting their good will to Him. Hence Luke recordeth that He said, "I abode with you in temptations"; and this He said, showing that they were strengthened by His influence.

John 11:55 — Homily on the Gospel of John 65

A marvelous purification, with a murderous will, with homicidal intentions, and bloodstained hands!

John 11:55-57 — Homily on the Gospel of John 65

By means of the Passover they plotted against Him, and made the time of feasting a time of murder, that is, He there would fall into their hands, because the season summoned Him. What impiety! When they needed greater carefulness, and to forgive those who had been taken for the worst offenses, then they attempted to ensnare One who had done no wrong. Yet by acting thus they had already not only profited nothing, but become ridiculous. For this end coming among them continually He escapeth, and restraineth them when they take counsel to kill Him, and maketh them to be in perplexity, desiring to prick them by the display of His power; that when they took Him, they might know that what had been done was done, not by their power, but by His permission. For not even at that time could they take Him, and this though Bethany was near; and when they did take Him, He cast them backwards.

John 12:2-3 — Homily on the Gospel of John 65

This was a proof of the genuineness of his resurrection, that after many days he both lived and ate. "And Martha ministered"; whence it is clear that the meal was in her house, for they received Jesus as loving and beloved. Some, however, say, that it took place in the house of another. Mary did not minister, for she was a disciple. Here again she acted in the more spiritual manner. For she did not minister as being invited, nor did she afford her services to all alike. But she directeth the honor to Him alone, and approacheth Him not as a man, but as a God. On this account she poured out the ointment, and wiped (His feet) with the hairs of her head, which was the action of one who did not entertain the same opinion concerning Him as did others; yet Judas rebuked her, under the pretense forsooth of carefulness.

John 12:6 — Homily on the Gospel of John 65

How then saith another Evangelist, that all the disciples used these words? All used them, and so did he, but the others not with like purpose. And if any one ask why He put the bag of the poor in the hands of a thief, and made him steward who was a lover of money, we would reply, that God knoweth the secret reason; but that, if we may say something by conjecture, it was that He might cut off from him all excuse. For he could not say that he did this thing from love of money, (for he had in the bag sufficient to allay his desire,) but from excessive wickedness which Christ wished to restrain, using much condescension towards him. Wherefore He did not even rebuke him as stealing, although aware of it, stopping the way to his wicked desire, and taking from him all excuse.

John 12:7-8 — Homily on the Gospel of John 65

What then saith Christ? "She hath done a good work for My burying." But why did He not expose the disciple in the case of the woman, nor say to him what the Evangelist hath declared, that on account of his own thieving he rebuked her? In His abundant longsuffering He wished to bring him to a better mind. For because He knew that he was a traitor, He from the beginning often rebuked him, saying, "Not all believe," and, "One of you is a devil." He showed them that He knew him to be a traitor, yet He did not openly rebuke him, but bare with him, desiring to recall him.

John 12:9-11 — Homily on the Gospel of John 66

As wealth is wont to hurl into destruction those who are not heedful, so also is power; the first leads into covetousness, the second into pride. See, for instance, how the subject multitude of the Jews is sound, and their rulers corrupt; for that the first of these believed Christ, the Evangelists continually assert, saying, that "many of the multitude believed on Him"; but they who were of the rulers, believed not. And they themselves say, not the multitude, "Hath any of the rulers believed on Him?" But what saith one? "The multitude who know not God are accursed"; the believers they call accursed, and themselves the slayers, wise. In this place also, having beheld the miracle, the many believed; but the rulers were not contented with their own evil deeds, they also attempted to kill Lazarus. Suppose they did attempt to slay Christ because He broke the Sabbath, because He made Himself equal to the Father, and because of the Romans whom ye allege, yet what charge had they against Lazarus, that they sought to kill him? Is the having received a benefit a crime? Seest thou how murderous is their will? Yet He had worked many miracles; but none exasperated them so much as this one, not the paralytic, not the blind. For this was more wonderful in its nature, and was wrought after many others, and it was a strange thing to see one, who had been dead four days, walking and speaking. An honorable action, in truth, for the feast, to mix up the solemn assembly with murders. Besides, in the one case they thought to charge Him concerning the Sabbath, and so to draw away the multitudes; but here, since they had no fault to find with Him, they make the attempt on the man who had been healed. For here they could not even say that He was opposed to the Father, since the prayer stopped their mouths. Since then the charge which they continually brought against Him was removed, and the miracle was evident, they hasten to murder. So that they would have done the same in the case of the blind man, had it not been in their power to find fault respecting the Sabbath. Besides, that man was of no note, and they cast him out of the temple; but Lazarus was a person of distinction, as is clear, since many came to comfort his sisters; and the miracle was done in the sight of all, and most marvelously. On which account all ran to see. This then stung them, that while the feast was going on, all should leave it and go to Bethany. They set their hand therefore to kill him, and thought they were not daring anything, so murderous were they. On this account the Law at its commencement opens with this, "Thou shall not kill"; and the Prophet brings this charge against them, "Their hands are full of blood."

John 12:12 — Homily on the Gospel of John 66

But how, after not walking openly in Jewry, and retiring into the wilderness, doth He again enter openly? Having quenched their anger by retiring, He cometh to them when they were stilled.

John 12:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxiv) The Law enjoined, that on the tenth day of the first month a lamb or a kid should be shut up in the house, and be kept to the fourteenth day of the same month, on the evening of which day it was sacrificed. In accordance with this law, the Elect Lamb, the Lamb without spot, when He went up to Jerusalem to be immolated for the sanctification of the people, went up five days before, i. e. on the tenth day.

John 12:13 — Homily on the Gospel of John 66

Seest thou that this most choked them, the persuasion which all men had that He was not an enemy of God? And this most divided the people, His saying that He came from the Father.

John 12:14-15 — Homily on the Gospel of John 66

"Rejoice greatly, daughter of Zion"? Because all their kings had for the most part been an unjust and covetous kind of men, and had given them over to their enemies, and had perverted the people, and made them subject to their foes; "Be of good courage," It saith, "this is not such an one, but meek and gentle"; as is shown by the ass, for He entered not with an army in His train, but having an ass alone.

John 12:16 — Homily on the Gospel of John 66

"But this," saith the Evangelist, "the disciples knew not, that it was written of Him." Seest thou that they were ignorant on most points, because He did not reveal to them? For when He said, "Destroy this Temple, and in three days I will raise it up," neither then did the disciples understand. And another Evangelist saith, that "the saying was hid from them," and they knew not that He should rise from the dead. Now this was with reason concealed from them, (wherefore another Evangelist saith, that as they heard it from time to time, they grieved and were dejected, and this because they understood not the saying concerning the Resurrection,) it was with reason concealed, as being too high for them: but why was not the matter of the ass revealed to them? Because this was a great thing also. But observe the wisdom of the Evangelist, how he is not ashamed to parade their former ignorance. That it was written they knew, that it was written of Him they knew not. For it would have offended them if He being a King were about to suffer such things, and be so betrayed. Besides, they could not at once have taken in the knowledge of the Kingdom of which He spake; for another Evangelist saith, that they thought the words were spoken of a kingdom of this world.

John 12:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxvi. 2) The world means here the crowd. This seems to be the speech of that part who were sound in their faith, but dared not profess it. They try to deter the rest by exposing the insuperable difficulties they would have to contend with.

John 12:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxvi. 2) The time being now near, when they would be made proselytes. They hear Christ talked of, and wish to see Him: The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.

John 12:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxvii. 2) As being the elder disciple. He had heard our Saviour say, Go not into the way of the Gentiles; (Matt. 10:5) and therefore he communicates with his fellow-disciple, and they refer the matter to their Lord: And again Andrew and Philip tell Jesus.

John 12:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxvi. 2) He illustrates His discourse by an example from nature. A grain of corn produces fruit, after it has died. How much more then must the Son of God? The Gentiles were to be called after the Jews had finally offended; i. e. after His crucifixion. Now then that the Gentiles of their own accord offered their faith, He saw that His crucifixion could not be far off.

John 12:25 — Homily on the Gospel of John 67

Sweet is the present life, and full of much pleasure, yet not to all, but to those who are riveted to it. Since, if any one look to heaven and see the beauteous things there, he will soon despise this life, and make no account of it. Just as the beauty of an object is admired while none more beautiful is seen, but when a better appears, the former is despised. If then we would choose to look to that beauty, and observe the splendor of the kingdom there, we should soon free ourselves from our present chains; for a kind of chain it is, this sympathy with present things. And hear what Christ saith to bring us in to this, "He that loveth his life shall lose it, and he that hateth his life in this world shall keep it unto life eternal; if any man serve Me let him follow Me"; and, "Where I am, there is My servant also." The words seem like a riddle, yet they are not so, but are full of much wisdom.

John 12:26 — Homily on the Gospel of John 67

"If any man serve Me, let him follow Me." Speaking of death, and requiring the following which is by works. For certainly he that serveth must follow him who is served. And observe at what time He said these things to them; not when they were persecuted, but when they were confident; when they thought they were in safety on account of the honor and attention of the many, when they might rouse themselves and hear, "Let him take up his cross, and follow Me" (Matt. xvi. 24); that is, "Be ever prepared against dangers, against death, against your departure hence." Then after He had spoken what was hard to bear, He putteth also the prize. And of what kind was this? The following Him, and being where He is; showing that Resurrection shall succeed death.

John 12:27-28 — Homily on the Gospel of John 67

"Now is My soul troubled; and what shall I say? Father, save me from this hour." "But surely this is not the expression of one urging them to go even to death." Nay, it is that of one greatly so urging them. For lest they should say, that "He being exempt from mortal pains easily philosophizes on death, and exhorts us being himself in no danger," He showeth, that although feeling its agony, on account of its profitableness He declineth it not. But these things belong to the Dispensation, not the Godhead. Wherefore He saith, "Now is My soul troubled"; since if this be not the case, What connection hath that which was spoken, and His saying, "Father, save Me from this hour"? And so troubled, that He even sought deliverance from death, if at least it were possible to escape. These were the infirmities of His human nature.

John 12:30 — Homily on the Gospel of John 67

"This Voice came not because of Me, but for your sakes." They thought that it thundered, or that an Angel spake to Him. And how did they think this? Was not the voice clear and distinct? It was, but it quickly flew away from them as being of the grosser sort, carnal and slothful. And some of them caught the sound only, others knew that the voice was articulate, but what it meant, knew not. What saith Christ? "This Voice came not because of Me, but for your sakes." "Not that I may learn by it anything of which I am ignorant, (for I know all that belongeth to the Father,) but for your sakes." For when they said, "An Angel hath spoken unto Him," or "It hath thundered," and gave not heed to Him, He saith, "it was for your sakes," that even so ye might be led to enquire what the words meant.

John 12:31 — Homily on the Gospel of John 67

"Now is the judgment of this world, now shall the prince of this world be cast down." What connection hath this with, "I have glorified, and will glorify"? Much, and closely harmonizing. For when God saith, "I will glorify," He showeth the manner of the glorifying. What is it? That one should be cast down. But what is, "the judgment of this world"? It is as though He said, "there shall be a tribunal and a retribution." How and in what way? "He slew the first man, having found him guilty of sin, (for 'by sin death entered'-Rom. v. 12;) but in Me this he found not. Why then did he spring upon Me and give Me over to death? Why did he put into the mind of Judas to destroy Me?" (Tell me not that it was God's dispensation, for this belongeth not to the devil, but His wisdom; for the present let the disposition of that evil one be enquired into.) "How then is the world judged in Me?" It shall be said, as if a court of justice were sitting, to Satan, "Well, thou hast slain all men, because thou didst find them guilty of sin. But why didst thou slay Christ? Is it not clear that thou didst it wrongfully?" Therefore in Him the whole world shall be avenged.

John 12:32-33 — Homily on the Gospel of John 67

"And I, if I be lifted up, will draw all men unto Me." That is, "even those of the Gentiles." And that no one may ask, "How shall he be cast down, if he is stronger even than Thou art?" He saith, "He is not stronger; how can he be stronger than One who draweth others to Him?" And He speaketh not of the Resurrection, but of what is more than the Resurrection, "I will draw all men to Myself." For had He said, "I shall rise again," it was not yet clear that they would believe; but by His saying, "they shall believe," both are proved at once, both this, and also that He must rise again. For had He continued dead, and been a mere man, no one would have believed.

John 12:34 — Homily on the Gospel of John 68

Deceit is a thing easily detected, and weak, though it be daubed outside with ten thousand colors. For as those who whitewash decayed walls, cannot by the plastering make them sound, so too those who lie are easily found out, as in fact was the case here with the Jews. For when Christ said to them, "If I be lifted up I will draw all men unto Me; We have heard," saith one of them, "out of the Law, that Christ remaineth forever; and how sayest thou, that the Son of Man must be lifted up? Who is this Son of Man?" Even they then knew that Christ was some Immortal One, and had life without end. And therefore they also knew what He meant; for often in Scripture the Passion and the Resurrection are mentioned in the same place. Thus Isaiah puts them together, saying, "He was led as a sheep to the slaughter" (Isa. liii. 7), and all that follows. David also in the second Psalm, and in many other places, connects these two things. The Patriarch too after saying, "He lay down, He couched as a lion," addeth, "And as a lion's whelp, who shall raise Him up?" (Gen. xlix. 9.) He showeth at once the Passion and the Resurrection. But these men when they thought to silence Him, and to show that He was not the Christ, confessed by this very circumstance that the Christ remaineth forever. And observe their evil dealing; they said not, "We have heard that Christ neither suffereth nor is crucified," but that "He remaineth forever." Yet even this which has been mentioned, would have been no real objection, for the Passion was no hindrance to His Immortality. Hence we may see that they understood many of the doubtful points, and deliberately went wrong.

John 12:35 — Homily on the Gospel of John 68

"Yet a little while," He saith, "is the light with you." Signifying that His death was a removal; for the light of the sun is not destroyed, but having retired for a while appears again. "Walk while ye have the light." Of what season doth He here speak? Of the whole present life, or of the time before the Crucifixion? I for my part think of both, for on account of His unspeakable lovingkindness, many even after the Crucifixion believed. And He speaketh these things to urge them on to the faith, as He also did before, saying, "Yet a little while I am with you." (c. vii. 33.)

John 12:36 — Homily on the Gospel of John 68

"Walk in the light, that ye may become children of the light." That is, "My children." Yet in the beginning the Evangelist saith, "Were born, not of bloods, nor of the will of the flesh, but of God" (c. i. 13); that is, of the Father; while here Himself is said to beget them; that thou mayest understand that the operation of the Father and the Son is One. "Jesus having spoken these things," departed from them, and did hide Himself. Why doth He now "hide Himself"? They took not up stones against Him, nor did they blaspheme Him in any such manner as before; why then did He hide Himself? Walking in men's hearts, He knew that their wrath was fierce, though they said nothing; He knew it boiling and murderous, and waited not till it issued into action, but hid Himself, to allay their ill-will.

John 12:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxviii. 1) And thus the Evangelist tacitly explains it, when he adds, But though He had done so many miracles before them, yet they believed not on Him.

John 12:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxviii. 2) But why then did Christ come? Did He not know that they would not believe in Him? Yes: the Prophets had prohibited this very unbelief, and He came that it might be made manifest, to their confusion and condemnation; That the saying of Esaias the prophet might be fulfilled, which He spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? (Hom. lxviii. 2) That the saying of Esaias might be fulfilled: that here is expressive not of the cause, but of the event. They did not disbelieve because Esaias said they would; but because they would disbelieve, Esaias said they would.

John 12:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxviii. 2) This is a common form of speech among ourselves. I cannot love such a man, meaning by this necessity only a vehement will. The Evangelist says could not, to show that it was impossible that the Prophet should lie, not that it was impossible that they should believe.

John 12:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxviii) For He does not leave us, except we wish Him, as He saith in Hosea, Seeing thou hast forgotten the law of thy God, I will also forget thy children. (Hos. 4:6) Whereby it is plain that we begin to forsake first, and are the cause of our own perdition. For as it is not the fault of the sun, that it hurts weak eyes, so neither is God to blame for punishing those who do not attend to His words.

John 12:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxviii. 2) His glory means the vision of Him sitting on His lofty throne: I saw the Lord sitting upon a throne. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? (Is. 6:1)

John 12:42-43 — Homily on the Gospel of John 69

It is necessary for us to avoid alike all the passions which corrupt the soul, but most especially those, which from themselves generate numerous sins. I mean such as the love of money. It is in truth of itself a dreadful malady, but it becomes much more grievous, because it is the root and mother of all mischiefs. Such also is vainglory. See, for instance, how these men were broken off from the faith through their love of honor. "Many," it saith, "of the chief rulers also believed on Him, but because of the Jews they did not confess Him, lest they should be put out of the synagogue." As He said also to them before, "How can ye believe which receive honor one of another, and seek not the honor that cometh from God only?" (c. v. 44.) So then they were not rulers, but slaves in the utmost slavery. However, this fear was afterwards done away, for nowhere during the time of the Apostles do we find them possessed by this feeling, since in their time both rulers and priests believed. The grace of the Spirit having come, made them all firmer than adamant.

John 12:44-45 — Homily on the Gospel of John 69

"He that believeth on Me, believeth not on Me, but on Him that sent Me." As though He had said, "Why fear ye to believe on Me? Faith passeth to the Father through Me, as doth also unbelief." See how in every way He showeth the unvaryingness of His Essence. He said not, He that believeth "Me," lest any should assert that He spake concerning His words; this might have been said in the case of mere men, for he that believeth the Apostles, believeth not them, but God. But that thou mightest learn that He speaketh here of the belief on His Essence, He said not, "He that believeth My words," but, "He that believeth on Me." "And wherefore," saith some one, "hath He nowhere said conversely, He that believeth on the Father, believeth not on the Father but on Me?" Because they would have replied, "Lo, we believe on the Father, but we believe not on thee." Their disposition was as yet too infirm. Anyhow, conversing with the disciples, He did speak thus: "Ye believe on the Father, believe also on Me" (c. xiv. 1); but seeing that these then were too weak to hear such words, He leadeth them in another way, showing that it is not possible to believe on the Father, without believing on Him. And that thou mayest not deem that the words are spoken as of man, He addeth, "He that seeth Me, seeth Him that sent Me." What then! Is God a body? By no means. The "seeing" of which He here speaketh is that of the mind, thence showing the Consubstantiality. And what is, "He that believeth on Me"? It is as though one should say, "He that taketh water from the river, taketh it not from the river but from the fountain"; or rather this image is too weak, when compared with the matter before us.

John 12:46 — Homily on the Gospel of John 69

"I am come a light into the world." For since the Father is called by this name everywhere both in the Old Testament and in the New, Christ useth the same name also; therefore Paul also calleth Him, "Brightness" (Heb. i. 3), having learnt to do so from this source. And He showeth here His close relationship with the Father, and that there is no separation between them, if so be that He saith that faith on Him is not on Him, but passeth on to the Father. And He called Himself "light," because He delivereth from error, and dissolveth mental darkness.

John 12:47-48 — Homily on the Gospel of John 69

"If any man hear not Me, and believe not, I judge him not, for I came not to judge the world, but to save the world." For lest they should think, that for want of power He passed by the despisers, therefore spake He the, "I came not to judge the world." Then, in order that they might not in this way be made more negligent, when they had learned that "he that believeth is saved, and he that disbelieveth is punished," see how He hath also set before them a fearful court of judgment. "He that rejecteth Me, and receiveth not My words, hath One to judge him." "If the Father judgeth no man, and thou art not come to judge the world, who judgeth him?" "The word that I have spoken, the same shall judge him." For since they said, "He is not from God," He saith this, that, "they shall not then be able to say these things, but the words which I have spoken now, shall be in place of an accuser, convicting them, and cutting off all excuse." "And the word which I have spoken." What manner of word?

John 12:49-50 — Homily on the Gospel of John 69

"For I have not spoken of Myself, but the Father which sent Me, He gave Me a commandment what I should say, and what I should speak." Surely these things were said for their sakes, that they might have no pretense of excuse. Since if this were not the case, what shall He have more than Isaiah? for he too saith the very same thing, "The Lord God giveth me the tongue of the learned, that I should know when I ought to speak a word." (Isa. l. 4, LXX.) What more than Jeremiah? for he too when he was sent was inspired. (Jer. i. 9.) What then Ezekiel? for he too, after eating the roll, so spake. (Ezek. iii. 1.) Otherwise also, they who were about to hear what He said shall be found to be causes of His knowledge. For if when He was sent, He then received commandment what He should say, thou wilt then argue that before He was sent He knew not. And what more impious than these assertions? if (that is) one take the words of Christ in this sense, and understand not the cause of their lowliness? Yet Paul saith, that both he and those who were made disciples knew "what was that good and acceptable and perfect will of God" (Rom. xii. 2), and did the Son not know until He had received commandment? How can this be reasonable? Seest thou not that He bringeth His expressions to an excess of humility, that He may both draw those men over, and silence those who should come after. "And I know that His commandment is life everlasting; whatsoever I speak therefore, even as the Father said unto Me, so I speak." Seest thou the humility of the words? For he that hath received a commandment is not his own master. Yet He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." (c. v. 21.) Hath He then power to quicken whom He will, and to say what He will hath He not power? What He intendeth then by the words is this; "The action hath not natural possibility, that He should speak one set of words, and I should utter another." "And I know that His commandment is life everlasting." He said this to those that called Him a deceiver, and asserted that He had come to do hurt. But when He saith, "I judge not," He showeth that He is not the cause of the perdition of these men. By this He all but plainly testifies, when about to remove from, and to be no more with, them, that "I converse with you, speaking nothing as of Myself, but all as from the Father." And for this cause He confined His discourse to them to humble expressions, that He might say, "Even until the end did I utter this, My last word, to them." What word was that? "As the Father said unto Me, so I speak." "Had I been opposed to God I should have said the contrary, that I speak nothing of what is pleasing to God, so as to attract the honor to Myself, but now I have so referred all things to Him, as to call nothing My own. Why then do ye not believe Me when I say that 'I have received a commandment,' and when I so vehemently remove your evil suspicion respecting rivalry? For as it is impossible for those who have received a commandment to do or say anything but what their senders wish, as long as they fulfill the commandment, and do not forge anything; so neither is it possible for Me to say or do anything except as My Father willeth. For what I do He doeth, because He is with Me, and 'the Father hath not left Me alone.'" (c. viii. 29.) Seest thou how everywhere He showeth Himself connected with Him who begat Him, and that there is no separation? For when He saith, "I am not come of Myself," He saith it not, as depriving Himself of power, but as taking away all alienation or opposition. For if men are masters of themselves, much more the Only-begotten Son.

John 13:1 — Homily on the Gospel of John 70

"Before the feast of the Passover," it saith, "Jesus knowing that His hour was come." Not then "knowing," but (it means) that He did what He did having "known" long ago. "That He should depart." Magnificently the Evangelist calleth His death, "departure." "Having loved His own, He loved them unto the end." Seest thou how when about to leave them He showeth greater love? For the, "having loved, He loved them unto the end," showeth that he omitted nothing of the things which it was likely that one who earnestly loved would do. Why, then did He not this from the beginning? He worketh the greatest things last, so as to render more intense their attachment, and to lay up for them beforehand much comfort, against the terrible things that were about to fall on them. St. John calls them "His own," in respect of personal attachment, since he calls others also "His own," in respect of the work of creation; as when he saith, "His own received Him not." But what meaneth, "which were in the world"? Because the dead also were "His own," Abraham, Isaac, Jacob, and the men of that sort, but they were not in the world. Seest thou that He is the God both of the Old and New (Testament)? But what meaneth, "He loved them unto the end"? It stands for, "He continued loving them unceasingly," and this the Evangelist mentions as a sure proof of great affection. Elsewhere indeed He spake of another (proof), the laying down life for His friends; but that had not yet come to pass. And wherefore did He this thing "now"? Because it was far more wonderful at a time when He appeared more glorious in the sight of all men. Besides, He left them no small consolation now that He was about to depart, for since they were going to be greatly grieved, He by these means introduceth also comfort to the grief.

John 13:2 — Homily on the Gospel of John 70

"And supper being ended, the devil having now put it into the heart of Judas to betray Him." This the Evangelist hath said amazed, showing that Jesus washed the man who had already chosen to betray Him. This also proves his great wickedness, that not even the having shared the salt restrained him, (a thing which is most able to restrain wickedness;) not the fact that even up to the last day, his Master continued to bear with him.

John 13:3 — Homily on the Gospel of John 70

"Jesus knowing that the Father had given all things into His hands, and that He was come from God, and went to God." Here the Evangelist saith, even wondering, that one so great, so very great, who came from God and went to Him, who ruleth over all, did this thing, and disdained not even so to undertake such an action. And by the "giving over," methinks St. John means the salvation of the faithful. For when He saith, "All things are given over to Me of My Father," He speaketh of this kind of giving over; as also in another place He saith, "Thine they were, and Thou gavest them Me"; and again, "No man can come unto Me except the Father draw him"; and, "Except it be given him from heaven." The Evangelist then either means this, or that Christ would be nothing lessened by this action, since He came from God, and went to God, and possessed all things. But when thou hearest of "giving over," understand it in no human sense, for it showeth how He honoreth the Father, and His unanimity with Him. For as the Father giveth over to Him, so He to the Father. And this Paul declares, saying, "When He shall have given over the kingdom to God, even the Father." But St. John hath said it here in a more human sense, showing His great care for them, and declaring His unutterable love, that He now cared for them as for His own; teaching them the mother of all good, even humblemindedness, which He said was both the beginning and the end of virtue. And not without a reason is added the, "He came from God and went to God": but that we may learn that He did what was worthy of One who came thence and went thither, trampling down all pride.

John 13:4-5 — Homily on the Gospel of John 70

"And having risen from supper, and laid aside His garments." Observe how not by the washing only, but in another way also He exhibiteth humility. For it was not before reclining, but after they had all sat down, then He arose. In the next place, He doth not merely wash them, but doth so, putting off His garments. And He did not even stop here, but girded Himself with a towel. Nor was He satisfied with this, but Himself filled (the basin), and did not bid another fill it; He did all these things Himself, showing by all that we must do such things, when we are engaged in well doing, not merely for form's sake, but with all zeal. Now He seemeth to me to have washed the feet of the traitor first from its saying, "He began to wash the disciples' feet."

John 13:6 — Homily on the Gospel of John 70

"Then cometh He to Simon Peter and Peter saith unto Him, Lord, dost Thou wash my feet?" "With those hands," he saith, "with which Thou hast opened eyes, and cleansed lepers, and raised the dead?" For this (question) is very emphatic; wherefore He needed not to have said any more than the, "Thou"; for even of itself this would have sufficed to convey the whole. Some one might reasonably enquire, how none of the others forbade Him, but Peter only, which was a mark of no slight love and reverence. What then is the cause? He seemeth to me to have washed the traitor first, then to have come to Peter, and that the others were afterwards instructed from his case. That He washed some one other before him is clear from its saying, "But when He came to Peter." Yet the Evangelist is not a vehement accuser, for the "began," is the expression of one implying this. And even if Peter were the first, yet it is probable that the traitor, being a forward person, had reclined even before the chief. For by another circumstance also his forwardness is shown, when He dippeth with his Master in the dish, and being convicted, feels no compunction; while Peter being rebuked but once on a former occasion, and for words which he spake from loving affection, was so abashed, that being even distressed and trembling, he begged another to ask a question. But Judas, though continually convicted, felt not.

John 13:7-8 — Homily on the Gospel of John 70

"He saith unto him, What I do thou knowest not now, but thou shall know here after." That is "thou shall know how great is the gain from this, the profit of the lesson, and how it is able to guide us into all humblemindedness." What then doth Peter? He still hinders Him, and saith, "Thou shall never wash my feet." "What doest thou, Peter? Rememberest thou not those former words? Saidst thou not, 'Be merciful to Thyself,' and heardest thou not in return, 'Get thee behind Me, Satan'? Art thou not even so sobered, but art thou yet vehement?" "Yea," he saith, "for what is being done is a great matter, and full of amazement." Since then he did this from exceeding love, Christ in turn subdueth him by the same; and as there He effected this by sharply rebuking him, and saying, "Thou art an offense unto Me," so here also by saying, "If I wash thee not, thou hast no part with Me."

John 13:8-9 — Homily on the Gospel of John 70

What then saith that hot and burning one? "Lord, not my feet only, but also my hands and my head." Vehement in deprecation, he becometh yet more vehement in acquiescence; but both from love. For why said He not wherefore He did this, instead of adding a threat? Because Peter would not have been persuaded. For had He said, "Suffer it, for by this I persuade you to be humbleminded," Peter would have promised it ten thousand times, in order that his Master might not do this thing. But now what saith He? He speaketh of that which Peter most feared and dreaded, the being separated from Him; for it is he who continually asks, "Whither goest Thou?" Wherefore also he said, "I will give even my life for Thee." And if, after hearing, "What I do thou knowest not now, but thou shalt know hereafter," he still persisted, much more would he have done so had he learnt (the meaning of the action). Therefore said He, "but thou shalt know hereafter," as being aware, that should he learn it immediately he would still resist. And Peter said not, "Tell me, that I may suffer Thee," but (which was much more vehement) he did not even endure to learn, but withstands Him, saying, "Thou shalt never wash my feet." But as soon as He threatened, he straightway relaxed his tone. But what meaneth, "Thou shalt know after this"? "After this?" When? "When in My Name thou shall have cast out devils; when thou shalt have seen Me taken up into Heaven, when thou shalt have learnt from the Spirit that I sit on His right hand, then shall thou understand what is being done now."

John 13:10-11 — Homily on the Gospel of John 70

"He that is washed, needeth not save to wash his feet, but is clean every whit; and ye are clean, but not all. For He knew who should betray Him." "And if they are clean, why washeth He their feet?" That we may learn to be modest. On which account He came not to any other part of the body, but to that which is considered more dishonorable than the rest. But what is, "He that is washed"? It is instead of, "he that is clean." Were they then clean, who had not yet been delivered from their sins, nor deemed worthy of the Spirit, since sin still had the mastery, the handwriting of the curse still remaining, the victim not having yet been offered? How then calleth He them "clean"? That thou mayest not deem them clean, as delivered from their sins, He addeth, Behold, "ye are clean through the word that I have spoken unto you." That is, "In this way ye are so far clean; ye have received the light, ye have been freed from Jewish error. For the Prophet also saith, 'Wash you, make you clean, put away the wickedness from your souls'; so that such a one is washed and is clean." Since then these men had cast away all wickedness from their souls, and had companied with Him with a pure mind, therefore He saith according to the word of the Prophet, "he that is washed is clean already." For in that place also It meaneth not the "washing" of water, practiced by the Jews; but the cleansing of the conscience.

John 13:12-13 — Homily on the Gospel of John 71

Now when He had washed their feet, and taken His garments, and sat down, He said, "Know ye what I have done unto you?" He no longer addresseth Himself to Peter only, but to them all. "Ye call Me Lord and Master, and ye say well, for so I am." "Ye call Me." He taketh to Him their judgment, and then that the words may not be thought to be words of their kindness, He addeth, "for so I am." By introducing a saying of theirs, He maketh it not offensive, and by confirming it Himself when introduced from them, unsuspected. "For so I am," He saith. Seest thou how when He converseth with the disciples, He speaketh revealing more what belongeth unto Himself?

John 13:14-15 — Homily on the Gospel of John 71

"If I then," He saith, "your Lord and Master have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you." And yet it is not the same thing, for He is Lord and Master, but ye are fellow-servants one of another. What meaneth then the "as"? "With the same zeal." For on this account He taketh instances from greater actions that we may, if so be, perform the less. Thus schoolmasters write the letters for children very beautifully, that they may come to imitate them though but in an inferior manner. Where now are they who spit on their fellow-servants? where now they who demand honors? Christ washed the feet of the traitor, the sacrilegious, the thief, and that close to the time of the betrayal, and incurable as he was, made him a partaker of His table; and art thou highminded, and dost thou draw up thine eyebrows?

John 13:16 — Homily on the Gospel of John 71

What He said before, this He saith here also, to shame them; "For if the servant is not greater than his master, nor he that is sent greater than him that sent him, and these things have been done by Me, much more ought they to be done by you." Then, lest any one should say, "Why now sayest Thou these things? Do we not already know them?" He addeth this very thing, "I speak not to you as not knowing, but that by your actions ye may show forth the things spoken of." For "to know," belongeth to all; but "to do," not to all. On this account He said, "Blessed are ye if ye do them"; and on this account I continually and ever say the same to you, although ye know it, that I may set you on the work. Since even Jews "know," but yet they are not "blessed"; for they do not what they know.

John 13:17 — Homily on the Gospel of John 71

Then, lest any one should say, "Why now sayest Thou these things? Do we not already know them?" He addeth this very thing, "I speak not to you as not knowing, but that by your actions ye may show forth the things spoken of." For "to know," belongeth to all; but "to do," not to all. On this account He said, "Blessed are ye if ye do them"; and on this account I continually and ever say the same to you, although ye know it, that I may set you on the work. Since even Jews "know," but yet they are not "blessed"; for they do not what they know.

John 13:17-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. Lxxii. 3) As the disciples were about to go forth and to suffer many things, He consoles them by promising His own assistance and that of others; His own, when He says, Happy are ye if ye do them; that of others, in what follows, Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth Me; and he that receiveth Me receiveth Him that sent Me.

John 13:17-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. Lxxi. 2) For all know, but all do not do. He then rebukes the traitor, not openly, but covertly: I speak not of you all.

John 13:18 — Homily on the Gospel of John 71

"I speak not," He saith, "of you all." O what forbearance! Not yet doth He convict the traitor, but veileth the matter, hence giving him room for repentance. He convicteth and yet doth not convict him when He saith thus, "He that eateth bread with Me hath lifted up his heel against Me." It seems to me that the, "The servant is not greater than his lord," was uttered for this purpose also, that if any persons should at any time suffer harm either from domestics or from any of the meaner sort, they should not be offended; looking to the instance of Judas, who having enjoyed ten thousand good things, repaid his Benefactor with the contrary. On this account He added, "He that eateth bread with Me," and letting pass all the rest, He hath put that which was most fitted to restrain and shame him; "he who was fed by Me," He saith, "and who shared My table." And He spake the words, to instruct them to benefit those who did evil to them, even though such persons should continue incurable.

John 13:20 — Homily on the Gospel of John 72

Great is the recompense of care bestowed upon the servants of God, and of itself it yieldeth to us its fruits. For, "he that receiveth you," it saith, "receiveth Me, and he that receiveth Me, receiveth Him that sent Me." Now what can be equal to the receiving Christ and His Father? But what kind of connection hath this with what was said before? What hath it in common with that which He had said, "If ye do these things happy are ye," to add, "He that receiveth you"? A close connection, and very harmonious. Observe how. When they were about to go forth and to suffer many dreadful things, He comforteth them in two ways; one derived from Himself, the other derived from others. "For if," He saith, "ye are truly wise, ever keeping Me in mind, and bearing about all both what I said, and what I did, ye will easily endure terrible things. And not in this way only, but also from your enjoying great attention from all men." The first point He declared when He said, "If ye do these things happy are ye"; the second when He said, "He that receiveth you receiveth Me." For He opened the houses of all men to them, so that both from the sound wisdom of their manners, and the zeal of those who would tend them, they might have twofold comfort.

John 13:21-25 — Homily on the Gospel of John 72

"When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me." Again He bringeth fear on all by not mentioning the traitor by name. "But they are in doubt"; although conscious to themselves of nothing evil; but they deemed the declaration of Christ more to be believed than their own thoughts. Wherefore they "looked one on another." By laying the whole upon one, Jesus would have cut short their fear, but by adding, "one of you," He troubled all. What then? The rest looked upon one another; but the ever fervent Peter "beckoneth" to John. Since he had been before rebuked, and when Christ desired to wash him would have hindered Him, and since he is everywhere found moved indeed by love, yet blamed; being on this account afraid, he neither kept quiet, nor did he speak, but wished to gain information by means of John. But it is a question worth asking, why when all were distressed, and trembling, when their leader was afraid, John like one at ease leans on Jesus' bosom, and not only leans, but even lies on His breast? Nor is this the only thing worthy of enquiry, but that also which follows. What is that? What he saith of himself, "Whom Jesus loved." Why did no one else say this of himself? Yet the others were loved too. But he more than any. And if no other hath said this about him, but he about himself, it is nothing wonderful. Paul too does the same when occasion calls, saying thus, "I knew a man fourteen years ago"; yet in fact he has gone through other no trifling praises of himself.

John 13:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 1) Our Lord after His twofold promise of assistance to the Apostles in their future labours, remembers that the traitor is cut off from both, and is troubled at the thought: When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me.

John 13:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii. 1) As He did not mention Him by name, all began to fear: Then the disciples looked one on another, doubting of whom He spake; not conscious of any evil in themselves, and yet trusting to Christ's words, more than to their own thoughts.

John 13:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii. 1) Whom Jesus loved. This John says to show his own innocence, and also why it was that Peter beckoned to him, inasmuch as he was not Peter's superior: Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. Peter had been just reproved, and therefore, checking the customary vehemence of his love, he did not speak himself now, but made John speak for him. He always appears in Scripture as zealous, and an intimate friend of John's.

John 13:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii. 1) If thou want to know the cause of this familiarity, it is love: Whom Jesus loved. Others were loved, but he was loved more than any.

John 13:23-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

While all were trembling, and not excepting even Peter, their head, John, as the beloved disciple, lay upon Jesus' breast. He then lying on Jesus' breast saith unto Him, Lord, who is it?

John 13:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii. 1) But not even then did our Lord expose the traitor by name; Jesus answered, He it is, to whom I shall give a sop when I have dipped it. Such a mode of declaring him, should itself have turned him from his purpose. Even if a partaking of the same table did not shame him, a partaking of the same bread might have. And when He had dipped the sop, He gave it to Judas Iscariot, the son of Simon.

John 13:27 — SERMON ON THE BETRAYAL BY JUDAS 1.6

Let no one … be a deceiver, no one full of evil, no one holding venom in his mind, lest his partaking lead to condemnation. After Judas took what was offered, the devil hastened into him, not because the devil despised the Lord's body but because he despised Judas for his shamelessness. Thus you may learn concerning those who partake unworthily of the divine mysteries, that these especially are the ones the devil invades and enters at once, just like he did to Judas of old. Honors, indeed, are of benefit to those who are worthy, but those who enjoy them without deserving them are propelled into greater retribution. I say these things not to frighten but to protect you.

John 13:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxii. 1) So long as he was one of the twelve, the devil did not dare to force an entrance into him; but when he was pointed out, and expelled, then he easily leaped into him,

John 13:28-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii. 2.) That thou doest, do quickly, is not a command, or a recommendation, but a reproof, meant to show too that He was not going to offer any hindrance to His betrayal. Now no man at the table knew for what intent He spake this unto him. It is not easy to see, when the disciples had asked, Who is he, and He had replied, He it is to whom I shall give a sop, how it was that they did not understand Him; unless it was that He spoke too low to be heard; and that John lay upon His breast, when he asked the question, for that very reason, i. e. that the traitor might not be made known. For had Christ made him known, perhaps Peter would have killed him. So it was then, that none at the table knew what our Lord meant. But why not John? Because he could not conceive how a disciple could fall into such wickedness: he was far from such wickedness himself, and therefore did not suspect it of others. What they thought He meant we are told in what follows: For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast, or, that he should give something to the poor. (Hom. lxxii. 2.) None of the disciples contributed this money, but it is hinted that it was certain women, who, it is said, ministered to Him of their means. But how was it that He Who forbad scrip, and staff, and money, carried bags for the relief of the poor? It was to show thee, that even the very poor, those who are crucified to this world, ought to attend to this duty. He did many things in order to instruct us in our duty.

John 13:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii. 2.) It follows: And it was night, to show the impetuosity of Judas, in persisting in spite of the unseasonableness of the hour.

John 13:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii. 2.) i. e. by Himself, not by any other. And shall straightway glorify Him, i. e. not at any distant time, but immediately, while He is yet on the very cross shall His glory appear. For the sun was darkened, rocks were rent, and many bodies of those that slept arose. In this way He restores the drooping spirits of His disciples, and persuades them, instead of sorrowing, to rejoice.

John 13:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii. 3) And therefore He said, little children; for He did not mean to speak to them, as He had to the Jews. Ye cannot follow Me now, He says, in order to rouse the love of His disciples. For the departure of loved friends kindles all our affection, and especially if they are going to a place where we cannot follow them. He purposely too speaks of His death, as a kind of translation, a happy removal to a place, where mortal bodies do not enter.

John 13:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii. 3) Or, as I have loved you: for My love has not been the payment of something owing to you, but had its beginning on My side. And ye ought in like manner to do one another good, though ye may not owe it.

John 13:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii. 4) Passing over the miracles, which they were to perform, He makes love the distinguishing mark of His followers; By this shall all men know that ye are My disciples, if ye have love one to another. This it is that evidences the saint or the disciple, as He calls him.

John 13:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiii. 3) Great is love, and stronger than fire; nothing can stop its course. Peter the most ardent of all, as soon as he hears our Lord say, Whither I go ye cannot follow Me now, asks, Lord, whither goest Thou?

John 13:36-37 — Homily on the Gospel of John 73

A great thing is love, and stronger than fire itself, and it goeth up to the very heaven; there is no hindrance which can restrain its tearing force. And so the most fervent Peter, when he hears, "Whither I go ye cannot come," what saith he? "Lord, whither goest thou?" and this he said, not so much from wish to learn, as from desire to follow. To say openly, "I go," he dared not yet, but, "Whither goest thou?" Christ answered, not to his words, but to his thoughts. For that this was his wish, is clear from what Christ said, "Whither I go thou canst not follow Me now." Seest thou that he longed for the following Him, and therefore asked the question? And when he heard, "thou shalt follow Me afterwards" not even so did he restrain his longing, and, though he had gained good hopes, he is so eager as to say, "Why cannot I follow Thee now? I will lay down my life for Thee."

John 13:37-38 — Homily on the Gospel of John 73

When he had shaken off the dread of being the traitor, and was shown to be one of His own, he afterwards asked boldly himself, while the others held their peace. "What sayest thou, Peter? He said, 'thou canst not,' and thou sayest, 'I can'? Therefore thou shalt know from this temptation that thy love is nothing without the presence of the impulse from above." Whence it is clear that in care for him He allowed even that fall. He desired indeed to teach him even by the first words, but when he continued in his vehemence, He did not indeed throw or force him into the denial, but left him alone, that he might learn his own weakness.

John 13:38 — Homily on the Gospel of John 73

Christ had said that He must be betrayed; Peter replied, "Be it far from Thee, Lord; this shall not happen unto Thee." He was rebuked, but not instructed. On the contrary, when Christ desired to wash his feet, he said, "Thou shall never wash my feet." Again, when he hears, "Thou canst not follow Me now," he saith, "Though all deny Thee, I will not deny Thee." Since then it was likely that he would be lifted up to folly by his practice of contradiction, Jesus next teacheth him not to oppose Him. This too Luke implies, when he telleth us that Christ said, "And I have prayed for thee, that thy faith fail not"; that is, "that thou be not finally lost." In every way teaching him humility, and proving that human nature by itself is nothing.

John 14:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiii. 1) Faith too in Me, and in the Father that begat Me, is more powerful than any thing that shall come upon you; and will prevail in spite of all difficulties. He shows His divinity at the same time by discerning their inward feelings: Let not your heart be troubled.

John 14:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiii. 1) Or thus: Our Lord having said above to Peter, Whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards, that they might not think that this promise was made to Peter only, He says, In My Father's house are many mansions; i. e. You shall be admitted into that place, as well as Peter, for it contains abundance of mansions, which are ever ready to receive you: If it were not so, I would have told you: I go to prepare a place for you.

John 14:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiii. 1) Having said, Thou canst not follow Me now, that they might not think that they were cut off for ever, He adds: And if I go and prepare a place for you, I will come again and receive you unto Myself, that where I am, there ye may be also: a recommendation to them to place the strongest trust in Him.

John 14:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xxiii. 2) He shows them that He is aware of their curiosity to know His meaning, and thus excites them to put questions to Him.

John 14:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiii. 2) If the Jews, who wished to be separated from Christ, asked whither He was going, much more would the disciples, who wished never to be separated from Him, be anxious to know it. So with much love, and, at the same time, fear, they proceed to ask: Thomas saith unto Him, Lord, we know not whither Thou goest; and how can we know the way?

John 14:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiii. 2) For if, He says, ye have Me for your guide to the Father, ye shall certainly come to Him. Nor can ye come by any other way. (c. 6:44) Whereas He had said above, No man can come to Me, except the Father draw him, now He says, No man cometh unto the Father but by Me, thus equalling Himself to the Father. The next words explain, Whither I go ye know, and the way ye know.

John 14:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiii. 2) If ye had known Me, He says, ye should have known My Father also; i. e. If ye had known My substance and dignity, ye would have known the Father's. They did know Him, but not as they ought to do. Nor was it till afterwards, when the Spirit came, that they were fully enlightened. On this account He adds, And from henceforth ye know Him, know Him, that is, spiritually. And have seen Him, i. e. by Me; meaning that he who had seen Him, had seen the Father. They saw Him, however, not in His pure substance, but clothed in flesh.

John 14:8 — Homily on the Gospel of John 74

But how came Philip to ask this question? Christ had said, "If ye had known Me, ye should have known My Father also" and He had often said the same to the Jews. Since then Peter and the Jews had often asked Him, "Who is the Father?" since Thomas had asked Him, and no one had learnt anything clear, but His words were still not understood; Philip, in order that He might not seem to be importunate and to trouble Him by asking in his turn after the Jews, "Show us the Father," added, "and it sufficeth us," "we seek no more." Yet Christ had said, "If ye had known Me, ye should have known My Father also," and by Himself He declared the Father. But Philip reversed the order, and said, "Show us the Father," as though knowing Christ exactly. But Christ endureth him not, but putteth him in the right way, persuading him to gain the knowledge of the Father through Himself, while Philip desired to see Him with these bodily eyes, having perhaps heard concerning the Prophets, that they "saw God." But those cases, Philip, were acts of condescension. Wherefore Christ said, "No man hath seen God at any time"; and again, "Every man that hath heard and hath learned from God cometh unto Me." "Ye have neither heard His voice at any time, nor seen His shape." And in the Old Testament, "No man shall see My face, and live." What saith Christ? Very reprovingly He saith, "Have I been so long time with you, and hast thou not known Me, Philip?" He said not, "hast thou not seen," but, "hast thou not known Me." "Why," Philip might say, "do I wish to learn concerning Thee? At present I seek to see Thy Father, and Thou sayest unto me, hast thou not known Me?" What connection then hath this with the question? Surely a very close one; for if He is that which the Father is, yet continuing a Son, with reason He showeth in Himself Him who begat Him. Then to distinguish the Persons He saith, "He that hath seen Me hath seen the Father," lest any one should assert that the same is Father, the same Son. For had He been the Father, He would not have said, "He that hath seen Me hath seen Him." Why then did He not reply, "thou askest things impossible, and not allowed to man; to Me alone is this possible"? Because Philip had said, "it sufficeth us," as though knowing Christ, He showeth that he had not even seen Him. For assuredly he would have known the Father, had he been able to know the Son. Wherefore He saith, "He that hath seen Me, hath seen the Father." "If any one hath seen Me, he shall also behold Him." What He saith is of this kind: "It is not possible to see either Me or Him." For Philip sought the knowledge which is by sight, and since he thought that he had so seen Christ, he desired in like manner to see the Father; but Jesus showeth him that he had not even seen Himself, And if any one here call knowledge, sight, I do not contradict him, for, "he that hath known Me," saith Christ, "hath known the Father." Yet He did not say this, but desiring to establish the Consubstantiality, declared, "he that knoweth My Essence, knoweth that of the Father also." "And what is this?" saith some one; "for he who is acquainted with creation knoweth also God." Yet all are acquainted with creation, and have seen it, but all do not know God. Besides, let us consider what Philip seeks to see. Is it the wisdom of the Father? Is it His goodness? Not so, but the very whatever God is, the very Essence. To this therefore Christ answereth, "He that hath seen Me." Now he that hath seen the creation, hath not also seen the Essence of God. "If any one hath seen Me, he hath seen the Father," He saith. Now had He been of a different Essence, He would not have spoken thus. But to make use of a grosser argument, no man that knows not what gold is, can discern the substance of gold in silver. For one nature is not shown by another. Wherefore He rightly rebuked him, saying, "Am I so long with you?" Hast thou enjoyed such teaching, hast thou seen miracles wrought with authority, and all belongi…

John 14:9 — Homily on the Gospel of John 74

When Philip said to Christ, "Show us the Father," He replied, "Have I been so long time with you, and hast thou not known Me, Philip?" And yet there are some who even after these words separate the Father from the Son. What proximity dost thou require closer than this? Indeed from this very saying some have fallen into the malady of Sabellius. But let us, leaving both these and those as involved in directly opposite error, consider the exact meaning of the words. "Have I been so long time with you, and hast thou not known Me, Philip?" He saith. What then? replieth Philip, "Art thou the Father after whom I enquire?" "No," He saith. On this account He said not, "hast thou not known Him," but, "hast thou not known Me," declaring nothing else but this, that the Son is no other than what the Father is, yet continuing to be a Son.

John 14:10 — Homily on the Gospel of John 74

"Believest thou not that I am in the Father?" That is, "I am seen in that Essence." "The words that I speak, I speak not of Myself," Seest thou the exceeding nearness, and the proof of the one Essence? "The Father that dwelleth in Me, He doeth the works." How, beginning with words, doth He come to works? for that which naturally followed was, that He should say, "the Father speaketh the words." But He putteth two things here, both concerning doctrine and miracles. Or it may have been because the words also were works. How then doeth He them? In another place He saith, "If I do not the works of My Father, believe Me not." How then saith He here that the Father doeth them? To show this same thing, that there is no interval between the Father and the Son. What He saith is this: "The Father would not act in one way, and I in another." Indeed in another place both He and the Father work; "My Father worketh hitherto, and I work"; showing in the first passage the unvaryingness of the works, in the second the identity. And if the obvious meaning of the words denotes humility, marvel not; for after having first said, "Believest thou not?" He then spake thus, showing that He so modeled His words to bring him to the faith; for He walked in their hearts.

John 14:11 — Homily on the Gospel of John 74

"Believe that I am in the Father and the Father in Me." "Ye ought not, when ye hear of 'Father' and 'Son,' to seek anything else to the establishing of the relationship as to Essence, but if this is not sufficient to prove to you the Condignity and Consubstantiality, ye may learn it even from the works." Had the, "he that hath seen Me, hath seen My Father," been used with respect to works, He would not afterwards have said, "Or else believe Me for the very works' sake." And then to show that He is not only able to do these things, but also other much greater than these, He putteth them with excess. For He saith not, "I can do greater things than these," but, what was much more wonderful, "I can give to others also to do greater things than these."

John 14:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiv. 2) Having said, Believe for the works' sake, our Lord goes on to declare that He can do much greater than these, and what is more wonderful, give others the power of working them. Verily, verily, I say unto you, He that believeth on Me, the works that I do, shall he do also; and greater works than these shall he do. (Hom. lxxiv. 2) i. e. I shall not perish, but shall remain in My proper dignity, in heaven. Or He means: It is your part henceforth to work miracles, since I am going.

John 14:12 — Homily on Acts 12

"That at the least the shadow of Peter passing by," etc. This had not occurred in the history of Christ; but see here what He had told them actually coming to pass, that "they which believe on Me, the works that I do shall they do also; and greater works than these shall they do." Great faith, surpassing what had been shown in the case of Christ. How comes this? Because Christ declared: "And greater works than these shall he do, because I go unto My Father." And these things the people do, while the Apostles remain there, and are not moving about from place to place: also from other places they were all bringing their sick on beds and couches: and from all quarters accrued to them fresh tribute of wonder; from them that believed, from them that were healed, from him that was punished; from their boldness of speech towards those their adversaries, from the virtuous behavior of the believers: for certainly the effect produced was not owing to the miracles only.

John 14:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiv. 2) In My name, He says. Thus the Apostles; In the name of Jesus of Nazareth, arise and walk. (Acts 3:6) All the miracles that they did, He did: the hand of the Lord was with them. (Hom. lxxiv. 2) For when the great power of the Son is manifested, He that begat Him is glorified. He introduces this last, to confirm the truth of what He has said.

John 14:15 — Homily on the Gospel of John 75

We need everywhere works and actions, not a mere show of words. For to say and to promise is easy for any one, but to act is not equally easy. Why have I made these remarks? Because there are many at this time who say that they fear and love God, but in their works show the contrary; but God requireth that love which is shown by works. Wherefore He said to the disciples, "If ye love Me, keep My commandments." For after He had told them, "Whatsoever ye shall ask, I will do it," that they might not deem the mere "asking" to be availing, He added, "If ye love Me," "then," He saith, "I will do it." And since it was likely that they would be troubled when they heard that, "I go to the Father," He telleth them "to be troubled now is not to love, to love is to obey My words. I have given you a commandment that ye love one another, that ye do so to each other as I have done to you; this is love, to obey these My words, and to yield to Him who is the object of your love."

John 14:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiv) But what had He more than the Apostles, if He could only ask the Father to give others the Spirit? The Apostles did this often even without praying. (Hom. lxxv. 1) When He had cleansed His disciples by the sacrifice of His passion, and their sins were remitted, and they were sent forth to dangers and trials, it was necessary that they should receive the Holy Spirit abundantly. But they were made to wait some time for this gift, in order that they might feel the want of it, and so be the more grateful for it when it came.

John 14:16 — Homily on the Gospel of John 75

"And I will ask the Father, and He shall give you another Comforter." Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would eagerly seek His society, His discourse, His presence in the flesh, and would admit of no consolation when He was absent, what saith He? "I will ask the Father, and He shall give you another Comforter," that is, "Another like unto Me." Let those be ashamed who have the disease of Sabellius, who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it hath stricken down contradictory heresies with the same blow. For by saying "another," He showeth the difference of Person, and by "Paraclete," the connection of Substance. But why said He, "I will ask the Father"? Because had He said, "I will send Him," they would not have so much believed and now the object is that He should be believed. For afterwards He declares that He Himself sendeth Him, saying, "Receive ye the Holy Ghost"; but in this place He telleth them that He asketh the Father, so as to render His discourse credible to them.

John 14:17 — Homily on the Gospel of John 75

"He remaineth with you." This showeth that even after death It departeth not. But lest when they heard of the "Paraclete," they should imagine a second Incarnation, and expect to see It with their eyes, He setteth them right by saying, "Whom the world cannot receive, because it seeth Him not." "He will not be with you as I have been, but will dwell in your very souls"; for this is the, "shall be in you." He calleth it the "Spirit of truth"; thus explaining the types in the Old Testament. "That He may be with you." What is, "may be with you"? That which He saith Himself, that "I am with you." Besides, He also implieth something else, that "the case of the Spirit shall not be the same as Mine, He shall never leave you." "Whom the world cannot receive, because it seeth Him not." "Why, what is there belonging to the other Persons that is visible?" Nothing; but He speaketh here of knowledge; at least He addeth, "neither knoweth Him." For He is wont, in the case of exact knowledge, to call it "sight"; because sight is clearer than the other senses, by this He always representeth exact knowledge. By "world," He here speaketh of "the wicked," thus too comforting the disciples by giving to them a special gift. See in how many particulars He raised His discourse concerning It. He said, "He is Another like unto Me"; He said, "He will not leave you"; He said, "Unto you alone He cometh, as also did I"; He said, that "He remaineth in you"; but not even so did He drive out their despondency. For they still sought Him and His society. To cure then this feeling, He saith, "I will not leave you orphans, I will come unto you."

John 14:18-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxv. 1) At the first He said, Whither I go ye shall come; but as this was a long time off, He promises them the Spirit in the interval. And as they knew not what that was, He promises them that they most desired, His own presence, I will come to you: but intimates at the same time that they are not to look for the same kind of presence over again: Yet a little while, and the world seeth Me no more: as if He said, I will come to you, but not to live with you every day as I did before. And, I will come to you alone, He says, thus preventing any inconsistency with what He had said to the Jews: Henceforth ye shall not see Me.

John 14:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxv. 2) To me however he seems to refer not only to the present life, but to the future; as if He said, The death of the cross shall not separate you from Me for ever, but only hide Me from you for a moment.

John 14:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxv. 2) Or, in that day, on which I shall rise again, ye shall know. For His resurrection it was that established their faith. Then the powerful teaching of the Holy Spirit began. His saying, I am in the Father, expresses His humility; the next, And ye in Me, and I in you, His humanity and God's assistance to Him. Scripture often uses the same words in different senses, as applied to God and to men.

John 14:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxv. 1, 2) Or thus: Judas thought that he should see Him, as we see the dead in sleep: How is it, that Thou wilt manifest Thyself unto us, and not unto the world? meaning, Alas, as Thou art to die, Thou wilt appear to us but as one dead.

John 14:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxv. 1, 2) To correct this mistake, He says, I and My Father will come to him, i. e. I shall manifest Myself, even as My Father manifests Himself. And will make our abode with Him; which is not like a dream.

John 14:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxv. 1, 2) It follows, And the word which ye hear is not Mine, but the Father's which sent Me; i. e. He that heareth not My words, inasmuch as he loveth not Me, so loveth he not My Father. This He says to show that He spoke nothing which was not the Father's, nothing beside what seemed good to the Father.

John 14:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxv. 3) These things have I spoken unto you, being yet present with you. Some of these things were obscure, and not understood by the disciples.

John 14:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxv. 3) To enable them to sustain His bodily departure more cheerfully, He promises that that departure shall be the source of great benefit; for that while He was then in the body, they could never know much, because the Spirit would not have come: But the Comforter, which is the Holy Ghost, Whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. (Hom. lxxv. 3) He often calls Him the Comforter, in allusion to the affliction in which they then were.

John 14:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxiv. 3) Peace I leave with you, My peace I give unto you: He says this to console His disciples, who were now troubled at the prospect of the hatred and opposition which awaited them after His departure. (Hom. lxxv. 3) External peace is often even hurtful, rather than profitable to those who enjoy it. (Hom. lxxv. 3) After saying, Peace I leave with you, which was like taking farewell, He consoles them: Let not your heart be troubled, neither let it be afraid: the two feelings of love and fear were now the uppermost in them.

John 14:28-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxv. 4) Or thus: The Apostles did not yet know what the resurrection was of which He spoke when He said, I go, and come again to you; or what they ought to think of it. They only knew the great power of the Father. So He tells them: Though ye fear I shall not be able to save Myself, and do not trust to My appearing again after My crucifixion; yet when ye hear that I go to My Father, ye should rejoice, because I go to one greater, one able to dissolve and change all things. All this is said in accommodation to their weakness: as we see from the next words; And now I have told you before it come to pass; that when it does come to pass, ye may believe.

John 14:31 — Homily on the Gospel of John 76

"Arise, let us go hence." "But why, tell me? Did he not know the hour at which Judas would come upon Him? Or perhaps He feared lest he should come and seize them, and lest the plotters should be upon him before he had furnished his most excellent teaching." Away with the thought! these things are far from His dignity. "If then He did not fear, why did He remove them, and then after finishing His discourse lead them into a garden known to Judas? And even had Judas come, could He not have blinded their eyes, as He also did when the traitor was not present? Why did He remove them?" He alloweth the disciples a little breathing time. For it was likely that they, as being in a conspicuous place, would tremble and fear, both on the account of the time and the place, (for it was the depth of night,) and would not give heed to His words, but would be continually turning about, and imagining that they heard those who were to set upon them; and that more especially when their Master's speech made them expect evil. For, "yet a little while," He saith, "and I am not with you," and, "the ruler of this world cometh." Since now when they heard these and the like words they were troubled, as though they should certainly be taken immediately, He leadeth them to another place, in order that thinking themselves in safety, they might listen to Him without fear. For they were about to hear lofty doctrines.

John 15:1 — Homily on the Gospel of John 76

"I am the Vine, ye are the branches." What willeth He to imply by the comparison? That the man who gives no heed to His words can have no life, and that the miracles about to take place, would be wrought by the power of Christ. "My Father is the Husbandman." "How then? Doth the Son need a power working within?" Away with the thought! this example does not signify this. Observe with what exactness He goeth through the comparison. He saith not that the "root" enjoys the care of the Husbandman, but, "the branches." And the root is brought in in this place for no other purpose, but that they may learn that they can work nothing without His power, and that they ought to be united with Him by faith as the branch with the vine.

John 15:2 — Homily on the Gospel of John 76

"Every branch in Me that beareth not fruit the Father taketh away." Here He alludeth to the manner of life, showing that without works it is not possible to be in Him. "And every branch that beareth fruit, He purgeth it." That is, "causeth it to enjoy great care." Yet the root requires care rather than the branches, in being dug about, and cleared, yet about this He saith nothing here, but all about the branches. Showing that He is sufficient to Himself, and that the disciples need much help from the Husbandman, although they be very excellent. Wherefore He saith, "that which beareth fruit, He purgeth it." The one branch, because it is fruitless, cannot even remain in the Vine, but for the other, because it beareth fruit, He rendereth it more fruitful. This, some one might assert, was said with relation also to the persecutions then coming upon them. For the "purgeth it," is "pruneth," which makes the branch bear better. Whence it is shown, that persecutions rather make men stronger.

John 15:3 — Homily on the Gospel of John 76

"Now ye are clean through the word which I have spoken unto you." Seest thou how He introduceth Himself as tending the branches? "I have cleansed you," He saith; yet above He declareth that the Father doth this. But there is no separation between the Father and the Son.

John 15:4 — Homily on the Gospel of John 76

"As the branch cannot bear fruit of itself except it abide in the vine, so neither can he who abideth not in Me." For that they might not be separated from Him by timidity, He fasteneth and glueth to Himself their souls slackened through fear, and holdeth out to them good hopes for the future. For the root remains, but to be taken away, or to be left, belongs to the branches. Then having urged them on in both ways, by things pleasant and things painful, He requireth first what is to be done on our side.

John 15:5 — Homily on the Gospel of John 76

"He that abideth in Me, and I in him." Seest thou that the Son contributeth not less than the Father towards the care of the disciples? The Father purgeth, but He keepeth them in Himself. The abiding in the root is that which maketh the branches to be fruit-bearing. For that which is not purged, if it remain on the root, bears fruit, though perhaps not so much as it ought; but that which remains not, bears none at all. But still the "purging" also hath been shown to belong to the Son, and the "abiding in the root," to the Father, who also begat the Root. Seest thou how all is common, both the "purging," and the enjoying the virtue which is from the root?

John 15:6 — Homily on the Gospel of John 76

"He is cast forth," He saith. No longer enjoying the benefit of the husbandman's hand. "And is withered." That is, if he had aught of the root, he loses it; if any grace, he is stripped of this, and is bereft of the help and life which proceed from it. And what the end? "He is cast into the fire." Not such he who abideth with Him.

John 15:7 — Homily on the Gospel of John 76

Then He showeth what it is to "abide," and saith, "If My words abide in you." Seest thou that with reason I said above, that He seeketh the proof by works? For when He had said, "Whatsoever ye shall ask I will do it," He added, "If ye love Me, ye will keep My commandments." And here, "If ye abide in Me, and My words abide in you." "Ye shall ask what ye will, and it shall be done unto you." This He said to show that they who plotted against Him should be burnt up, but that they should bear fruit.

John 15:8 — Homily on the Gospel of John 76

"Ye shall ask what ye will, and it shall be done unto you." This He said to show that they who plotted against Him should be burnt up, but that they should bear fruit. Then transferring the fear from them to the others, and showing that they should be invincible, He saith, "Herein is My Father glorified, that ye be My disciples, and bear much fruit." Hence He maketh His discourse credible, for if the bearing fruit pertains to the glory of the Father, He will not neglect His own glory. "And ye shall be My disciples." Seest thou how he that beareth fruit, he is the disciple? But what is, "In this is the Father glorified"? "He rejoiceth when ye abide in Me, when ye bear fruit."

John 15:9 — Homily on the Gospel of John 76

"As the Father hath loved Me, so have I loved you." Here at length He speaketh in a more human manner, for this, as spoken to men, has its peculiar force. Since what a measure of love did He manifest, who chose to die, who counted worthy of such honor those who were His slaves, His haters, His open enemies, and led them up to the heavens! "If then I love you, be bold; if it be the glory of My Father that ye bear fruit, imagine nothing ill." Then that He may not make them supine, observe how He braceth them again, "Continue ye in My love." "For this ye have the power to do."

John 15:10 — Homily on the Gospel of John 76

And how shall this be? "If ye keep My commandments, even as I have kept my Father's commandments." Again, His discourse proceedeth in a human way; for certainly the Lawgiver would not be subject to commandments. Seest thou that here also, as I am always saying, this is declared because of the infirmity of the hearers?

John 15:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxvii. 1) Then because the Passion was now approaching to interrupt their joy, He adds, These things have I spoken unto you, that my joy may remain in you: as if He said, And if sorrow fall upon you, I will take it away; so that ye shall rejoice in the end.

John 15:11-12 — Homily on the Gospel of John 77

"These things have I spoken unto you, that My joy might remain in you, and that your joy might be fulfilled"; that is, "that ye might not be separated from Me that ye might not cut short your course. Ye were rejoicing in Me, and ye were rejoicing exceedingly, but despondency hath fallen upon you. This then I remove, that joy may come at the last, showing that your present circumstances are fit cause, not for pain, but for pleasure. I saw you offended; I despised you not; I said not, 'Why do ye not continue noble?' But I spake to you words which brought comfort with them. And so I wish ever to keep you in the same love. Ye have heard concerning a kingdom, ye rejoiced. In order therefore that your joy might be fulfilled, I have spoken these things unto you."

John 15:14-15 — Homily on the Gospel of John 77

"Ye are My friends-henceforth I call you not servants, for the servant knoweth not what his lord doeth. Ye are My friends, for all things which I have heard of My Father I have made known unto you." How then saith He, "I have many things to tell you, but ye cannot bear them now"? By the "all" and the "hearing" He showeth nothing else, but that He uttered nothing alien, but only what was of the Father. And since to speak of secrets appears to be the strongest proof of friendship, "ye have," He saith, "been deemed worthy even of this communion." When however He saith "all," He meaneth, "whatever things it was fit that they should hear." Then He putteth also another sure proof of friendship, no common one.

John 15:16 — Homily on the Gospel of John 77

"Ye have not chosen Me, but I have chosen you." That is, I ran upon your friendship. And He stayed not here, but, "I set you," He saith, (that is, "I planted you,") "that ye should go," (He still useth the metaphor of the vine,) that is, "that ye should extend yourselves"; "and bring forth fruit, and that your fruit should remain." "Now if your fruit remain, much more shall ye. For I have not only loved you," He saith, "but have done you the greatest benefits, by extending your branches through all the world." Seest thou in how many ways He showeth His love? By telling them things secret, by having in the first instance run to meet their friendship, by granting them the greatest blessings, by suffering for them what then He suffered. After this, He showeth that He also remaineth continually with those who shall bring forth fruit; for it is needful to enjoy His aid, and so to bear fruit. "That whatsoever ye shall ask of the Father in My Name, He may give it you." Yet it is the part of the person asked to do the thing asked; but if the Father is asked, how is it that the Son doeth it? It is that thou mayest learn that the Son is not inferior to the Father.

John 15:17 — Homily on the Gospel of John 77

"These things I command you, that ye love one another." That is, "It is not to upbraid, that I tell you that I lay down My life for you, or that I ran to meet you, but in order to lead you into friendship." Then, since the being persecuted and insulted by the many, was a grievous and intolerable thing, and enough to humble even a lofty soul, therefore, after having said ten thousand things first, Christ entered upon this matter. Having first smoothed their minds, He thus proceedeth to these points, showing that these things too were for their exceeding advantage, as He had also shown that the others were. For as He had told them that they ought not to grieve, but rather to rejoice, "because I go to the Father," (since He did this not as deserting but as greatly loving them,) so here also He showeth that they ought to rejoice, not grieve.

John 15:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxvii. 2) Or thus: I have said that I lay down My life for you, and that I first chose you. I have said this not by way of reproach, but to induce you to love one another. Then as they were about to suffer persecution and reproach, He bids them not to grieve, but rejoice on that account: If the world hate you, ye know that it hated Me before it hated you: as if to say, I know it is a hard trial, but ye will endure it for My sake.

John 15:19 — Homily on the Gospel of John 77

"If ye were of the world, the world would love its own." So that had ye been loved it would be very clear that ye had shown forth signs of wickedness. Then, when by saying this first, He did not effect his purpose, He goeth on again with the discourse. And observe how He effecteth this. He said not, "I know that the action is grievous, but bear for My sake, since for My sake also ye suffer," for this reason was not yet sufficient to console them; wherefore letting this pass, He putteth forward another. And what is that? It is that this thing would be a sure proof of their former virtue. "And, on the contrary, ye ought to grieve, not because ye are hated now but if ye were likely to be loved"; for this He implieth by saying, "If ye were of the world, the world would love its own."

John 15:20 — Homily on the Gospel of John 77

"The servant is not greater than his lord. If they have persecuted Me, they will also persecute you." He showed that in this point they would be most His imitators. For while Christ was in the flesh, men had war with Him, but when He was translated, the battle came in the next place upon them. Then because owing to their fewness they were terrified at being about to encounter the attack of so great a multitude, He raiseth their souls by telling them that it was an especial subject of joy that they were hated by them; "For so ye shall share My sufferings. Ye should not therefore be troubled, for ye are not better than I," as I before told you, "The servant is not greater than his lord." Then there is also a third source of consolation, that the Father also is insulted together with them.

John 15:21 — Homily on the Gospel of John 77

"But all these things will they do unto you for My Name's sake, because they know not Him that sent Me." That is, "they insult Him also." Besides this, depriving those others of excuse, and putting also another source of comfort, He saith, "If I had not come and spoken unto them, they had not had sin." Showing that they shall do unjustly both what they do against Him and against them.

John 15:22 — Homily on the Gospel of John 77

Besides this, depriving those others of excuse, and putting also another source of comfort, He saith, "If I had not come and spoken unto them, they had not had sin." Showing that they shall do unjustly both what they do against Him and against them. "Why then didst Thou bring us into such calamities? Didst Thou not foreknow the wars, the hatred?" Therefore again He saith,...

John 15:23 — Homily on the Gospel of John 77

"He that hateth Me, hateth My Father also." From this also proclaiming beforehand no small punishment against them. For, since they continually pretended that they persecuted Him on account of the Father, to deprive them of this excuse He spake these words. "They have no excuse. I gave them the teaching which is by words, that by works I added, according to the Law of Moses, who bade all men obey one speaking and doing such things, when he should both lead to piety, and exhibit the greatest miracles." And He spake not simply of "signs," but...

John 15:24-25 — Homily on the Gospel of John 77

For, since they continually pretended that they persecuted Him on account of the Father, to deprive them of this excuse He spake these words. "They have no excuse. I gave them the teaching which is by words, that by works I added, according to the Law of Moses, who bade all men obey one speaking and doing such things, when he should both lead to piety, and exhibit the greatest miracles." And He spake not simply of "signs," but, "Which none other man did." And of this they themselves are witnesses, speaking in this way; "It was never so seen in Israel"; and, "Since the world began was it not heard that any man opened the eyes of one that was born blind"; and the matter of Lazarus was of the same kind, and all the other acts the same, and the mode of wonder-working new, and all beyond thought. "Why then," saith one, "do they persecute both Thee and us?" "Because ye are not of the world. If ye were of the world, the world would love its own." He first remindeth them of the words which He spake also to His own brethren; but there he spake more by way of a reflection, lest He should offend them, while here, on the contrary, He revealed all. "And how is it clear that it is on this account that we are hated?" "From what was done to Me. For, tell Me, which of My words or deeds could they lay hold on, that they would not receive Me?" Then since the thing would be astounding to us, He telleth the cause; that is, their wickedness. And He stayeth not here either, but introduceth the Prophet, showing him proclaiming before of old time, and saying, that, "They hated Me without a cause."

John 15:26-27 — Homily on the Gospel of John 77

Which Paul doth also. For when many wondered how that the Jews believed not, he brings in Prophets foretelling it of old, and declaring the cause; that their wickedness and pride were the cause of their unbelief. "Well then; if they kept not Thy saying, neither will they keep ours; if they persecuted Thee, therefore they will persecute us also; if they saw signs, such as none other man wrought; if they heard words such as none other spake, and profited nothing; if they hate Thy Father and Thee with Him, wherefore," saith one, "hast Thou sent us in among them? How after this shall we be worthy of belief? which of our kindred will give heed to us?" That they may not therefore be troubled by such thoughts, see what sort of comfort he addeth. "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of Me. And ye also shall bear witness, because ye have been with Me from the beginning." "He shall be worthy of belief, for He is the Spirit of Truth." On this account He called It not "Holy Spirit," but "Spirit of Truth." But the, "proceedeth from the Father," showeth that He knoweth all things exactly, as Christ also saith of Himself, that "I know whence come and whither I go", speaking in that place also concerning truth. "Whom will send." Behold, it is no longer the Father alone, but the Son also who sendeth. "And ye too," He saith, "have a right to be believed, who have been with Me, who have not heard from others." Indeed, the Apostles confidently rely on this circumstance, saying, "We who did eat and drink with Him." And to show that this was not merely said to please, the Spirit beareth witness to the words spoken.

John 15:27 — Homily on the Acts of the Apostles 1

For, if "those delivered it unto us, who from the beginning were eyewitnesses and ministers of the word;" then, what he says, is theirs. And why did he not say, `As they who were counted worthy of the Holy Spirit delivered them unto us;' but "Those who were eyewitnesses?" Because, in matter of belief, the very thing that gives one a right to be believed, is the having learned from eyewitnesses: whereas the other appears to foolish persons mere parade and pretension. And therefore John also speaks thus: "I saw, and bare record that this is the Son of God." And Christ expresses Himself in the same way to Nicodemus, while he was dull of apprehension, "We speak that we do know, and testify that we have seen; and no one receiveth our witness." Accordingly, He gave them leave to rest their testimony in many particulars on the fact of their having seen them, when He said, "And do ye bear witness concerning Me, because ye have been with Me from the beginning." The Apostles themselves also often speak in a similar manner; "We are witnesses, and the Holy Spirit which God hath given to those that obey Him."; and on a subsequent occasion, Peter, still giving assurance of the Resurrection, said, "Seeing we did eat and drink with Him." For they more readily received the testimony of persons who had been His companions, because the notion of the Spirit was as yet very much beyond them. Therefore John also at that time, in his Gospel, speaking of the blood and water, said, he himself saw it, making the fact of his having seen it equivalent, for them, to the highest testimony, although the witness of the Spirit is more certain than the evidence of sight, but not so with unbelievers.

John 16:1 — Homily on the Gospel of John 77

"These things have I spoken unto you, that ye should not be offended." That is, "when ye see many disbelieve, and yourselves ill-treated."

John 16:2 — Homily on the Gospel of John 77

"They shall put you out of the synagogues." (For "the Jews had already agreed, that if any one should confess Christ, he should be put out of the synagogues".) "Yea, the time cometh, that whosoever killeth you will think that he doeth God service." "They shall so seek after your murder, as of an action pious and pleasing to God." Then again He addeth the consolation.

John 16:3 — Homily on the Gospel of John 77

"And these things will they do, because they have not known the Father, nor Me." "It is sufficient for your comfort that ye endure these things for My sake, and the Father's." Here He remindeth them of the blessedness of which He spake at the beginning, "Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad; for great is your reward in heaven." (Matt. v. 11, Matt. v. 12.)

John 16:4 — Homily on the Gospel of John 77

"These things have I told you, that when the time shall come, ye may remember them." "So, judging from these words, deem the rest also trustworthy. For ye will not be able to say, that I flatteringly told you only those things which would please you, nor that the words were words of deceit; for one who intended to deceive, would not have told you beforehand of matters likely to turn you away. I have therefore told you before, that these things might not fall upon you unexpectedly, and trouble you; and for another reason besides, that ye might not say, that I did not foreknow that these things would be. Remember then that I have told you." And indeed the heathen always covered their persecutions of them by a pretense of their wickedness, driving them out as corrupters; but this did not trouble the disciples who had heard beforehand, and knew for what they suffered. The cause of what took place was sufficient to rouse their courage. Therefore He everywhere handleth this, saying, "they have not known Me"; and, "for My sake they shall do it"; and, "for My Name's sake, and for the Father's sake"; and, "I suffered first"; and, "from no just cause they dare these things."

John 16:4 — Homily on the Gospel of John 78

"And these things," saith He, "I told you not at the beginning." Why did He not tell them at the beginning? That none might say that He spake guessing from the ordinary course of events. And why did He enter on a matter of such unpleasantness? "I knew these things," He saith, "from the beginning, and spake not of them; not because I did not know them, but because I was with you." And this again was spoken after a human manner, as though He had said, "Because ye were in safety, and it was in your power to question Me when ye would, and all the storm blew upon Me, and it was superfluous to tell you these things at the beginning." "But did He not tell them this? Did He not call the twelve, and say unto them, 'Ye shall be brought before governors and kings for My sake,' and, 'they shall scourge you in the synagogues'? (Matt. x. 18, Matt. x. 17). How then saith He, 'I told you not at the beginning'?" Because He had proclaimed before the scourgings and bringing before princes, still not that their death should appear so desirable that the action should even be deemed a service to God. For this too more than anything was suited to terrify them, that they were to be judged as impious and corrupters. This too may be said, that in that place He spake of what they should suffer from the Gentiles, but here He hath added in a stronger way the acts of the Jews also, and told them that it was at their doors.

John 16:5-6 — Homily on the Gospel of John 78

Great is the tyranny of despondency, and much courage do we need so as to stand manfully against the feeling, and after gathering from it what is useful, to let the superfluous go. It hath somewhat useful; for when we ourselves or others sin, then only is it good to grieve; but when we fall into human vicissitudes, then despondency is useless. And now when it has overthrown the disciples who were not yet perfect, see how Christ raiseth them again by His rebuke. They who before this had asked Him ten thousand questions, (for Peter said, "Whither goest Thou?"; and Thomas, "We know not whither Thou goest, and how can we know the way?"; and Philip, "Show us Thy Father";) these men, I say, now hearing, "they will put you out of the synagogues," and "will hate you," and "whosoever killeth you will think that he doeth God service," were so cast down as to be struck dumb, so that they spake nothing to Him. This then He maketh a reproach to them, and saith, "These things I said not unto you at the beginning, because I was with you; but now I go unto Him that sent Me, and none of you asketh Me, Whither goest Thou? but because I have said these things unto you, sorrow hath filled your heart." For a dreadful thing is immoderate sorrow, dreadful and effective of death.

John 16:7 — Homily on the Gospel of John 78

"But I tell you the truth." Observe how He consoleth them again. "I speak not," He saith, "to please you, and although you be grieved ten thousand fold, yet must ye hear what is for your good; it is indeed to your liking that I should be with you, but what is expedient for you is different. And it is the part of one caring for others, not to be over gentle with his friends in matters which concern their interests, or to lead them away from what is good for them." "For if I go not away, the Comforter will not come." What here say those who hold not the fitting opinion concerning the Spirit? Is it "expedient" that the master depart, and the servant come? Seest thou how great is the honor of the Spirit? "But if I depart, I will send Him unto you."

John 16:8 — Homily on the Gospel of John 78

"He, when He is come, will reprove the world." That is, "they shall not do these things unpunished if He come. For indeed, the things that have been already done, are sufficient to stop their mouths; but when these things are also done by Him, when doctrines are more perfect and miracles greater, much more shall they be condemned when they see such things done in My Name, which make the proof of the Resurrection more certain. For now they are able to say, 'this is the carpenter's son, whose father and mother we know'; but when they see the bands of death loosed, wickedness cast out, natural lameness straightened, devils expelled, abundant supply of the Spirit, and all this effected by My being called on, what will they say? The Father hath borne witness of Me, and the Spirit will bear witness also." Yet He bare witness at the beginning. Yea, and shall also do it now. ...

John 16:9 — Homily on the Gospel of John 78

"He, when He is come, will reprove the world." That is, "they shall not do these things unpunished if He come. For indeed, the things that have been already done, are sufficient to stop their mouths; but when these things are also done by Him, when doctrines are more perfect and miracles greater, much more shall they be condemned when they see such things done in My Name, which make the proof of the Resurrection more certain. For now they are able to say, 'this is the carpenter's son, whose father and mother we know'; but when they see the bands of death loosed, wickedness cast out, natural lameness straightened, devils expelled, abundant supply of the Spirit, and all this effected by My being called on, what will they say? The Father hath borne witness of Me, and the Spirit will bear witness also." Yet He bare witness at the beginning. Yea, and shall also do it now. But the, "will convince," "Of sin" - This meaneth, "will cut off all their excuses, and show that they have transgressed unpardonably."

John 16:10 — Homily on the Gospel of John 78

"Of righteousness, because I go to the Father, and ye see Me no more." That is, "I have exhibited a blameless life, and this is the proof, that, 'I go to the Father.'" For since they continually urged this against Him, that He was not from God, and therefore called Him a sinner and transgressor, He saith, that the Spirit shall take from them this excuse also. "For if My being deemed not to be from God, showeth Me to be a transgressor, when the Spirit shall have shown that I am gone thither, not merely for a season, but to abide there, (for the, 'Ye see Me no more,' is the expression of one declaring this,) what will they say then?" Observe how by these two things, their evil suspicion is removed; since neither doth working miracles belong to a sinner, (for a sinner cannot work them,) nor doth the being with God continually belong to a sinner. "So that ye can no longer say, that 'this man is a sinner,' that 'this man is not from God.'"

John 16:10-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxviii. 2) i. e. My going to the Father will be a proof that I have led an irreproachable life, so that they will not be able to say, This man is a sinner; this man is not from God. (c. 9:24, 16) Again, inasmuch as I conquered the devil, (which no one who was a sinner could do,) they cannot say that I have a devil, and am a deceiver. But as he hath been condemned by Me, they shall be assured that they shall trample upon him afterwards; and My resurrection will show that he was not able to detain Me.

John 16:11 — Homily on the Gospel of John 78

"Of judgment, because the prince of this world is judged." Here again He mooteth the argument concerning righteousness, that He had overthrown His opponent. Now had He been a sinner, He could not have overthrown him; a thing which not even any just man had been strong enough to do. "But that he hath been condemned through Me, they shall know who trample on him hereafter, and who clearly know My Resurrection, which is the mark of Him who condemneth him. For he was not able to hold Me. And whereas they said that I had a devil, and that I was a deceiver, these things also shall hereafter appear to be false; for I could not have prevailed against him, had I been subject to sin; but now he is condemned and cast out."

John 16:12 — Homily on the Gospel of John 78

"I have yet many things to say unto you, but ye cannot bear them now." "Therefore it is expedient for you that I depart, if ye then will bear them when I departed." "And what hath come to pass? the Spirit greater than Thou, that now indeed we bear not, but It will fit us to bear? Is It working more powerful and more perfect?" "Not so; for He too shall speak My words."

John 16:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxviii. 2) In this way then He raised their spirits; for there is nothing for which mankind so long, as the knowledge of the future. He relieves them from all anxiety on this account, by showing that dangers would not fall upon them unawares. Then to show that He could have told them all the truth into which the Holy Spirit would lead them, He adds, He shall glorify Me. (Hom. lxxviii. 2) And because He had said, Ye have one Master, even Christ, (Mat. 23:8) that they might not be prevented by this from admitting the Holy Ghost as well, He adds, For He shall receive of Mine, and shall show it unto you.

John 16:16 — Homily on the Gospel of John 79

Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, "I go," and, "Hereafter I will not speak with you," continually dwell on the same subject, saying "A little while, and ye shall not see Me, because I go to Him that sent Me"? When He had recovered them by His words concerning the Spirit, He again casteth down their courage. Wherefore doth He this? He testeth their feelings, and rendereth them more proved, and well accustometh them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, the saying that, "I go to the Father." For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He addeth too another consolation; for He saith not merely, "A little while, and ye shall not see Me," but also, "A little while, and ye shall see Me"; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual.

John 16:17-18 — Homily on the Gospel of John 79

"If," saith one of them, "we shall see Thee, whither goest Thou? And if Thou goest, how shall we see Thee?" Therefore they say, "We cannot tell what He saith." That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebuketh them, because they did not understand His saying.

John 16:20 — Homily on the Gospel of John 79

For, desiring to infix in them the doctrine concerning His death, what saith He? "Verily, verily, I say unto you, That ye shall weep and lament"-which belonged to the Death and the Cross-"but the world shall rejoice." Because by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that "little" meant, He saith, "Ye shall mourn and lament." "But your sorrow shall be turned into joy." Then having shown that after grief comes joy, and that grief gendereth joy, and that grief is short, but the pleasure endless, He passeth to a common example.

John 16:21 — Homily on the Gospel of John 79

"A woman when she is in travail hath sorrow." And He hath used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He saith is of this kind: "Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy"; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, "Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passeth in like manner through pain." Here also He implieth something mystical, that He hath loosened the travail pangs of death, and caused a new man to be born of them.

John 16:22 — Homily on the Gospel of John 79

"And ye now therefore have sorrow-but I will see you again, and your sorrow shall be turned into joy." Then, to show that He shall die no more, He saith, "And no man taketh it from you."

John 16:23 — Homily on the Gospel of John 79

"And in that day ye shall ask Me nothing." Again He proveth nothing else by these words, but that He is from God. "For then ye shall for the time to come know all things." But what is, "Ye shall not ask Me"? "Ye shall need no intercessor, but it is sufficient that ye call on My Name, and so gain all things." "Verily, verily, I say unto you, Whatsoever ye shall ask My Father in My Name." He showeth the power of His Name, if at least being neither seen nor called upon, but only named, He even maketh us approved by the Father. But where hath this taken place? Where they say, "Lord, behold their threatenings, and grant unto Thy servants that with boldness they may speak Thy word" (Acts iv. 29, Acts iv. 31), "and work miracles in Thy Name." "And the place was shaken where they were."

John 16:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxix) Hitherto have ye asked nothing in My Name: ask, and ye shall receive, that your joy may be full.

John 16:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxix) These words being obscure, He adds, These things have I spoken to you in proverbs, but the time cometh when I shall no more speak unto you in proverbs: for forty days He talked with them as they were assembled, speaking of the kingdom of God. And now, He says, ye are in too great fear to attend to My words, but then, when you see Me risen again, you will be able to proclaim these things openly.

John 16:27 — POEM ON PRAYER, HOMILY 2

When we ask God for something, there is no need for intermediaries. And he is no more disposed to help us because he is asked by others than if we ourselves ask. For he wants us to seek things from him often. This pleases him very much. For it is in this alone that he becomes our debtor: Every time we pray to him, he is pleased and freely gives us what we have not loaned him. And should he see someone who is in need fervently praying to him, he will himself pay down for us what he has not received from us. But if we pray in an indifferent manner, he will be indifferent to our request—not because he does not want to give but because our prayer is acceptable only when we pray to him with all our hearts.Nor does God put off the granting of our prayers because he detests them or because he is against us. But he does clearly wish, by delaying his giving, to keep us close to himself; just as fathers who love their children tenderly will withhold a gift from children who are lazy and indifferent in order to teach them to persevere. And have your prayers been heard? Then give thanks because your prayers have been heard. And have your prayers not been heard? Keep praying so that they may be heard.… For, though you may be helpless and without a protector, if you cry out to God himself you shall most certainly be heard.

John 16:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxix) As it was consolatory to them to hear of His resurrection, and how He came from God, and went to God, He dwells again and again on these subjects: Again I leave the world, and go to the Father. The one was a proof that their faith in Him was not vain: the other that they would still be under His protection.

John 16:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxix) The disciples were so refreshed with the thought of being in favour with the Father, that they say they are sure He knows all things: His disciples said unto Him, Now speakest Thou plainly, and speakest no proverb.

John 16:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxix. 2) But since His answer met what was in their minds, they add, Now we are sure that Thou knowest all things. See how imperfect they yet were, after so many and great things now at last to say, Now we are sure &c. saying it too as if they were conferring a favour. And needest not that any man should ask thee; i. e. Thou knowest what offends us, before we tell Thee, and Thou hast relieved us by saying that the Father loveth us.

John 16:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxix) Ye shall be scattered; i. e. when I am betrayed, fear shall so possess you, that ye will not be able even to take to flight together. But I shall suffer no harm in consequence: And yet I am not alone, because the Father is with Me.

John 16:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxix. 2) These things have I said unto you, that ye might have peace: i. e. that ye may not reject Me from your minds. For not only when I am taken shall ye suffer tribulation, but so long as ye are in the world: In the world ye shall have tribulation. (Hom. lxxx) i. e. raise up your spirits again: when the Master is victorious, the disciples should not be dejected; I have overcome the world.

John 17:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxx) After having said, In the world ye shall have tribulation, our Lord turns from admonition to prayer; thus teaching us in our tribulations to abandon all other things, and flee to God. (Hom. lxxx. 1) He lifted up His eyes to heaven to teach us intentness in our prayers: that we should stand with uplifted eyes, not of the body only, but of the mind.

John 17:1 — Homily on the Gospel of John 80

"Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee." Again He showeth us, that not unwilling He cometh to the Cross. For how could He be unwilling, who prayed that this might come to pass, and called the action "glory," not only for Himself the Crucified, but also for the Father? since this was the case, for not the Son only, but the Father also was glorified. For before the Crucifixion, not even the Jews knew Him; "Israel," it saith, "hath not known Me" (Isa. i. 3); but after the Crucifixion, all the world ran to Him.

John 17:2 — Homily on the Gospel of John 80

"As Thou hast given Him power over all flesh." He now showeth, that what belongs to the preaching is not confined to the Jews alone, but is extended to all the world, and layeth down beforehand the first invitations to the Gentiles. And since He had said, "Go not into the way of the Gentiles" (Matt. x. 5), and after this time is about to say, "Go ye, and make disciples of all nations" (Matt. xxviii. 19), He showeth that the Father also willeth this. For this greatly offended the Jews, and the disciples too; nor indeed after this did they easily endure to lay hold on the Gentiles, until they received the teaching of the Spirit; because hence arose no small stumblingblock for the Jews.

John 17:3 — Homily on the Gospel of John 80

"And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent." "The only true God," He saith, by way of distinction from those which are not gods; for He was about to send them to the Gentiles. But if they will not allow this, but on account of this word "only" reject the Son from being true God, in this way as they proceed they reject Him from being God at all. For He also saith, "Ye seek not the glory which is from the only God." (c. v. 44.) Well then; shall not the Son be God? But if the Son be God, and the Son of the Father who is called the Only God, it is clear that He also is true, and the Son of Him who is called the Only true God.

John 17:4 — Homily on the Gospel of John 80

"I have glorified Thee on the earth." Well said He, "on the earth"; for in heaven He had been already glorified, having His own natural glory, and being worshiped by the Angels. Christ then speaketh not of that glory which is bound up with His Essence, (for that glory, though none glorify Him, He ever possesseth in its fullness,) but of that which cometh from the service of men.

John 17:5 — Homily on the Gospel of John 80

"And now, O Father, glorify Thou Me with Thine Own Self, with the glory which I had with Thee before the world was." Where is that glory? For allowing that He was with reason unhonored among men, because of the covering which was put around Him; how seeketh He to be glorified with the Father? What then saith He here? The saying refers to the Dispensation; since His fleshly nature had not yet been glorified, not having as yet enjoyed incorruption, nor shared the kingly throne. Therefore He said not "on earth," but "with Thee."

John 17:6 — Homily on the Gospel of John 81

"Messenger of great counsel" (Isa. ix. 6, LXX.), the Son of God is called, because of the other things which He taught, and principally because He announced the Father to men, as also now He saith, "I have manifested Thy Name unto the men." For after having said, "I have finished Thy work," He next explaineth it in detail, telling what sort of work. Now the Name indeed was well known. For Esaias said, "Ye shall swear by the true God." (Isa. lxv. 16.) But what I have often told you I tell you now, that though it was known, yet it was so only to Jews, and not to all of these: but now He speaketh concerning the Gentiles. Nor doth He declare this merely, but also that they knew Him as the Father. For it is not the same thing to learn that He is Creator, and that He hath a Son. But He "manifested His Name" both by words and actions. "Whom Thou gavest Me out of the world." As He saith above, "No man cometh unto Me except it be given him" (c. vi. 65); and, "Except My Father draw him" (c. vi. 64); so here too, "Whom thou gavest Me." (c. xiv. 6.) Now He calleth Himself "the Way"; whence it is clear that He establisheth two things by what is said here, that He is not opposed to the Father, and that it is the Father's will to entrust them to the Son. "Thine they were, and Thou gavest them Me." Here He desireth to teach that He is greatly loved by the Father. For that He needed not to receive them, is clear from this, He made them, He careth for them continually. How then did He receive them? This, as I said before, showeth His unanimity with the Father. Now if a man choose to enquire into the matter in a human manner, and as the words are spoken, they will no longer belong to the Father. For if when the Father had them, the Son had them not, it is evident that when He gave them to the Son, He withdrew from His dominion over them. And again, there is a yet more unseemly conclusion; for they will be found to have been imperfect while they yet were with the Father, but to have become perfect when they came to the Son. But it is mockery even to speak thus. What then doth He declare by this? "That it hath seemed good to the Father also that they should believe on the Son."

John 17:7-8 — Homily on the Gospel of John 81

"And they have kept Thy word." "Now they have known that all things whatsoever Thou hast given Me are of Thee." How did they "keep Thy word"? "By believing in Me, and giving no heed to the Jews. For he that believeth in Him, it saith, 'hath set to his seal that God is true.'" (c. iii. 33.) Some read, "Now I know that all things whatsoever Thou hast given Me are of Thee." But this would have no reason; for how would the Son be ignorant of the things of the Father? No the words are spoken of the disciples. "From the time," He saith, "that I told them these things, they have learnt that all that Thou hast given Me is from Thee; nothing is alien, nothing peculiar to Me, with Thee." "They therefore have known that all things, whatsoever I teach, are Thy doctrines and teachings." "And whence have they learnt it?" From My words; for so have I taught them. And not only this have I taught them, but also that "I came out from Thee." For this He was anxious to prove through all the Gospel.

John 17:9 — Homily on the Gospel of John 81

"I pray for them." "What sayest Thou?" "Dost Thou teach the Father, as though He were ignorant? Dost Thou speak to Him as to a man who knoweth not?" "What then meaneth this distinction?" Seest thou that the prayer is for nothing else than that they may understand the love which He hath towards them? For He who not only giveth what He hath of His own, but also calleth on Another to do the same, showeth greater love. What then is, "I pray for them"? "Not for all the world," He saith, but "for them whom Thou hast given Me." He continually putteth the "hast given," that they might learn that this seemeth good to the Father. Then, because He had said continually, "they are Thine," and, "Thou gavest them unto Me," to remove any evil suspicion, and lest any one should think that His authority was recent, and that He had but now received them, what saith He?

John 17:10 — Homily on the Gospel of John 81

"All Mine are Thine, and Thine are Mine; and I am glorified in them." Seest thou the equality of honor? For lest on hearing, "Thou hast given them Me," thou shouldest deem that they were alienated from the authority of the Father, or before this from that of the Son, He removed both difficulties by speaking as He did. It was as though He said, "Do not when thou hearest that 'Thou hast given them to Me,' deem that they are alienated from the Father, for what is Mine is His; nor when thou hearest, 'Thine they were,' think that they were aliens from Me, for what is His is Mine." So that the, "Thou hast given," is said only for condescension; for what the Father hath is the Son's, and what the Son hath is the Father's. But this cannot even be said of a son after the manner of man, but because They are upon a greater Equality of honor. For that what belongs to the less, belongs to the greater also, is clear to every one, but the reverse not so; but here He converteth these terms, and the conversion declares Equality. And in another place, declaring this, He said, "All things that the Father hath are Mine," speaking of knowledge. And the "hast given Me," and the like expressions, are to show that He did not come as an alien and draw them to Him, but received them as His own. Then He putteth the cause and the proof, saying, "And I am glorified in them," that is, either that "I have power over them," or, that "they shall glorify Me, believing in Thee and Me, and shall glorify Us alike." But if He is not glorified equally in them, what is the Father's is no longer His. For no one is glorified in those over whom he hath no authority. Yet how is He glorified equally? All die for Him equally as for the Father; they preach Him as they do the Father; and as they say that all things are done in His Name, so also in the Name of the Son.

John 17:11 — Homily on the Gospel of John 81

"And now I am no more in the world, but these are in the world." That is, "Although I appear no longer in the flesh, yet by these am I glorified." But why doth He say continuously, that, "I am not in the world"; and that, "because I leave them I commit them to Thee"; and that, "when I was in the world I kept them"? for if one should take these words in their simple sense, many absurdities will follow. For how could it be reasonable to say, that He is no longer in the world, and that when He departeth He committeth them to another? since these are the words of a mere man parting from them forever. Seest thou how He speaketh for the most part like a man, and in a way adapted to their state of mind, because they thought that they had a greater degree of safety from His presence? Wherefore He saith, "While I was with them, I kept them." (c. xiv.28.) Yet He telleth them, "I come to you"; and, "I am with you till the end." (Matt. xxviii. 20.) How then saith He these words, as if about to be parted from them? He addresseth Himself, as I said before, to their thoughts, that they may take breath a little when they hear Him speaking thus, and delivering them over to the care of the Father. For since, after hearing many exhortations from Him, they were not persuaded, He then holdeth converse with the Father, manifesting His affection for them. As though He had said, "Since Thou callest Me to Thyself, place these in safety; for I come to Thee." "What sayest Thou? Art Thou not able to keep them?" "Yea, I am able." "Wherefore then speakest Thou thus?" "That they may have My joy fulfilled" (ver. 13); that is, "may not be confounded, as being imperfect." And by these words He showed that He had spoken all these things so, to give them rest and joy. For the saying appears to be contradictory. "Now I am no longer in the world, and these are in the world." This was what they were suspecting. For a while therefore He condescendeth to them, because had He said, "I keep them," they would not have so well believed; wherefore He saith, "Holy Father, keep them through Thine own Name"; that is, "by thy help."

John 17:12 — Homily on the Gospel of John 81

"While I was with them in the world, I kept them in Thy Name." Again He speaketh as a man and as a Prophet, since nowhere doth He appear to have done anything by the Name of God.

John 17:13 — Homily on the Gospel of John 81

"But now I come to thee." Seest thou that the discourse is composed rather in a human manner? So that should any wish from these words to lower the Son, he will lower the Father also. Observe, in proof of this, how from the beginning He speaketh partly as though informing and explaining to Him, partly as enjoining. Informing, as when He saith, "I pray not for the world"; enjoining, as, "I have kept them until now," "and none of them is lost"; and, "do Thou therefore now keep them," He saith. And again, "Thine they were, and Thou hast given them unto Me" and "While I was in the world I kept them." But the solution of all is, that the words were addressed to their infirmity.

John 17:14 — Homily on the Gospel of John 82

When having become virtuous we are persecuted by the wicked, or when being desirous of virtue we are mocked at by them, let us not be distracted or angry. For this is the natural course of things, and everywhere virtue is wont to engender hatred from wicked men. For envying those who desire to live properly, and thinking to prepare an excuse for themselves if they can overthrow the credit of others, they hate them as having pursuits opposite to their own, and use every means to shame their way of life. But let not us grieve, for this is a mark of virtue. Wherefore Christ also saith, "If ye were of the world, the world would love its own." And in another place again, "Woe unto you when all men shall speak well of you." Wherefore also He saith here, "I have given them Thy word, and the world hath hated them." Again He telleth the reason for which they were worthy to obtain much care from the Father; "For Thy sake," He saith, "they have been hated, and for Thy word's sake"; so that they would be entitled to all providential care.

John 17:15 — Homily on the Gospel of John 82

"I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil." Again He simplifieth His language; again He rendereth it more clear; which is the act of one showing, by making entreaty for them with exactness, nothing else but this, that He hath a very tender care for them. Yet He Himself had told them, that the Father would do all things whatsoever they should ask. How then doth He here pray for them? As I said, for no other purpose than to show His love.

John 17:15 — COMMENTARY ON GALATIANS 1.4

Christ came not to put us to death and deliver us from the present life in that sense but to leave us in the world and prepare us for a worthy participation in our heavenly home. This is why he said to the Father, "And these are in the world, and I come to you. I pray not that you should take them from the world but that you should keep them from the evil," that is, from sin. Further, those who insist that the present life is evil … would have to agree that murderers would deserve a crown for rescuing us from evil.… Miserable, wretched person! What are you saying? Is this life evil, a life where we have learned to know God, and meditate on things to come, and have become angels instead of humans and take part in the choirs of the heavenly powers?… In calling the present world evil, he has accommodated himself to our usage.

John 17:16 — Homily on the Gospel of John 82

"They are not of the world, even as I am not of the world." How then saith He in another place, "Which Thou gavest Me out of the world; Thine they were"? There He speaketh of their nature; here of wicked actions. And He putteth together a long encomium of them; first, that "they were not of the world"; then, that "the Father Himself had given them"; and that "they had kept His word;" and that on this account "they were hated." And if He saith, "As I am not of the world," be not troubled; for the "as" is not here expressive of unvarying exactness. For as, when in the case of Him and the Father the "as" is used, a great Equality is signified, because of the Relationship in Nature; so when it is used of us and Him, the interval is great, because of the great and infinite interval between the respective natures. For if He "did no sin, neither was guile found in His mouth," how could the Apostles be reckoned equal to Him? What is it then that He saith, "They are not of the world"? "They look to another world, they have nothing common with earth, but are become citizens of heaven." And by these words He showeth His love, when He commendeth them to the Father, and committeth them to Him who begat Him. When He saith, "Keep them," He doth not speak merely of delivering them from dangers, but also with regard to their continuance in the faith.

John 17:17 — Homily on the Gospel of John 82

"Sanctify them through Thy truth." "Make them holy by the gift of the Spirit, and of right doctrines." As when He saith, "Ye are clean through the word which I spake unto you," so now He saith the same thing, "Instruct them, teach them the truth." "And yet He saith that the Spirit doth this. How then doth He now ask it from the Father?" That thou mayest again learn their equality of Honor. For right doctrines asserted concerning God sanctify the soul. And if He saith that they are sanctified by the word, marvel not. And to show that He speaketh of doctrines, He addeth, "Thy word is truth." That is, "there is no falsehood in it, and all that is said in it must needs come to pass"; and again, it signifieth nothing typical or bodily. As also Paul saith concerning the Church, that He hath sanctified it by the Word. For the Word of God is wont also to cleanse. Moreover, the, "sanctify them," seems to me to signify something else, such as this, "Set them apart for the Word and for preaching."

John 17:18 — Homily on the Gospel of John 82

"As Thou hast sent Me into the world, even so have I also sent them into the world." As Paul also saith, "Having put in us the word of reconciliation." For the same end for which Christ came, for the same did these take possession of the world. In this place again the "as" is not put to signify resemblance in the case of Himself and the Apostles; for how was it possible for men to be sent otherwise? But it was His custom to speak of the future as having come to pass.

John 17:19 — Homily on the Gospel of John 82

"And for their sakes I sanctify Myself, that they also might be sanctified in the truth." What is, "I sanctify Myself"? "I offer to Thee a sacrifice." Now all sacrifices are called "holy," and those are specially called "holy things," which are laid up for God. For whereas of old in type the sanctification was by the sheep, but now it is not in type, but by the truth itself, He therefore saith, "That they may be sanctified in Thy truth." "For I both dedicate them to Thee, and make them an offering"; this He saith, either because their Head was being made so, or because they also were sacrificed; for, "Present," it saith, "your bodies a living sacrifice, holy"; and, "We were counted as sheep for the slaughter." And He maketh them; without death, a sacrifice and offering; for that He alluded to His own sacrifice, when He said, "I sanctify," is clear from what follows.

John 17:20 — Homily on the Gospel of John 82

"Neither pray I for these alone, but for them also who shall believe." For since He was dying for them, and said, that "For their sakes I sanctify Myself," lest any one should think that He did this for the Apostles only, He added, "Neither pray I for these only, but for them also who believe on Me through their word." By this again He revived their souls, showing that the disciples should be many. For because He made common what they possessed peculiarly, He comforteth them by showing that they were being made the cause of the salvation of others.

John 17:21 — Homily on the Gospel of John 82

After having thus spoken concerning their salvation, and their being sanctified by faith and the Sacrifice, He afterwards speaketh of concord, and finally closeth his discourse with this, having begun with it and ended in it. For at the beginning He saith, "A new commandment I give unto you"; and here, "That they all may be one, as Thou, Father, art in Me and I in Thee." Here again the "as" doth not denote exact similarity in their case, (for it was not possible for them in so great a degree,) but only as far as was possible for men. Just as when He saith "Be ye merciful, as your Father."

John 17:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Elsewhere He says of Himself and the Father, We will come and make Our abode with Him; by the mention of two persons, stopping the mouths of the Sabellians. Here by saying that the Father comes to the disciples through Him, He refutes the notion of the Arians.

John 17:22 — Homily on the Gospel of John 82

"And the glory which Thou gavest Me, I have given them." That by miracles, that by doctrines, and, that they should be of one soul; for this is glory, that they should be one, and greater even than miracles. As men admire God because there is no strife or discord in That Nature, and this is His greatest glory, "so too let these," He saith, "from this cause become glorious." "And how," saith some one, "doth He ask the Father to give this to them, when He saith that He Himself giveth it?" Whether His discourse be concerning miracles, or unanimity, or peace, He is seen Himself to have given these things to them; whence it is clear that the petition is made for the sake of their comfort.

John 17:23 — Homily on the Gospel of John 82

"I in them, and Thou in Me." "How gave He the glory?" By being in them, and having the Father with Him, so as to weld them together. But in another place He speaketh not so; He saith not that the Father cometh by Him, but, "that He and the Father come, and take up their abode with him," "there" removing the suspicion of Sabellius, "here" that of Arius.

John 17:24 — Homily on the Gospel of John 82

"Father," He saith, "I will that they also whom Thou hast given Me, be with Me where I am." "Then dost Thou gain by prayer, and dost Thou not yet possess that concerning which they enquired continually, saying, 'Whither goest Thou?' What sayest Thou? How then didst Thou say to them, 'Ye shall sit upon twelve thrones'? How didst Thou promise other things more and greater?" Seest thou that He saith all in the way of condescension? since how would He have said, "Thou shalt follow afterwards"? But He speaketh thus with a view to a fuller conviction and demonstration of His love.

John 17:25 — Homily on the Gospel of John 82

"O righteous Father, the world hath not known Thee." What meaneth this? What connection hath it? He here showeth that no man knoweth God, save those only who have come to know the Son. And what He saith is of this kind: "I wished all to be so, yet they have not known Thee, although they had no complaint against Thee." For this is the meaning of, "O righteous Father." And here He seemeth to me to speak these words, as vexed that they would not know One so just and good. For since the Jews had said that they knew God, but that He knew Him not, at this He aimeth, saying, "For Thou lovedst Me before the foundation of the world"; thus putting together a defense against the accusations of the Jews. For how could He who had received glory, who was loved before the foundation of the world, who desired to have them as witnesses of that glory, how could He be opposed to the Father? "This then is not true which the Jews say, that they know Thee, and that I know Thee not; on the contrary, I know Thee, and they have not known Thee."

John 17:26 — Homily on the Gospel of John 82

"And I have declared unto them Thy Name, and will declare it." "Yet thou sayest that perfect knowledge is from the Spirit." "But the things of the Spirit are Mine." "That the love wherewith Thou hast loved Me may remain in them, and I in them." "For if they learn who Thou art, then they shall know that I am not separated from Thee, but one of the greatly beloved, and a true Son, and closely knit to Thee. And those who are rightly persuaded of this, will keep both the faith which is on Me and perfect love; and I will abide in them." Seest thou how He hath arrived at a good end, finishing off the discourse with love, the mother of all blessings?

John 18:1-2 — Homily on the Gospel of John 83

An awful thing is death, and very full of terror, but not to those who have learnt the true wisdom which is above. For he that knows nothing certain concerning things to come, but deems it to be a certain dissolution and end of life, with reason shudders and is afraid, as though he were passing into non-existence. But we who, by the grace of God, have learnt the hidden and secret things of His wisdom, and deem the action to be a departure to another place, should have no reason to tremble, but rather to rejoice and be glad, that leaving this perishable life we go to one far better and brighter, and which hath no end. Which Christ teaching by His actions, goeth to His Passion, not by constraint and necessity, but willingly. "These things," it saith, "Jesus spake, and departed beyond the brook Cedron, where was a garden, into the which He entered, and His disciples." He journeyeth at midnight, and crosseth a river, and hasteth to come to a place known to the traitor, lessening the labor to those who plotted against Him, and freeing them from all trouble; and showeth to the disciples that He came willingly to the action, (a thing which was most of all sufficient to comfort them,) and placeth Himself in the garden as in a prison.

John 18:3 — Homily on the Gospel of John 83

And these men had often at other times sent to seize Him, but had not been able; whence it is plain, that at this time He voluntarily surrendered Himself. And how did they persuade the band? They were soldiers, who had made it their practice to do anything for money.

John 18:4 — Homily on the Gospel of John 83

"Jesus therefore, knowing all things that should come upon Him, went forth, and said, Whom seek ye?" That is, He did not wait to learn this from their coming, but spake and acted without confusion, as knowing all these things. "But why come they with weapons, when about to seize Him?" They feared His followers, and for this reason they came upon Him late at night.

John 18:4 — Homily on the Gospel of Matthew 83

But wherefore doth He say this? Because often when seized by them He had gone out through the midst, without their knowing it. Nevertheless, then also this would have been done, if it had not been His own will that He should be taken. It was at least with a view to teach them this, that He then blinded their eyes, and Himself asked, "Whom seek ye?" And they knew Him not, though being with lanterns and torches, and having Judas with them. Afterwards, as they had said, "Jesus;" He saith, "I am He" whom ye seek.

John 18:5-6 — Homily on the Gospel of John 83

Seest thou His invincible power, how being in the midst of them He disabled their eyes? for that the darkness was not the cause of their not knowing Him, the Evangelist hath shown, by saying, that they had torches also. And even had there been no torches, they ought at least to have known Him by His voice; or if they did not know it, how could Judas be ignorant, who had been so continually with Him? for he too stood with them, and knew Him no more than they, but with them fell backward. And Jesus did this to show, that not only they could not seize Him, but could not even see Him when in the midst, unless He gave permission.

John 18:7-8 — Homily on the Gospel of John 83

"He saith again, Whom seek ye?" What madness! His word threw them backward, yet not even so did they turn, when they had learnt that His power was so great, but again set themselves to the same attempt. When therefore He had fulfilled all that was His, then He gave Himself up.

John 18:9 — Homily on the Gospel of John 83

"That the saying might be fulfilled which He spake, Of those which Thou gavest Me have I lost none." By "loss" He doth not here mean that which is of death, but that which is eternal; though the Evangelist in the present case includes the former also.

John 18:10-11 — Homily on the Gospel of John 83

And one might wonder why they did not seize them with Him, and cut them to pieces, especially when Peter had exasperated them by what he did to the servant. Who then restrained them? No other than that Power which cast them backward. And so the Evangelist, to show that it did not come to pass through their intention, but by the power and decree of Him whom they had seized, has added, "That the saying might be fulfilled which He spake," that "not one," etc. Peter, therefore, taking courage from His voice, and from what had already happened, arms himself against the assailants, "And how," saith some one, "doth he who was bidden not to have a scrip, not to have two coats, possess a sword?" Methinks he had prepared it long before, as fearing this very thing which came to pass. But if thou sayest, "How doth he, who was forbidden even to strike a blow with the hand, become a manslayer?" He certainly had been commanded not to defend himself, but here he did not defend himself, but his Master. And besides, they were not as yet perfect or complete. But if thou desirest to see Peter endued with heavenly wisdom, thou shalt after this behold him wounded, and bearing it meekly, suffering ten thousand dreadful things, and not moved to anger.

John 18:12-13 — Homily on the Gospel of John 83

"Then Jesus was taken; and they bound Him, and led Him away to Annas." Why to Annas? In their pleasure they made a show of what had been done, as though forsooth they had set up a trophy. "And he was father-in-law to Caiaphas."

John 18:14 — Homily on the Gospel of John 83

"Now Caiaphas was he which gave counsel to the Jews, that it was expedient that one man should die for the people." Why doth the Evangelist again remind us of his prophecy? To show that these things were done for our salvation. And such is the exceeding force of truth, that even enemies proclaimed these things beforehand. For lest the listener, hearing of bonds, should be confounded, he reminds him of that prophecy, that the death of Jesus was the salvation of the world.

John 18:15 — Homily on the Gospel of John 83

"And Simon Peter followed Jesus, and so did another disciple." Who is that other disciple? It is the writer himself. "And wherefore doth he not name himself? When he lay on the bosom of Jesus, he with reason concealed his name; but now why doth he this?" For the same reason, for here too he mentions a great good deed, that when all had started away, he followed. Therefore he conceals himself, and puts Peter before him. He was obliged to mention himself, that thou mightest understand that he narrates more exactly than the rest what took place in the hall, as having been himself within. But observe how he detracts from his own praise; for, lest any one should ask, "How, when all had retreated, did this man enter in farther than Simon?" he saith, that he "was known to the high priest." So that no one should wonder that he followed, or cry him up for his manliness. But the wonder was that matter of Peter, that being in such fear, he came even as far as the hall, when the others had retreated.

John 18:16 — Homily on the Gospel of John 83

And that Peter would have also entered had he been permitted, he shows by the sequel; for when he went out, and bade the damsel who kept the door bring in Peter, he straightway came in. But why did he not bring him in himself? He clung to Christ, and followed Him; on this account he bade the woman bring him in.

John 18:17 — Homily on the Gospel of John 83

"Art not thou also one of this man's disciples? And he saith, I am not." What sayest thou, Peter? Didst thou not declare but now, "If need be that I lay down my life for Thee, I will lay it down"? What hath happened then, that thou canst not even endure the questioning of a door-keeper? Is it a soldier who questions thee? Is it one of those who seized Him? No, it is a mean and abject door-keeper, nor is the questioning of a rough kind. She saith not, "Art thou a disciple of that cheat and corrupter," but, "of that man," which was the expression rather of one pitying and relenting. But Peter could not bear any of these words. The, "Art not thou also," is said on this account, that John was within. So mildly did the woman speak. But he perceived none of this, nor took it into his mind, neither the first time, nor the second, nor the third, but when the cock crew; nor did this even bring him to his senses, till Jesus gave him the bitter look. And he stood warming himself with the servants of the high priest, but Christ was kept bound within. This we say not as accusing Peter, but showing the truth of what had been said by Christ.

John 18:17 — SERMON ON ST. PETER AND ELIJAH 1

Peter was permitted to be the first to fall, in order that he might be less severe to sinners from the remembrance of his own fall.… Peter, the teacher and master of the whole world, sinned, and he obtained pardon in order that judges might from there on out have that rule to go by in dispensing pardon.… For this reason I suppose the priesthood was not given to angels. Otherwise, being without sin themselves, they would punish the sins of the people without pity. Rather, man [a human being] is placed over man in order that remembering his own sin, he may be merciful to others who are sinners.

John 18:19 — Homily on the Gospel of John 83

"The high priest then asked Jesus of His disciples, and of His doctrine." O the wickedness! Though he had continually heard Him speaking in the temple and teaching openly, he now desires to be informed. For since they had no charge to bring, they enquired concerning His disciples, perhaps where they were, and why He had collected them, and with what intention, and on what terms. And this he said, as desiring to prove Him to be a seditious person and an innovator, since no one gave heed to Him, except them alone, as though His were some factory of wickedness.

John 18:20 — Homily on the Gospel of John 83

What then saith Christ? To overthrow this, He saith, "I spake openly to the world, (not to the disciples privately,) I taught openly in the temple." "What then, said He nothing in secret?" He did, but not, as they thought, from fear, and to make conspiracies, but if at any time His sayings were too high for the hearing of the many.

John 18:21 — Homily on the Gospel of John 83

"Why askest thou Me? Ask them which heard Me." These are not the words of one speaking arrogantly, but of one confiding in the truth of what He had said. What therefore He said at the beginning, "If I bear witness of Myself, My witness is not true," this He now implieth, desiring to render His testimony abundantly credible. For when Annas mentioned the disciples, what saith He? "Dost thou ask Me concerning Mine? Ask Mine enemies, ask those who have plotted against Me, who have bound Me; let them speak." This is an unquestionable proof of truth, when one calls his enemies to be witnesses to what he saith.

John 18:22 — Homily on the Gospel of John 83

What then doth the high priest? When it would have been right thus to have made the enquiry, that person did not so. "And when he had thus spoken, one of the officers which stood by smote Him with the palm of his hand." What could be more audacious than this? Shudder, O heaven, be astounded, O earth, at the long-suffering of the Lord, and the senselessness of the servants! Yet what was it that He said? He said not, "Why askest thou Me," as if refusing to speak, but wishing to remove every pretext for senseless behavior; and being upon this buffeted, though He was able to shake, to annihilate, or to remove all things, He doth not any one of these, but speaketh words able to relax any brutality.

John 18:23-24 — Homily on the Gospel of John 83

"And He saith, If I have spoken evil, bear witness of the evil." That is, "If thou canst lay hold on My words, declare it; but if thou canst not, why strikest thou Me?" Seest thou that the judgment-hall is full of tumult, and trouble, and passion, and confusion? The high priest asked deceitfully and treacherously, Christ answered in a straightforward manner, and as was meet. What then was next to be done? Either to refute, or to accept what He said. This however is not done, but a servant buffets Him. So far was this from being a court of justice, and the proceedings those of a conspiracy, and a deed of tyranny. Then not having even so made any farther discovery, they send Him bound to Caiaphas.

John 18:25 — Homily on the Gospel of John 83

"And Simon Peter stood and warmed himself." Wonderful, by what a lethargy that hot and furious one was possessed, when Jesus was being led away! After such things as had taken place, he doth not move, but still warms himself, that thou mayest learn how great is the weakness of our nature if God abandoneth. And, being questioned, he denies again.

John 18:26-27 — Homily on the Gospel of John 83

Then saith "the kinsman of him whose ear Peter cut off, (grieving at what had taken place,) Did I not see thee in the garden?" But neither did the garden bring him to remember what had taken place, nor the great affection which Jesus there had shown by those words, but all these from pressure of anxiety he banished from his mind. But why have the Evangelists with one accord written concerning him? Not as accusing the disciple, but as desiring to teach us, how great an evil it is not to commit all to God, but to trust to one's self. But do thou admire the tender care of his Master, who, though a prisoner and bound, took great forethought for His disciple, raising Peter up, when he was down, by His look, and launching him into a sea of tears.

John 18:28 — Homily on the Gospel of John 83

"They lead Him therefore from Caiaphas to Pilate." This was done, in order that the number of His judges might show, even against their will, how fully tested was His truth. "And it was early." Before cock crow He was brought to Caiaphas, early in the morning to Pilate; whence the Evangelist shows, that being questioned by Caiaphas during an entire half of the night, He was in nothing proved guilty; wherefore Caiaphas sent Him on to Pilate. But leaving these things for the others to relate, John speaks of what follows next. And observe the ridiculous conduct of the Jews. They who had seized the innocent, and taken up arms, do not enter into the hall of judgment, "lest they should be polluted." And tell me, what kind of pollution was it to set foot in a judgment-hall, where wrong-doers suffer justice? They who paid tithes of mint and anise, did not think they were polluted when bent on killing unjustly, but thought that they polluted themselves by even treading in a court of justice.

John 18:29 — Homily on the Gospel of John 83

"And having gone out, he said, What accusation bring ye against this man?" Seest thou that he was free from fondness for rule and from malice? For seeing Jesus bound, and led by so many persons, he did not think that they had unquestionable proof of their accusation, but questions them, thinking it a strange thing that they should take for themselves the judgment, and then commit the punishment without any judgment to him.

John 18:30 — Homily on the Gospel of John 83

What then say they? "If he were not a malefactor, we would not have delivered him up unto thee." O madness! for why do ye not mention His evil deeds, instead of concealing them? Why do ye not prove the evil?

John 18:31 — Homily on the Gospel of John 83

"And why did they not kill Him, instead of bringing Him to Pilate?" In the first place, the greater part of their rule and authority had been cut away, when their affairs were placed under the power of the Romans; and besides, they feared lest they should afterwards be accused and punished by Him.

John 18:32 — Homily on the Gospel of John 83

"And how did the expression, 'It is not lawful for us to put any man to death,' declare this?" Either the Evangelist means that He was about to be slain not by the Jews only, but by the Gentiles also, or that it was not lawful for them to crucify. But if they say, "It is not lawful for us to put any man to death," they say it with reference to that season. For that they did slay men, and that they slew them in a different way, Stephen shows, being stoned. But they desired to crucify Him, that they might make a display of the manner of His death.

John 18:33 — Homily on the Gospel of John 84

But why was it that Pilate made the enquiry not in their presence, but apart, having gone into the judgment hall? He suspected something great respecting Him, and wished, without being troubled by the Jews, to learn all accurately.

John 18:33 — Homily on the Gospel of John 83

Pilate, wishing to be freed from trouble, doth not dismiss Him for a long trial, but, "Having entered in, he asked Jesus, and said, Art thou the King of the Jews?" ... Pilate had heard this saying from many, and, since the accusers had nothing to say, in order that the enquiry might not be a long one, he desires to bring forward that which was continually reported. But when he said to them, "Judge him according to your law," wishing to show that His offense was not a Jewish one, they replied, "It is not lawful for us." "He hath not sinned against our law, but the indictment is general." Pilate then, having perceived this, saith, as being (himself) likely to be endangered, "Art thou the King of the Jews?"

John 18:34 — Homily on the Gospel of John 83

"Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of Me?" Wherefore did Christ ask this? Because He desired to expose the evil intentions of the Jews. Pilate had heard this saying from many, and, since the accusers had nothing to say, in order that the enquiry might not be a long one, he desires to bring forward that which was continually reported. But when he said to them, "Judge him according to your law," wishing to show that His offense was not a Jewish one, they replied, "It is not lawful for us." "He hath not sinned against our law, but the indictment is general." Pilate then, having perceived this, saith, as being (himself) likely to be endangered, "Art thou the King of the Jews?" Then Jesus, not from ignorance, but from a desire that the Jews should be accused even by him, asked him, saying, "Did others tell it thee?"

John 18:35 — Homily on the Gospel of John 83

On this point then declaring himself, Pilate replied, "Am I a Jew? Thine own nation and the chief priests have delivered thee unto me; what hast thou done?" Here desiring to clear himself of the matter. Then because he had said, "Art thou the King?" Jesus reproving him answereth, "This thou hast heard from the Jews. Why dost thou not make accurate enquiry? They have said that I am a malefactor; ask them what evil I have done. But this thou doest not, but art simply framing charges against Me." "Jesus answered him, Sayest thou this thing of thyself," or from others? Pilate then cannot at once say that he had heard it, but simply goes along with the people, saying, "They have delivered thee unto me." "I must needs therefore ask thee what thou hast done."

John 18:36 — Homily on the Gospel of John 83

"My Kingdom is not of this world." He leadeth upwards Pilate who was not a very wicked man, nor after their fashion, and desireth to show that He is not a mere man, but God and the Son of God. And what saith He? "If My Kingdom were of this world, then would My servants fight, that I should not be delivered to the Jews." He undoeth that which Pilate for a while had feared, namely, the suspicion of seizing kingly power. "Is then His kingdom not of this world also?" Certainly it is. "How then saith He it 'is not'?" Not because He doth not rule here, but because He hath His empire from above, and because it is not human, but far greater than this and more splendid. "If then it be greater, how was He made captive by the other?" By consenting, and giving Himself up. But He doth not at present reveal this, but what saith He? "If I had been of this world, 'My servants would fight, that I should not be delivered.'" Here He showeth the weakness of kingship among us, that its strength lies in servants; but that which is above is sufficient for itself, needing nothing. From this the heretics taking occasion say, that He is different from the Creator. What then, when it saith, "He came to His own"? What, when Himself saith, "They are not of this world, as I am not of this world"? So also He saith that His kingdom is not from hence, not depriving the world of His providence and superintendence, but showing, as I said, that His power was not human or perishable.

John 18:37 — Homily on the Gospel of John 84

"My Kingdom is not of this world." That is, "I am indeed a King, yet not such an one as thou suspectest, but far more glorious," declaring by these words and those which follow, that no evil had been done by Him. For one who saith, "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth," showeth, that no evil hath been done by Him. Then when He saith, "Every one that is of the truth heareth My voice," He draweth him on by these means, and persuadeth him to become a listener to the words. "For if," saith He, "any one is true, and desireth these things, he will certainly hear Me." And, in fact, He so took him by these short words, that he said, "What is truth?"

John 18:37 — Homily on the Gospel of John 83

"Art thou a king then? Jesus answered, Thou sayest that I am a King. To this end was I born." If then He was born a king, all His other attributes are by Generation, and He hath nothing which He received in addition. So that when thou hearest that, "As the Father hath life in Himself, so hath He given to the Son also to have life," deem of nothing else but His generation, and so of the rest. "And for this cause came I, that I should bear witness unto the truth." That is, "that I should speak this very thing, and teach it, and persuade all men."

John 18:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxiii) These words have an effect upon Pilate, persuade him to become a hearer, and elicit from him the short enquiry, What is truth? Pilate said unto Him, What is truth?

John 18:38-39 — Homily on the Gospel of John 84

"What is truth?" But for the present he applieth himself to what was pressing, for he knew that this question needed time, and desired to rescue Him from the violence of the Jews. Wherefore he went out, and what said he? "I find no fault in him." Consider how prudently he acted. He said not, "Since he hath sinned, and is deserving of death, forgive him on account of the Feast"; but having first acquitted Him of all guilt, he asks them over and above, if they were not minded to dismiss Him as innocent, yet as guilty to forgive Him on account of the time. Wherefore he added, "Ye have a custom that I should release unto you one at the Passover"; then in a persuasory way, "Will ye therefore that I release the king of the Jews? Then cried they all, Not this man, but Barabbas." O accursed decision! They demand those like mannered with themselves, and let the guilty go; but bid him punish the innocent. For this was their custom from old time.

John 18:40 — Homily on the Gospel of John 84

O accursed decision! They demand those like mannered with themselves, and let the guilty go; but bid him punish the innocent. For this was their custom from old time.

John 18:40 — Letters to Olympias, To My Lady 4

Again when they insulted Him by offering Him gall and vinegar on the sponge how many think you were offended? or when the robbers reviled Him? or when as I have already said, they made that dreadful and monstrous assertion that the robber and housebreaker, the man laden with the crime of murder deserved to be released rather than Jesus, and having received permission from the judge to make their choice preferred Barabbas, desiring not only to crucify Christ, but also to involve Him in infamy? For they thought that by these means they should be able to manufacture the belief that He was worse than the robber, and such a great transgressor that neither on the plea of mercy, nor of the privilege of the Festival was it possible to save Him. For they did everything with a view to slander His fame; which also was the reason why they crucified the two robbers with Him. Nevertheless the truth was not obscured, but shone forth all the more clearly.

John 19:1 — Homily on the Gospel of John 84

But do thou all through observe the lovingkindness of the Lord in these circumstances. Pilate scourged Him perhaps desiring to exhaust and to soothe the fury of the Jews. For when he had not been able to deliver Him by his former measures, being anxious to stay the evil at this point, he scourged Him, and permitted to be done what was done, the robe and crown to be put on Him, so as to relax their anger. Wherefore also he led Him forth to them crowned, that, seeing the insult which had been done to Him, they might recover a little from their passion, and vomit their venom.

John 19:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxiii) Pilate having called Him the King of the Jews, they put the royal dress upon Him, in mockery.

John 19:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xxxiv) It was not at the command of the governor that they did this, but in order to gratify the Jews. For neither were they commanded by him to go to the garden in the night, but the Jews gave them money to go. He bore however all these insults silently. Yet do thou, when thou hearest of them, keep stedfastly in thy mind the King of the whole earth, and Lord of Angels bearing all these contumelies in silence, and imitate His example.

John 19:6 — Homily on Colossians 6

Never yet was the devil in so shameful a plight. For whilst expecting to have Him, he lost even those he had; and when That Body was nailed to the Cross, the dead arose. There death received his wound, having met his death-stroke from a dead body. And as an athlete, when he thinks he has hit his adversary, himself is caught in a fatal grasp; so truly doth Christ also show, that to die with confidence is the devil's shame. For he would have done everything to persuade men that He did not die, had he had the power. For seeing that of His Resurrection indeed all succeeding time was proof demonstrative; whilst of His death, no other time save that whereat it happened could ever furnish proof; therefore it was, that He died publicly in the sight of all men, but He arose not publicly, knowing that the aftertime would bear witness to the truth. For, that whilst the world was looking on, the serpent should be slain on high upon the Cross, herein is the marvel. For what did not the devil do, that He might die in secret? Hear Pilate saying, "Take ye Him away, and crucify Him, for I find no fault in Him," and withstanding them in a thousand ways. And again the Jews said unto Him, "If Thou art the Son of God, come down from the Cross." Then further, when He had received a mortal wound, and He came not down, for this reason He was also committed to burial; for it was in His power to have risen immediately: but He did not, that the fact might be believed. And yet in cases of private death indeed, it is possible to impute them to a swoon, but here, it is not possible to do this either. For even the soldiers brake not His legs, like those of the others, that it might be made manifest that He was dead. And those who buried The Body are known; and therefore too the Jews themselves seal the stone along with the soldiers. For, what was most of all attended to, was this very thing, that it should not be in obscurity. And the witnesses to it are from enemies, from the Jews. Hear them saying to Pilate, "That deceiver said, while he was yet alive, After three days I rise again. Command therefore that the sepulchre be guarded by the soldiers." This was accordingly done, themselves also sealing it. Hear them further saying even afterwards to the Apostles, "Ye intend to bring this Man's blood upon us." He suffered not the very fashion of His Cross to be put to shame. For since the Angels have suffered nothing like it, He therefore doth everything for this, showing that His death achieved a mighty work. There was, as it were, a single combat. Death wounded Christ: but Christ, being wounded, did afterwards kill death. He that seemed to be immortal, was destroyed by a mortal body; and this the whole world saw. And what is truly wonderful is, that He committed not this thing to another.

John 19:6 — Homily on the Gospel of John 84

But not even so was their rage quenched, but they cried out, "Crucify him, crucify him." Then Pilate, seeing that all was done in vain, said, "Take ye him, and crucify him." Whence it is clear that he had permitted what had been done before, because of their madness. "For I," he saith, "find no fault in him."

John 19:6-7 — Homily on the Gospel of John 84

See in how many ways the judge makes His defense, continually acquitting Him of the charges; but none of these things shamed the dogs from their purpose. For the, "Take ye him and crucify him," is the expression of one clearing himself of the guilt, and thrusting them forward to an action not permitted to them. They therefore had brought Him, in order that the thing might be done by the decision of the governor; but the contrary fell out, that He was rather acquitted than condemned by the governor's decision. Then, because they were ashamed, "We have," they said, "a law, and by our law he ought to die, because he made himself the Son of God." "How then when the judge said, 'Take ye him, and judge him according to your law,' did ye reply, 'It is not lawful for us to put any man to death,' while here ye fly to the law? And consider the charge, 'He made himself the Son of God.' Tell me, is this a ground of accusation, that He who performed the deeds of the Son of God should call Himself the Son of God?" What then doth Christ? While they held this dialogue one with the other, He held His peace, fulfilling that saying of the Prophet, that "He openeth not his mouth: in His humiliation His judgment was taken away."

John 19:7 — Homily on the Gospel of John 84

"How then when the judge said, 'Take ye him, and judge him according to your law,' did ye reply, 'It is not lawful for us to put any man to death,' while here ye fly to the law? And consider the charge, 'He made himself the Son of God.' Tell me, is this a ground of accusation, that He who performed the deeds of the Son of God should call Himself the Son of God?" What then doth Christ? While they held this dialogue one with the other, He held His peace, fulfilling that saying of the Prophet, that "He openeth not his mouth: in His humiliation His judgment was taken away." (Isa. liii. 7, 8 LXX.)

John 19:8 — Homily on the Gospel of John 84

Then Pilate is alarmed when he hears from them, that He made Himself the Son of God, and dreads lest the assertion may possibly be true, and he should seem to transgress; but these men who had learnt this, both by His deeds and words, did not shudder, but are putting Him to death for the very reasons for which they ought to have worshiped Him.

John 19:9 — Homily on the Gospel of John 84

On this account he no more asks Him, "What hast thou done?" but, shaken by fear, he begins the enquiry again, saying, "Art thou the Christ?" But He answered not. For he who had heard, "To this end was I born, and for this came I," and, "My Kingdom is not of this world," he, when he ought to have opposed His enemies and delivered Him, did not so, but seconded the fury of the Jews. Then they being in every way silenced, make their cry issue in a political charge, saying, "He that maketh himself a king, speaketh against Caesar." Pilate ought therefore to have accurately enquired, whether He had aimed at sovereignty, and set His hand to expel Caesar from the kingdom. But he makes not an exact enquiry, and therefore Christ answered him nothing, because He knew that he asked all the questions idly. Besides, since His works bare witness to Him, He would not prevail by word, nor compose any defense, showing that He came voluntarily to this condition.

John 19:10-11 — Homily on the Gospel of John 84

When He was silent, Pilate saith, "Knowest thou not that I have power to crucify thee?" Seest thou how he condemned himself beforehand; for, "if the whole rests with thee, why dost not thou let Him go, when thou hast found no fault in Him?" When then Pilate had uttered the sentence against himself, then He saith, "He that delivered Me unto thee hath the greater sin." Showing that he also was guilty of sin. Then, to pull down his pride and arrogance, He saith, "Thou wouldst have no power except it were given thee." Showing that this did not come to pass merely in the common order of events, but that it was accomplished mystically. Then lest, when thou hearest, "Except it were given thee," thou shouldest deem that Pilate was exempt from all blame, on this account therefore He said, "Therefore he that delivered Me unto thee hath the greater sin." "And yet if it was given, neither he nor they were liable to any charge." "Thou objectest idly; for the 'given' in this place means what is 'allowed'; as though He had said, 'He hath permitted these things to be, yet not for that are ye clear of the wickedness.'" He awed Pilate by the words, and proffered a clear defense. On which account that person sought to release Him.

John 19:12 — Homily on the Gospel of John 84

But they again cried out, saying, "If thou let this man go, thou art not Caesar's friend." For when they profited nothing by bringing charges drawn from their own law, they wickedly betook themselves to external laws, saying, "Every one that maketh himself a king speaketh against Caesar." And where hath this Man appeared as a tyrant? Whence can ye prove it? By the purple robe? By the diadem? By the dress? By the soldiers? Did not He ever walk unattended, save by His twelve disciples, following in every point a humble mode of living, both as to food, and clothing, and habitation?

John 19:13 — Homily on the Gospel of John 84

But O what shamelessness and ill-time cowardice! For Pilate, deeming that he should now incur some danger were he to overlook these words, comes forth as though to enquire into the matter, (for the "sitting down" showed this,) but without making any enquiry, he gave Him up to them, thinking to shame them. For to prove that he did it for this purpose, hear what he saith.

John 19:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxiv) Pilate, despairing of moving them, did not examine Him, as he intended, but delivered Him up. And he saith unto the Jews, Behold your King!

John 19:15 — Homily on the Gospel of John 84

"Behold your king!" But when they said, "Crucify him," he added again, "Shall I crucify your king?" But they cried out, "We have no king but Caesar." Of their own will they subjected themselves to punishment; therefore also God gave them up, because they were the first to cast themselves out from His providence and superintendence; and since with one voice they rejected His sovereignty, He allowed them to fall by their own suffrages.

John 19:16 — Homily on the Gospel of John 85

"Successes" have terrible power to cast down or draw aside those who take not heed. Thus the Jews, who at first enjoyed the influence of God, sought the law of royalty from the Gentiles, and in the wilderness after the manna remembered the onions. In the same way here, refusing the Kingdom of Christ, they invited to themselves that of Caesar. Wherefore God set a king over them, according to their own decision. When then Pilate heard these things, he delivered Him to be crucified. Utterly without reason. For when he ought to have enquired whether Christ had aimed at sovereign power, he pronounced the sentence through fear alone. Yet that this might not befall him, Christ said beforehand, "My kingdom is not of this world"; but he having given himself wholly up to present things, would practice no great amount of wisdom. And yet his wife's dream should have been sufficient to terrify him; but by none of these things was he made better, nor did he look to heaven, but delivered Him up.

John 19:17 — Homily on the Gospel of John 85

And now they laid the cross upon Him as a malefactor. For even the wood they abominated, and endured not even to touch it. This was also the case in the type; for Isaac bare the wood. But then the matter stopped at the will of his father, for it was the type; while here it proceeded to action, for it was the reality. "And He came to the place of a skull." Some say that Adam died there, and there lieth; and that Jesus in this place where death had reigned, there also set up the trophy. For He went forth bearing the Cross as a trophy over the tyranny of death: and as conquerors do, so He bare upon His shoulders the symbol of victory.

John 19:18 — Homily on the Gospel of John 85

What matter if the Jews did these things with a different intent. They crucified Him too with thieves, in this also unintentionally fulfilling prophecy; for what they did for insult contributed to the truth, that thou mayest learn how great is its power, since the Prophet had foretold of old, that "He was numbered with the transgressors." (Isa. liii. 12.) The devil therefore wished to cast a veil over what was done, but was unable; for the three were crucified, but Jesus alone was glorious, that thou mayest learn, that His power effected all. Yet the miracles took place when the three had been nailed to the cross; but no one attributed anything of what was done to either of those others, but to Jesus only; so entirely was the plot of the devil rendered vain, and all returned upon his own head. For even of these two, one was saved. He therefore did not insult the glory of the Cross, but contributed to it not a little. For it was not a less matter than shaking the rocks, to change a thief upon the cross, and to bring him unto Paradise.

John 19:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

As letters are inscribed on a trophy declaring the victory, so Pilate wrote a title on Christ's cross. And Pilate wrote a title, and put it on the cross: thus at once distinguishing Christ from the thieves with Him, and exposing the malice of the Jews in rising up against their King: And the writing was, Jesus of Nazareth, the King of the Jews.

John 19:19-22 — Homily on the Gospel of John 85

"And Pilate wrote a title." At the same time requiting the Jews, and making a defense for Christ. For since, they had given Him up as worthless, and attempted to confirm this sentence by making Him share the punishment of the robbers, in order that for the future it might be in no man's power to prefer evil charges against him, or to accuse him as a worthless and wicked person, to close moreover their mouths and the mouths of all who might desire to accuse Him, and to show that they had risen up against their own King, Pilate thus placed, as on a trophy, those letters, which utter a clear voice, and show forth His Victory, and proclaim His Kingdom, though not in its completeness. And this he made manifest not in a single tongue, but in three languages; for since it was likely that there would be a mixed multitude among the Jews on account of the Feast, in order that none might be ignorant of the defense, he publicly recorded the madness of the Jews, in all the languages. For they bore malice against Him even when crucified. "Yet what did this harm you? Nothing. For if He was a mortal and weak, and was about to become extinct, why did ye fear the letters asserting that He is the King of the Jews?" And what do they ask? "Say that 'he said.' For now it is an assertion, and a general sentence, but if 'he said' be added, the charge is shown to be one arising from his own rashness and arrogance." Still Pilate was not turned aside, but stood to his first decision. And it is no little thing that is dispensed even from this circumstance, but the whole matter. For since the wood of the cross was buried, because no one was careful to take it up, inasmuch as fear was pressing, and the believers were hurrying to other urgent matters; and since it was in after times to be sought for, and it was likely that the three crosses would lie together, in order that the Lord's might not be unknown, it was made manifest to all, first by its lying in the middle, and then by the title. For those of the thieves had no titles.

John 19:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

It is probable that many Gentiles as well as Jews bad come up to the feast. So the title was written in three languages, that all might read it: And it was written in Hebrew, and Greek, and Latin.

John 19:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But the Jews grudged our Lord this title: Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that He said, I am King of the Jews, For as Pilate wrote it, it was a plain and single declaration that He was King, but the addition of, that he said, made it a charge against Him of petulance and vain glory. But Pilate was firm: Pilate answered, What I have written I have written.

John 19:21-22 — Homily on the Gospel of Matthew 87

For after having done what they would, they endeavor also to injure His honor, fearing His resurrection. Therefore they say these things publicly, and crucified thieves with Him, and wishing to prove Him a deceiver, they say, "Thou that destroyest the temple, and buildest it in three days come down from the cross." For since on telling Pilate to remove the accusation (this was the writing, "The king of the Jews"), they prevailed not, but he persevered in saying, "What I have written, I have written," they then endeavor by their derision of Him to show that He is not a king.

John 19:23-24 — Homily on the Gospel of John 85

The soldiers parted the garments, but not the coat. See the prophecies in every instance fulfilled by their wickednesses; for this also had been predicted of old; yet there were three crucified, but the matters of the prophecies were fulfilled in Him. For why did they not this in the case of the others, but in His case only? Consider too, I pray you, the exactness of the prophecy. For the Prophet saith not only, that they "parted," but that they "did not part." The rest therefore they divided, the coat they divided not, but committed the matter to a decision by lot. And the, "Woven from the top" is not put without a purpose; but some say that a figurative assertion is declared by it, that the Crucified was not simply man, but had also the Divinity from above. Others say that the Evangelist describes the very form of the coat. For since in Palestine they put together two strips of cloth and so weave their garments, John, to show that the coat was of this kind, saith, "Woven from the top"; and to me he seems to say this, alluding to the poorness of the garments, and that as in all other things, so in dress also, He followed a simple fashion.

John 19:25 — Homily on the Gospel of John 85

But the women stood by the Cross, and the weaker sex then appeared the manlier; so entirely henceforth were all things transformed.

John 19:26-27 — Homily on the Gospel of John 85

"These things the soldiers did." But He on the Cross, committeth His mother to the disciple, teaching us even to our last breath to show every care for our parents. When indeed she unseasonably troubled Him, He said, "Woman, what have I to do with thee?" (c. ii. 4.) And, "Who is My mother?" (Matt. xii. 48.) But here He showeth much loving affection, and committeth her to the disciple whom He loved. Again John conceals himself, in modesty; for had he desired to boast, he would have also put in the cause for which he was loved, since probably it was some great and wonderful one. But wherefore doth He converse on nothing else with John, nor comfort him when desponding? Because it was no time for comforting by words; besides, it was no little thing for him to be honored with such honor, and to receive the reward of steadfastness. But do thou consider, I pray, how even on the cross He did everything without being troubled, speaking with the disciple concerning His mother, fulfilling prophecies, holding forth good hopes to the thief. Yet before He was crucified He appeareth sweating, agonized, fearing. What then can this mean? Nothing difficult, nothing doubtful. There indeed the weakness of nature had been shown, here was being shown the excess of Power. Besides, by these two things He teacheth us, even if before things terrible we be troubled, not on that account to shrink from things terrible, but when we have embarked in the contest to deem all things possible and easy. Let us then not tremble at death. Our soul hath by nature the love of life, but it lies with us either to loose the bands of nature, and make this desire weak; or else to tighten them, and make the desire more tyrannous. And He, having committed His mother to John, said, "Behold thy Son." O the honor! with what honor did He honor the disciple! when He Himself was now departing, He committed her to the disciple to take care of. For since it was likely that, being His mother, she would grieve, and require protection, He with reason entrusted her to the beloved. To him He saith, "Behold thy mother." This He said, knitting them together in charity; which the disciple understanding, took her to his own home. "But why made He no mention of any other woman, although another stood there?" To teach us to pay more than ordinary respect to our mothers. For as when parents oppose us on spiritual matters, we must not even own them, so when they do not hinder us, we ought to pay them all becoming respect, and to prefer them before others, because they begat us, because they bred us up, because they bare for us ten thousand terrible things. And by these words He silenceth the shamelessness of Marcion; for if He were not born according to the flesh, nor had a mother, wherefore taketh He such forethought for her alone?

John 19:28-29 — Homily on the Gospel of John 85

"After this, Jesus knowing that all things were now accomplished." That is, "that nothing was wanting to the Dispensation." For He was everywhere desirous to show, that this Death was of a new kind, if indeed the whole lay in the power of the Person dying, and death came not on the Body before He willed it; and He willed it after He had fulfilled all things. Therefore also He said, "I have power to lay down My life; and I have power to take it again." (c. x. 18.) Knowing therefore that all things were fulfilled, He saith, "I thirst." Here again fulfilling a prophecy. But consider, I pray, the accursed nature of the bystanders. Though we have ten thousand enemies, and have suffered intolerable things at their hands, yet when we see them perishing, we relent; but they did not even so make peace with Him, nor were tamed by what they saw, but rather became more savage, and increased their irony; and having brought to Him vinegar on a sponge, as men bring it to the condemned, thus they gave Him to drink; since it is on this account that the hyssop is added.

John 19:29-30 — Homily on the Gospel of Matthew 87

And they gave Him gall to drink, and this to insult Him, but He would not. But another saith, that having tasted it, He said, "It is finished." And what meaneth, "It is finished?" The prophecy was fulfilled concerning Him. "For they gave me," it is said, "gall for my meat, and for my thirst they gave me vinegar to drink." But neither doth that evangelist indicate that He drank, for merely to taste differs not from not drinking, but hath one and the same signification.

John 19:30 — Homily on the Gospel of John 85

"Having therefore received it, He saith, It is finished." Seest thou how He doth all things calmly, and with power? And what follows shows this. For when all had been completed, "He bowed His head, (this had not been nailed,) and gave up the ghost." That is, "died." Yet to expire does not come after the bowing the head; but here, on the contrary, it doth. For He did not, when He had expired, bow His head, as happens with us, but when He had bent His head, then He expired. By all which things the Evangelist hath shown, that He was Lord of all.

John 19:31-34 — Homily on the Gospel of John 85

But the Jews, on the other hand, who swallowed the camel and strained at the gnat, having wrought so atrocious a deed, are very precise concerning the day. "Because it was the Preparation, that the bodies should not remain upon the cross - they besought Pilate that their legs might be broken." Seest thou how strong a thing is truth? By means of the very things which are the objects of their zeal, prophecy is fulfilled, for by occasion of those things, this plain prediction, unconnected with them, receives its accomplishment. For the soldiers when they came, brake the legs of the others, but not those of Christ. Yet these to gratify the Jews pierced His side with a spear, and now insulted the dead body. O abominable and accursed purpose! Yet, beloved, be not thou confounded, be not thou desponding; for the things which these men did from a wicked will, fought on the side of the truth. Since there was a prophecy, saying, (from this circumstance, "They shall look on Him whom they pierced." (Zech. xii. 10.) And not this only, but the deed then dared was a demonstration of the faith, to those who should afterwards disbelieve; as to Thomas, and those like him. With this too an ineffable mystery was accomplished. For "there came forth water and blood." Not without a purpose, or by chance, did those founts come forth, but because by means of these two together the Church consisteth. And the initiated know it, being by water indeed regenerate, and nourished by the Blood and the Flesh. Hence the Mysteries take their beginning; that when thou approachest to that awful cup, thou mayest so approach, as drinking from the very side.

John 19:35-36 — Homily on the Gospel of John 85

"And he that saw it bare record, and his record is true." That is, "I heard it not from others, but was myself present and saw it, and the testimony is true." As may be supposed. For he relates an insult done; he relates not anything great and admirable, that thou shouldest suspect his narrative; but securing the mouths of heretics, and loudly proclaiming beforehand the Mysteries that should be, and beholding the treasure laid up in them, he is very exact concerning what took place. And that prophecy also is fulfilled, "A bone of Him shall not be broken." (Ex. xii. 46; Num. ix. 12.) For even if this was said with reference to the lamb of the Jews, still it was for the sake of the reality that the type preceded, and in Him the prophecy was more fully accomplished. On this account the Evangelist brought forward the Prophet. For since by continually producing himself as witness he would have seemed unworthy of credit, he brings Moses to help him, and saith, that neither did this come to pass without a purpose, but was written before of old. And this is the meaning of the words, "A bone of Him shall not be broken." Again he confirms the Prophet's words by his own witness. "These things," saith he, "I have told you, that ye might learn that great is the connection of the type with the reality." Seest thou what pains he takes to make that believed which seemed to be matter of reproach, and bringing shame? For that the soldier should insult even the dead body, was far worse than being crucified. "But still, even these things," he saith, "I have told, and told with much earnestness, 'that ye might believe.' Let none then be unbelieving, nor through shame injure our cause. For the things which appear to be most shameful, are the very venerable records of our good things."

John 19:38-40 — Homily on the Gospel of John 85

"After this came Joseph of Arimathaea, being a disciple." Not one of the twelve, but perhaps one of the seventy. For now deeming that the anger of the Jews was quenched by the Cross, they approached without fear, and took charge of His funeral. Joseph therefore came and asked the favor from Pilate, which he granted; why should he not? Nicodemus also assists him, and furnishes a costly burial. For they were still disposed to think of Him as a mere man. And they brought those spices whose especial nature is to preserve the body for a long time, and not to allow it quickly to yield to corruption, which was an act of men imagining nothing great respecting Him; but anyhow, they exhibited very loving affection. But how did no one of the twelve come, neither John, nor Peter, nor any other of the more distinguished disciples? Nor doth the writer conceal this point. If any one say that it was from fear of the Jews, these men also were occupied by the same fear; for Joseph too was, it saith, "A secret (disciple) for fear of the Jews." And not one can say that Joseph acted thus because he greatly despised them, but though himself afraid, still he came. But John who was present, and had seen Him expire, did nothing of the kind. It seems to me that Joseph was a man of high rank, (as is clear from the funeral,) and known to Pilate, on which account also he obtained the favor; and then he buried Him, not as a criminal, but magnificently, after the Jewish fashion, as some great and admirable one.

John 19:41-42 — Homily on the Gospel of John 85

And because they were straitened by the time, (since the Death took place at the ninth hour, and it is probable, that what with going to Pilate and what with taking down the body, evening would come upon them when it was not lawful to work,) they laid Him in the tomb that was near. And it is providentially ordered, that He should be placed in a new tomb, wherein no one had been placed before, that His Resurrection might not be deemed to be that of some other who lay there with Him; and that the disciples might be able easily to come and be spectators of what came to pass, because the place was near; and that not they alone should be witnesses of His burial, but His enemies also, for the placing seals on the tomb, and the sitting by of the soldiers to watch it, were the actions of men testifying to the burial. For Christ earnestly desired that this should be confessed, no less than the Resurrection. Wherefore also the disciples are very earnest about this, the showing that He died. For the Resurrection all succeeding time would confirm, but the Death, if at that time it had been partially concealed, or not made very manifest, was likely to harm the account of the Resurrection. Nor was it for these reasons only that He was laid near, but also that the story about the stealing might be proved false.

John 20:1 — HOMILY ON HOLY SATURDAY 10

How can I recount for you these hidden realities or proclaim what goes beyond any word or concept? How can I lay open before you the mystery of the Lord's resurrection, the saving sign of his cross and of his three days' death? For each and every event that happened to our Savior is an outward sign of the mystery of our redemption. Just as Christ was born from his mother's inviolate virginal womb, so too he rose again from the closed tomb. As he, the only-begotten Son of God was made the firstborn of his mother, so, by his resurrection, he became the firstborn from the dead. His birth did not break the seal of his mother's virginal integrity. Nor did his rising from the dead break the seals on the sepulcher. And so, just as I cannot fully express his birth in words, neither can I wholly encompass his going forth from the tomb.

John 20:1 — Homily on the Gospel of John 85

"The first day of the week" (that is, the Lord's day) "cometh Mary Magdalene, very early in the morning, and seeth the stone taken away from the sepulcher." For He arose while both stone and seals lay over Him; but because it was necessary that others should be fully satisfied, the tomb was opened after the Resurrection, and thus what had come to pass was confirmed. This then was what moved Mary. For being entirely full of loving affection towards her Master, when the Sabbath was past, she could not bear to rest, but came very early in the morning, desiring to find some consolation from the place. But when she saw the place, and the stone taken away, she neither entered in nor stooped down, but ran to the disciples, in the greatness of her longing; for this was what she earnestly desired, she wished very speedily to learn what had become of the body.

John 20:2 — Homily on the Gospel of John 85

This was the meaning of her running, and her words declare it. "They have taken away," she saith, "my Lord, and I know not where they have laid Him." Seest thou how she knew not as yet anything clearly concerning the Resurrection, but thought there had been a removal of the body, and tells all simply to the disciples? And the Evangelist hath not deprived the woman of such a praise, nor thought it shame that they should have learnt these things first from her who had passed the night in watching. Thus everywhere doth the truth-loving nature of his disposition shine forth.

John 20:3-8 — Homily on the Gospel of John 85

When then she came and said these things, they hearing them, draw near with great eagerness to the sepulcher, and see the linen clothes lying, which was a sign of the Resurrection. For neither, if any persons had removed the body, would they before doing so have stripped it; nor if any had stolen it, would they have taken the trouble to remove the napkin, and roll it up, and lay it in a place by itself; but how? they would have taken the body as it was. On this account John tells us by anticipation that it was buried with much myrrh, which glues linen to the body not less firmly than lead; in order that when thou hearest that the napkins lay apart, thou mayest not endure those who say that He was stolen. For a thief would not have been so foolish as to spend so much trouble on a superfluous matter. For why should he undo the clothes? and how could he have escaped detection if he had done so? since he would probably have spent much time in so doing, and be found out by delaying and loitering. But why do the clothes lie apart, while the napkin was wrapped together by itself? That thou mayest learn that it was not the action of men in confusion or haste, the placing some in one place, some in another, and the wrapping them together. From this they believed in the Resurrection. On this account Christ afterwards appeared to them, when they were convinced by what they had seen. Observe too here again the absence of boastfulness in the Evangelist, how he witnesses to the exactness of Peter's search. For he himself having gotten before Peter, and having seen the linen clothes, enquired not farther, but withdrew; but that fervent one passing farther in, looked at everything carefully, and saw somewhat more, and then the other too was summoned to the sight. For he entering after Peter, saw the grave-clothes lying, and separate. Now to separate, and to place one thing by itself, and another, after rolling it up, by itself, was the act of some one doing things carefully, and not in a chance way, as if disturbed.

John 20:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxv) On coming he sees the linen clothes set aside: And he slooping down, and looking in, saw the linen clothes lying. But he makes no further search: yet went he not in.

John 20:6-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxv) Peter on the other hand, being of a more fervid temper, pursued the search, and examined every thing: Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself. Which circumstances were proof of His resurrection. For had they carried Him away, they would not have stripped Him; nor, if any had stolen Him, would they have taken the trouble to wrap up the napkin, and put it in a place by itself, apart from the linen clothes; but would have taken away the body as it was. John mentioned the myrrh first of all, for this reason, i. e. to show you that He could not have been stolen away. For myrrh would make the linen adhere to the body, and so caused trouble to the thieves, and they would never have been so senseless as to have taken this unnecessary pains about the matter.

John 20:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxv) After Peter however, John entered: Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.

John 20:9 — AGAINST THE ANOMOEANS 8.29-30

Do you see that they clearly understood nothing about the resurrection? The Evangelist pointed out this very thing when he said, "As yet they did not know the Scripture, that he must rise from the dead." In addition to their failure to understand this, they were in much deeper ignorance about other things, such as the kingdom of heaven, that we are chosen as the first fruits, and his ascension into heaven. They were still confined to the ground and not yet able to fly.Such was the understanding they had. They expected that the kingdom would come to him immediately in Jerusalem because they had no better grasp of what the kingdom of heaven really is. Another Evangelist hinted at this when he said that they thought of it as a human kingdom. They were expecting him to enter into it but not to go to the cross and death. Even though they had heard it ten thousand times, they could not clearly understand.

John 20:10-11 — Homily on the Gospel of John 86

Full of feeling somehow is the female sex, and more inclined to pity. I say this, lest thou shouldest wonder how it could be that Mary wept bitterly at the tomb, while Peter was in no way so affected. For, "The disciples," it saith, "went away unto their own home"; but she stood shedding tears. Because hers was a feeble nature, and she as yet knew not accurately the account of the Resurrection; whereas they having seen the linen clothes and believed, departed to their own homes in astonishment. And wherefore went they not straightway to Galilee, as had been commanded them before the Passion? They waited for the others, perhaps, and besides they were yet at the height of their amazement. These then went their way: but she stood at the place, for, as I have said, even the sight of the tomb tended greatly to comfort her. At any rate, thou seest her, the more to ease her grief, stooping down, and desiring to behold the place where the body lay.

John 20:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxvi) Be not astonished that Mary wept for love at the sepulchre, and Peter did not; for the female sex is naturally tender, and inclined to weep. (Hom. lxxxvi) The sight of the sepulchre itself was some consolation. Nay, behold her, to console herself still more, stooping down, to see the very place where the body lay: And as she wept, she stooped down, and looked into the sepulchre.

John 20:12 — Homily on the Gospel of John 86

By all these circumstances, as though a door was being opened for her, she was led by little and little to the knowledge of the Resurrection. And the manner of their sitting invited her to question them, for they showed that they knew what had taken place; on which account they did not sit together either, but apart from one another. For because it was not likely that she would dare at once to question them, both by questioning her, and by the manner of their sitting, they bring her to converse.

John 20:13 — Homily on the Gospel of John 86

"They have taken away my Lord, and I know not where they have laid Him." She speaks very warmly and affectionately. "What sayest thou? Knowest thou not yet anything concerning the Resurrection, but dost thou still form fancies about His being laid?" Seest thou how she had not yet received the sublime doctrine?

John 20:14-15 — Homily on the Gospel of John 86

And by what kind of consequence is it, that she having spoken to them, and not having yet heard anything from them, turned back? Methinks that while she was speaking, Christ suddenly appearing behind her, struck the Angels with awe; and that they having beheld their Ruler, showed immediately by their bearing, their look, their movements, that they saw the Lord; and this drew the woman's attention, and caused her to turn herself backwards. To them then He appeared on this wise, but not so to the woman, in order not at the first sight to terrify her, but in a meaner and ordinary form, as is clear from her supposing that He was the gardener. It was meet to lead one of so lowly a mind to high matters, not all at once, but gently.

John 20:16 — Homily on the Gospel of John 86

But how was it that, "She turned herself, and saith," if so be that He was speaking to her? It seems to me, that after having said, "Where have ye laid him?" she turned to the Angels to ask why they were astonished, and that then Christ, by calling her by name, turned her to Himself from them, and revealed Himself by His Voice; for when He called her "Mary," then she knew Him; so that the recognition was not by His appearance, but by His Voice. And if any say, "Whence is it clear that the Angels were awestruck, and that on this account the woman turned herself," they will in this place say, "whence is it clear that she would have touched Him, and fallen at His feet?" Now as this is clear from His saying, "Touch Me not," so is the other clear from its saying, that she turned herself.

John 20:17 — Homily on the Gospel of John 86

Some assert, that she asked for spiritual grace, because she had heard Him when with the disciples say, "If I go to the Father, I will ask Him, and He shall give you another Comforter." But how could she who was not present with the disciples have heard this? Besides, such an imagination is far from the meaning here. And how should she ask, when He had not yet gone to the Father? What then is the sense? Methinks that she wished still to converse with Him as before, and that in her joy she perceived nothing great in Him, although He had become far more excellent in the Flesh. To lead her therefore from this idea, and that she might speak to Him with much awe, (for neither with the disciples doth He henceforth appear so familiar as before,) He raiseth her thoughts, that she should give more reverent heed to Him. To have said, "Approach Me not as ye did before, for matters are not in the same state, nor shall I henceforth be with you in the same way," would have been harsh and high-sounding; but the saying, "I am not yet ascended to the Father," though not painful to hear, was the saying of One declaring the same thing. For by saying, "I am not yet ascended," He showeth that He hasteth and presseth thither; and that it was not meet that One about to depart thither, and no longer to converse with men, should be looked on with the same feelings as before.

John 20:18 — Homily on the Gospel of John 86

So great a good is perseverance and endurance. But how was it that they did not any more grieve when He was about to depart, nor speak as they had done before? At that time they were affected in such a way, as supposing that He was about to die; but now that He was risen again, what reason had they to grieve? Moreover, Mary reported His appearance and His words, which were enough to comfort them.

John 20:19 — Homily on the Gospel of John 86

Since then it was likely that the disciples on hearing these things would either not believe the woman, or, believing, would grieve that He had not deemed them worthy of the vision, though He promised to meet them in Galilee; in order that they might not by dwelling on this be unsettled, He let not a single day pass, but having brought them to a state of longing, by their knowledge that He was risen, and by what they heard from the woman, when they were thirsting to see Him, and were greatly afraid, (which thing itself especially made their yearning greater,) He then, when it was evening, presented Himself before them, and that very marvelously. And why did He appear in the "evening"? Because it was probable that they would then especially be very fearful. But the marvel was, why they did not suppose Him to be an apparition; for He entered, "when the doors were shut," and suddenly. The chief cause was, that the woman beforehand had wrought great faith in them; besides, He showed His countenance to them dear and mild. He came not by day, in order that all might be collected together. For great was the amazement; for neither did He knock at the door but all at once stood in the midst, and showed His side and His hands. At the same time also by His Voice He smoothed their tossing thought, by saying, "Peace be unto you." That is, "Be not troubled"; at the same time reminding them of the word which He spake to them before the Crucifixion, "My peace I leave unto you"; and again, "In me ye have peace, but in the world ye shall have tribulation."

John 20:20-21 — Homily on the Gospel of John 86

Seest thou the words issuing in deeds? For what He said before the Crucifixion, that "I will see you again, and your heart shall rejoice, and your joy no man taketh from you," this He now accomplished in deed; but all these things led them to a most exact faith. For since they had a truceless war with the Jews, He continually repeated the, "Peace be unto you," giving them, to counterbalance the war, the consolation. And so this was the first word that He spake to them after the Resurrection, (wherefore also Paul continually saith, "Grace be unto you and peace,") and to women He giveth good tidings of joy, because that sex was in sorrow, and had received this as the first curse. Therefore He giveth good tidings suitable respectively, to men, peace, because of their war; joy to women, because of their sorrow. Then having put away all painful things, He telleth of the successes of the Cross, and these were the "peace." "Since then all hindrances have been removed," He saith, "and I have made My victory glorious, and all hath been achieved," (then He saith afterwards,) "As My Father hath sent Me, so send I you." "Ye have no difficulty, owing to what hath already come to pass, and to the dignity of Me who send you." Here He lifteth up their souls, and showeth them their great cause of confidence, if so be that they were about to undertake His work. And no longer is an appeal made to the Father, but with authority He giveth to them the power.

John 20:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxvi) And what He had promised before the crucifixion, I shall see you again, and your heart shall rejoice, is now fulfilled: Then were the disciples glad when they saw the Lord.

John 20:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxvi) All these things brought them to a most confident faith. As they were in endless war with the Jews, He says again, Then said Jesus unto them again, Peace be unto you. (Hom. lxxxvi. 3) At the same time He shows the efficacy of the cross, by which He undoes all evil things, and gives all good things; which is peace. To the women above there was announced joy; for that sex was in sorrow, and had received the curse, In sorrow shalt thou bring forth. (Gen. 3:16) All hindrances then being removed, and every thing made straight, (πατωρθωται.) he adds, As My Father hath sent Me, even so send I you.

John 20:22-23 — Homily on the Gospel of John 86

"He breathed on them, and said, Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained." As a king sending forth governors, gives power to cast into prison and to deliver from it, so in sending these forth, Christ investeth them with the same power. But how saith He, "If I go not away, He will not come," and yet giveth them the Spirit? Some say that He gave not the Spirit, but rendered them fit to receive It, by breathing on them. For if Daniel when he saw an Angel was afraid, what would not they have suffered when they received that unspeakable Gift, unless He had first made them learners? Wherefore He said not, "Ye have received the Holy Ghost," but, "Receive ye the Holy Ghost." Yet one will not be wrong in asserting that they then also received some spiritual power and grace; not so as to raise the dead, or to work miracles, but so as to remit sins. For the gifts of the Spirit are of different kinds; wherefore He added, "Whosesoever sins ye remit, they are remitted unto them," showing what kind of power He was giving. But in the other case, after forty days, they received the power of working miracles. Wherefore He saith, "Ye shall receive power, after that the Holy Ghost is come upon you, and ye shall be My witnesses both in Jerusalem, and in all Judaea." And witnesses they became by means of miracles, for unspeakable is the grace of the Spirit and multiform the gift.

John 20:23 — Homily on the Gospel of John 86

Let us then do all we can to have the Holy Spirit with ourselves, and let us treat with much honor those into whose hands its operation hath been committed. For great is the dignity of the priests. "Whosesoever sins," it saith, "ye remit, they are remitted unto them"; wherefore also Paul saith, "Obey them that have the rule over you, and submit yourselves." And hold them very exceedingly in honor; for thou indeed carest about thine own affairs, and if thou orderest them well, thou givest no account for others, but the priest even if he rightly order his own life, if he have not an anxious care for thine, yea and that of all those around him, will depart with the wicked into hell; and often when not betrayed by his own conduct, he perishes by yours, if he have not rightly performed all his part. Knowing therefore the greatness of the danger, give them a large share of your goodwill; which Paul also implied when he said, "For they watch for your souls," and not simply so, but, "as they that shall give account."

John 20:23 — Treatise on the Priesthood, Book 3

For if any one will consider how great a thing it is for one, being a man, and compassed with flesh and blood, to be enabled to draw nigh to that blessed and pure nature, he will then clearly see what great honor the grace of the Spirit has vouchsafed to priests; since by their agency these rites are celebrated, and others nowise inferior to these both in respect of our dignity and our salvation. For they who inhabit the earth and make their abode there are entrusted with the administration of things which are in Heaven, and have received an authority which God has not given to angels or archangels. For it has not been said to them, "Whatsoever ye shall bind on earth shall be bound in Heaven, and whatsoever ye shall loose on earth shall be loosed in Heaven." They who rule on earth have indeed authority to bind, but only the body: whereas this binding lays hold of the soul and penetrates the heavens; and what priests do here below God ratifies above, and the Master confirms the sentence of his servants. For indeed what is it but all manner of heavenly authority which He has given them when He says, "Whose sins ye remit they are remitted, and whose sins ye retain they are retained?" What authority could be greater than this? "The Father hath committed all judgment to the Son?" But I see it all put into the hands of these men by the Son. For they have been conducted to this dignity as if they were already translated to Heaven, and had transcended human nature, and were released from the passions to which we are liable. Moreover, if a king should bestow this honor upon any of his subjects, authorizing him to cast into prison whom he pleased and to release them again, he becomes an object of envy and respect to all men; but he who has received from God an authority as much greater as heaven is more precious than earth, and souls more precious than bodies, seems to some to have received so small an honor that they are actually able to imagine that one of those who have been entrusted with these things will despise the gift. Away with such madness! For transparent madness it is to despise so great a dignity, without which it is not possible to obtain either our own salvation, or the good things which have been promised to us. For if no one can enter into the kingdom of Heaven except he be regenerate through water and the Spirit, and he who does not eat the flesh of the Lord and drink His blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands, I mean the hands of the priest, how will any one, without these, be able to escape the fire of hell, or to win those crowns which are reserved for the victorious?

John 20:24-25 — Homily on the Gospel of John 87

As to believe carelessly and in a random way, comes of an over-easy temper; so to be beyond measure curious and meddlesome, marks a most gross understanding. On this account Thomas is held to blame. For he believed not the Apostles when they said, "We have seen the Lord"; not so much mistrusting them, as deeming the thing to be impossible, that is to say, the resurrection from the dead. Since he saith not, "I do not believe you," but, "Except I put my hand-I do not believe." But how was it, that when all were collected together, he alone was absent? Probably after the dispersion which had lately taken place, he had not returned even then. But do thou, when thou seest the unbelief of the disciple, consider the lovingkindness of the Lord, how for the sake of a single soul He showed Himself with His wounds, and cometh in order to save even the one, though he was grosser than the rest; on which account indeed he sought proof from the grossest of the senses, and would not even trust his eyes. For he said not, "Except I see," but, "Except I handle," he saith, lest what he saw might somehow be an apparition. Yet the disciples who told him these things, were at the time worthy of credit, and so was He that promised; yet, since he desired more, Christ did not deprive him even of this.

John 20:26 — Homily on the Gospel of John 87

And why doth He not appear to him straightway, instead of "after eight days"? In order that being in the mean time continually instructed by the disciples, and hearing the same thing, he might be inflamed to more eager desire, and be more ready to believe for the future. But whence knew he that His side had been opened? From having heard it from the disciples. How then did he believe partly, and partly not believe? Because this thing was very strange and wonderful. But observe, I pray you, the truthfulness of the disciples, how they hide no faults, either their own or others', but record them with great veracity.

John 20:27 — Homily on the Gospel of John 87

Jesus again presenteth himself to them, and waiteth not to be requested by Thomas, nor to hear any such thing, but before he had spoken, Himself prevented him, and fulfilled his desire; showing that even when he spake those words to the disciples, He was present. For He used the same words, and in a manner conveying a sharp rebuke, and instruction for the future. For having said, "Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side"; He added, "And be not faithless, but believing." Seest thou that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected.

John 20:28-29 — Homily on the Gospel of John 87

Seest thou that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected. And not in this way only did Jesus rebuke him, but also by what follows; for when he, being fully satisfied, breathed again, and cried aloud, "My Lord, and my God," He saith, "Because thou hast seen Me, thou hast believed; blessed are they who have not seen, and yet have believed." For this is of faith, to receive things not seen; since, "Faith is the substance of things hoped for, the evidence of things not seen." And here He pronounceth blessed not the disciples only, but those also who after them should believe. "Yet," saith some one, "the disciples saw and believed." Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resurrection, and before they saw the body, exhibited all faith. When therefore any one in the present day say, "I would that I had lived in those times, and had seen Christ working miracles," let them reflect, that, "Blessed are they who have not seen, and yet have believed." It is worth enquiring, how an incorruptible body showed the prints of the nails, and was tangible by a mortal hand. But be not thou disturbed; what took place was a matter of condescension. For that which was so subtle and light as to enter in when the doors were shut, was free from all density; but this marvel was shown, that the Resurrection might be believed, and that men might know that it was the Crucified One Himself, and that another rose not in His stead. On this account He arose bearing the signs of the Cross, and on this account He eateth. At least the Apostles everywhere made this a sign of the Resurrection, saying, "We, who did eat and drink with Him." As therefore when we see Him walking on the waves before the Crucifixion, we do not say, that that body is of a different nature, but of our own; so after the Resurrection, when we see Him with the prints of the nails, we will no more say, that he is therefore corruptible. For He exhibited these appearances on account of the disciple.

John 20:29 — Homily on the Gospel of John 87

For this is of faith, to receive things not seen; since, "Faith is the substance of things hoped for, the evidence of things not seen." And here He pronounceth blessed not the disciples only, but those also who after them should believe. "Yet," saith some one, "the disciples saw and believed." Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resurrection, and before they saw the body, exhibited all faith. When therefore any one in the present day say, "I would that I had lived in those times, and had seen Christ working miracles," let them reflect, that, "Blessed are they who have not seen, and yet have believed."

John 20:30-31 — Homily on the Gospel of John 87

Since this Evangelist hath mentioned fewer than the others, he tells us that neither have all the others mentioned them all, but as many as were sufficient to draw the hearers to belief. For, "If," it saith, "they should be written every one, I suppose that even the world itself could not contain the books." Whence it is clear, that What they have mentioned they wrote not for display, but only for the sake of what was useful. For how could they who omitted the greater part, write these others for display? But why went they not through them all? Chiefly on account of their number; besides, they also considered, that he who believed not those they had mentioned, would not give heed to a greater number; while he who received these, would have no need of another in order to believe. And here too he seems to me to be for the time speaking of the miracles after the Resurrection. Wherefore He saith, "In the presence of His disciples." For as before the Resurrection it was necessary that many should be done, in order that they might believe that He was the Son of God, so was it also after the Resurrection, in order that they might admit that He had arisen. For another reason also he has added, "In the presence of His disciples," because He conversed with them alone after the Resurrection; wherefore also He said, "The world seeth Me no more." Then, in order that thou mayest understand that what was done was done only for the sake of the disciples, he added, "That believing ye might have life in His Name." Speaking generally to mankind, and showing that not on Him who is believed on, but on ourselves, he bestows a very great favor. "In His Name," that is, "through Him"; for He is the Life.

John 21:1 — Homily on the Gospel of John 87

Seest thou that He remaineth not with them continually, nor as before? He appeared, for instance, in the evening, and flew away; then after eight days again once, and again flew away; then after these things by the sea, and again with great terror. But what is the, "showed"? From this it is clear that He was not seen unless He condescended, because His body was henceforth incorruptible, and of unmixed purity. But wherefore hath the writer mentioned the place? To show that he had now taken away the greater part of their fear, so that they now ventured forth from their dwelling, and went about everywhere. For they were no longer shut up at home, but had gone into Galilee, avoiding the danger from the Jews.

John 21:2-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxvii) As our Lord was not with them regularly, and the Spirit was not given them, and they had received no commission, and had nothing to do, they followed the trade of fishermen: And on this wise showed He Himself. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee; he who was called by Philip, and the sons of Zebedee, i. e. James and John, and two other of His disciples. Simon Peter saith unto them, I go a fishing. (Hom. lxxxvii) The other disciples followed Peter: They say unto him, We also go with thee; for from this time they were all bound together; and they wished too to see the fishing: They went forth and entered into a ship immediately. And that night they caught nothing. They fished in the night, from fear.

John 21:3 — Homily on the Gospel of John 87

Simon, therefore, comes to fish. For since neither was He with them continually, nor was the Spirit yet given, nor they at that time yet entrusted with anything, having nothing to do, they went after their trade.

John 21:4 — Homily on the Gospel of John 87

As they then were laboring and wearied, Jesus presenteth Himself before them, and doth not at once reveal Himself, so that they enter into converse with Him.

John 21:5 — Homily on the Gospel of John 87

As they then were laboring and wearied, Jesus presenteth Himself before them, and doth not at once reveal Himself, so that they enter into converse with Him. He therefore saith to them, "Have ye any meat?" For a time He speaketh rather after a human manner, as if about to buy somewhat of them. But when they made signs that they had none, He bade them cast their nets to the right; and on casting they obtained a haul. But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him.

John 21:5-6 — Homily on the Gospel of John 87

For a time He speaketh rather after a human manner, as if about to buy somewhat of them. But when they made signs that they had none, He bade them cast their nets to the right; and on casting they obtained a haul.

John 21:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxvii) He did not make Himself known to them immediately, but entered into conversation; and first He speaks after human fashion: Then Jesus saith unto them, Children, have ye any meat? as if He wished to beg some of them. They answered, No.

John 21:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxvii) He then gives them a sign to know Him by: And He said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.

John 21:7-9 — Homily on the Gospel of John 87

For no ordinary signs were they which had taken place. What were they? First, that so many fish were caught; then, that the net did not break; then, that before they landed, the coals had been found, and fish laid thereon, and bread. For He no longer made things out of matter already subsisting, as, through a certain dispensation, He did before the Crucifixion. When therefore Peter knew Him, he threw down all, both fish and nets, and girded himself. Seest thou his respect and love? Yet they were only two hundred cubits off; but not even so could Peter wait to go to Him in the boat, but reached the shore by swimming.

John 21:7 — Homily on the Gospel of John 87

But when they recognized Him, the disciples Peter and John again exhibited the peculiarities of their several tempers. The one was more fervent, the other more lofty; the one more keen, the other more clear-sighted. On this account John first recognized Jesus, Peter first came to Him.

John 21:12-13 — Homily on the Gospel of John 87

What then doth Jesus? "Come," He saith, "dine." "And none of them durst ask Him." For they no longer had the same boldness, nor were they so confident, nor did they now approach Him with speech, but with silence and great fear and reverence, sat down giving heed to Him. "For they knew that it was the Lord." And therefore they did not ask Him, "Who art Thou?" But seeing that His form was altered, and full of much awfulness, they were greatly amazed, and desired to ask somewhat concerning it; but fear, and their knowledge that He was not some other, but the Same, checked the enquiry, and they only ate what He created for them with a greater exertion of power than before. For here He no more looketh to heaven, nor performeth those human acts, showing that those also which He did were done by way of condescension.

John 21:13 — Homily on the Gospel of John 87

And He biddeth them "to bring of the fish," to show that what they saw was no appearance. But here indeed it saith not that He ate with them, but Luke, in another place, saith that He did; for "He was eating together with them." But the, "how," it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.

John 21:14 — Homily on the Gospel of John 87

For here He no more looketh to heaven, nor performeth those human acts, showing that those also which He did were done by way of condescension. And to show that He remained not with them continually, nor in like manner as before, It saith that, "This was the third time that Jesus appeared to them, after that He arose from the dead." And He biddeth them "to bring of the fish," to show that what they saw was no appearance. But here indeed it saith not that He ate with them, but Luke, in another place, saith that He did; for "He was eating together with them." But the, "how," it is not ours to say; for these things came to pass in too strange a manner, not as though His nature now needed food, but from an act of condescension, in proof of the Resurrection.

John 21:15 — Homily on the Gospel of John 88

There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter. And why, having passed by the others, doth He speak with Peter on these matters? He was the chosen one of the Apostles, the mouth of the disciples, the leader of the band; on this account also Paul went up upon a time to enquire of him rather than the others. And at the same time to show him that he must now be of good cheer, since the denial was done away, Jesus putteth into his hands the chief authority among the brethren; and He bringeth not forward the denial, nor reproacheth him with what had taken place, but saith, "If thou lovest Me, preside over thy brethren, and the warm love which thou didst ever manifest, and in which thou didst rejoice, show thou now; and the life which thou saidst thou wouldest lay down for Me, now give for My sheep."

John 21:15-16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxviii. 1) That which most of all attracts the Divine love is care and love for our neighbour. Our Lord passing by the rest, addresses this command to Peter: he being the chief of the Apostles, the mouth of the disciples, and head of the college. Our Lord remembers no more his sin in denying Him, or brings that as a charge against him, but commits to him at once the superintendence over his brethren. If thou lovest Me, have rule over thy brethren, show forth that love which thou hast evidenced throughout, and that life which thou saidst thou wouldest lay down for Me, lay down for the sheep. He saith to him again the second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee.

John 21:15-17 — Homily on the Gospel of John 88

There are indeed many other things which are able to give us boldness towards God, and to show us bright and approved, but that which most of all brings good will from on high, is tender care for our neighbor. Which therefore Christ requireth of Peter.

John 21:16-17 — Homily on the Gospel of John 88

When then having been asked once and again, he called Him to witness who knoweth the secrets of the heart, and then was asked even a third time, he was troubled, fearing a repetition of what had happened before, (for then, having been strong in assertion, he was afterwards convicted,) and therefore he again betaketh himself to Him. For the saying, "Thou knowest all things," meaneth, "things present, and things to come." Seest thou how he had become better and more sober, being no more self-willed, or contradicting? For on this account he was troubled, "lest perchance I think that I love, and love not, as before when I thought and affirmed much, yet I was convicted at last." But Jesus asketh him the third time, and the third time giveth him the same injunction, to show at what a price He setteth the care of His own sheep, and that this especially is a sign of love towards Him.

John 21:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxviii) A third time He asks the same question, and gives the same command; to show of what importance He esteems the superintendence of His own sheep, and how He regards it as the greatest proof of love to Him. (Hom. lxxxviii) The question asked for the third time disturbed him: Peter was grieved because He said unto him the third time, Lovest thou Me? He was afraid perhaps of receiving a reproof again for professing to love more than he did. So he appeals to Christ Himself: And he said unto Him, Lord, Thou knowest all things, i. e. the secrets of the heart, present and to come.

John 21:18-19 — Homily on the Gospel of John 88

And having spoken to him concerning the love towards Himself, He foretelleth to him the martyrdom which he should undergo, showing that He said not to Him what he said as distrusting, but as greatly trusting him; wishing besides to point out a proof of love towards Him, and to instruct us in what manner especially we ought to love Him.

John 21:20 — Homily on the Gospel of John 88

Wherefore hath he reminded us of that reclining? Not without cause or in a chance way, but to show us what boldness Peter had after the denial. For he who then did not dare to question Jesus, but committed the office to another, was even entrusted with the chief authority over the brethren, and not only doth not commit to another what relates to himself, but himself now puts a question to his Master concerning another. John is silent, but Peter speaks. He showeth also here the love which he bare towards him; for Peter greatly loved John, as is clear from what followed, and their close union is shown through the whole Gospel, and in the Acts.

John 21:21-22 — Homily on the Gospel of John 88

Wherefore hath he reminded us of that reclining? Not without cause or in a chance way, but to show us what boldness Peter had after the denial. For he who then did not dare to question Jesus, but committed the office to another, was even entrusted with the chief authority over the brethren, and not only doth not commit to another what relates to himself, but himself now puts a question to his Master concerning another. John is silent, but Peter speaks. He showeth also here the love which he bare towards him; for Peter greatly loved John, as is clear from what followed, and their close union is shown through the whole Gospel, and in the Acts. When therefore Christ had foretold great things to him, and committed the world to him, and spake beforehand of his martyrdom, and testified that his love was greater than that of the others, desiring to have John also to share with him, he said, "And what shall this man do?" "Shall he not come the same way with us?" And as at that other time not being able himself to ask, he puts John forward, so now desiring to make him a return, and supposing that he would desire to ask about the matters pertaining to himself, but had not courage, he himself undertook the questioning. What then saith Christ? "If I will that he tarry till I come, what is that to thee?" Since he spake from strong affection, and wishing not to be torn away from him, Christ, to show that however much he might love, he could not go beyond His love, saith, "If I will that he tarry—what is that to thee?" By these words teaching us not to be impatient, nor curious beyond what seemeth good to Him. For because Peter was ever hot, and springing forward to enquiries such as this, to cut short his warmth, and to teach him not to enquire farther, He saith this.

John 21:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Our Lord then having foretold such great things of him, and committed the world to him, and prophesied his martyrdom, and made known his greater love, Peter wishing to have John admitted to a share of this calling, says, And what shall this man do? as if to say, Will he not go the same way with us? For Peter had great love for John, as appears from the Gospels and Acts of the Apostles, which give many proofs of their close friendship. So Peter does John the same turn, that John had done him; thinking that he wanted to ask about himself, but was afraid, he puts the question for him.

John 21:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

However, inasmuch as they were now going to have the care of the world committed to them, and could not remain together without injury to their charge, our Lord says, If I will that he tarry till I come, what is that to thee? as if to say, Attend to the work committed to thee, and do it: if I will that he abide here, what is that to thee?

John 21:22 — Homily on the Gospel of John 88

Since he spake from strong affection, and wishing not to be torn away from him, Christ, to show that however much he might love, he could not go beyond His love, saith, "If I will that he tarry - what is that to thee?" By these words teaching us not to be impatient, nor curious beyond what seemeth good to Him. For because Peter was ever hot, and springing forward to enquiries such as this, to cut short his warmth, and to teach him not to enquire farther, He saith this.

John 21:23 — Homily on the Gospel of John 88

"Then went this saying abroad among the brethren, that that disciple should not die; yet Jesus said not that he shall not die; but, If I will that he tarry till I come, what is that to thee?" "Do not thou on any account suppose," He saith, "that I order your matters after a single rule." And this He did to withdraw them from their unseasonable sympathy for each other; for since they were about to receive the charge of the world, it was necessary that they should no longer be closely associated together; for assuredly this would have been a great loss to the world. Wherefore He saith unto him, "Thou hast had a work entrusted to thee, look to it, accomplish it, labor and struggle. What if I will that he tarry here? Look thou to and care for thine own matters."

John 21:24 — Homily on the Gospel of John 88

"This is the disciple which testifieth of these things, and wrote these things, and we know that his testimony is true." Why is it, that then, when none of the others do so, he alone uses these words, and that for the second time, witnessing to himself? for it seems to be offensive to the hearers. What then is the cause? He is said to have been the last who came to writing, Christ having moved and roused him to the work; and on this account he continually sets forth his love, alluding to the cause by which he was impelled to write. Therefore also he continually makes mention of it, to make his record trustworthy, and to show, that, moved from thence, he came to this work. "And I know," he saith, "that the things are true which he saith. And if the many believe not, it is permitted them to believe from this."

John 21:24-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxviii. 2) John appeals to his own knowledge of these events, having been witness of them: This is the disciple which testifieth of these things. When we assert any undoubted fact in common life, we do not withhold our testimony: much less would he, who wrote by the inspiration of the Holy Ghost. (Acts 2:32) And thus the other Apostles, And we are witnesses of these things, and wrote these things. John is only one who appeals to his own testimony; and he does so, because he was the last who wrote. And for this reason he often mentions Christ's love for him, i. e. to show the motive which led him to write, and to give weight to his history. And we know that his testimony is true. He was present at every event, even at the crucifixion, when our Lord committed His mother to him; circumstances which both show Christ's love, and his own importance as a witness. But if any believe not, let him consider what follows: And there are also many other things which Jesus did. If, when there were so many things to relate, I have not said so much as the other, and have selected often reproaches and contumelies in preference to other things, it is evident that I have not written partially. One who wants to show another off to advantage does the very contrary, omits the dishonourable parts. (Hom. lxxxviii) This is said to show the power of Him Who did the miracles; i. e. that it was as easy for Him to do them, as it is for us to speak of them, seeing He is God over all, blessed for ever.

John 21:25 — Homily on the Gospel of John 88

"There are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written." "Whence it is clear that I could not have written to court favor; for I who, when the miracles were so many, have not even related so many as the others have, but omitting most of them, have brought forward the plots of the Jews, the stonings, the hatred, the insults, the revilings, and have shown how they called Him a demoniac and a deceiver, certainly could not have acted to gain favor. For it behooved one who courted favor to do the contrary, to reject the reproachful, to set forth the glorious." Since then he wrote what he did from full assurance, he does not decline to produce his own testimony, challenging men separately to enquire into and scrutinize the circumstances. For it is a custom with us, when we think that we are speaking exactly true, never to refuse our testimony; and if we do this, much more would he who wrote by the Spirit. What then the other Apostles when they preached declared, he also saith; "We are witnesses of the things spoken, and the Spirit which He hath given to them that obey Him." (Acts v. 32.)

Job 1:1 — COMMENTARY ON JOB 1:1

Each of these epithets is sufficient to show the beauty of Job's soul. But, as a lover multiplies the details in order to describe the one he loves, so the same occurs here. "Blameless" the text says, that is, perfectly virtuous. "Upright," and also "true," and also "pious," and again, "he turned away from any evil." Notice the words "from any," and not simply from one evil and not from another. Where are those who assert that human nature is inclined toward evil? What fear, what tribunals and what laws made Job as he is?

Job 1:2 — COMMENTARY ON JOB 1:2

Notice how the author first of all speaks about Job's virtue and then of the goods Job has received from God. Observe the opportunity Job received to have children, and the proportion of children who are boys, desired as a source of greater benefit. Scripture says immediately why the man must receive our praise. It is because of the greatness of Job's virtue and the fruitfulness of his soul. And indeed we derive all such goods from virtue. That is why I speak about beautiful and plentiful progeny. "There shall not be," Scripture says, "male or female barren among you." But Abraham was childless, so that you might learn that Abraham's goods were not the reward of virtue but of other goods. Therefore God has promised those goods in order to be generous to you.

Job 1:3 — COMMENTARY ON JOB 1:3

The author calls Job a man of the East; he was superior to all in radiance and celebrity and could name distinguished and illustrious ancestors. How could Job not be incited to pride by the virtue that reigned in his soul, by the joy which his children gave him and by the fact he was the only one who simultaneously possessed wealth and virtue and the privilege to descend from illustrious fathers? But when these goods fall into the hands of the impious, heed what the prophet says: "Since pride has completely grasped them, they have clothed themselves in their injustice and impiety." But as for Job, he declares, "Why do the wicked live and grow old in their prosperity?" Now it was not like that at all for Job. It is not the nature of wealth that causes bad conduct but the mind of those who do not use wealth properly.

Job 1:4-5 — COMMENTARY ON JOB 1:4

Mutual understanding, the greatest good, was profound within Job's family. They were accustomed to have meals together, to hold a common banquet—a custom, to be sure, that significantly contributes to establishing a profitable mutual understanding. Do you perceive, dear brothers, the joy of the banquet mixed with security? Do you observe this brotherly table? Do you see that harmoniously united group? Profound affection is the source of all this.

Job 1:9-10 — COMMENTARY ON JOB 1:10

Do you see that Job's wealth was a gift from God? Do you see that it was not the fruit of injustice? How Job had to suffer in order to demonstrate to people that his wealth was not the fruit of injustice! And behold, the devil himself bore witness to him from above and did not realize that he praised Job as well by saying that he had not acquired that wealth through illicit trading and through the oppression of others. Instead, Job owed his wealth to God's blessing, and his security came from heaven. You would have not rejoiced if Job had not been virtuous. But the devil praised and covered him with laurels without realizing what he was doing.

Job 1:11-12 — COMMENTARY ON JOB 1:11B

[Satan] himself willed and desired to receive power over Job, but he did not dare to say so. "But you," he says, "stretch out your hand." Then, so that he may not say, "you indulgently struck him as though he was a household servant," God does not do that which the devil asked. Certainly God could, in doing that, justify himself by saying, "I did what you wanted; it is you who told me to touch him."

Job 1:17 — COMMENTARY ON JOB 1:17

Therefore we cannot consider these blows as coming directly from God. The devil amplifies the tragedy, as seen in the variety of the announced calamities. But, since Job was pious, he probably said, "It is God who strikes. Hence it is necessary to be patient." The devil then argues. "Look!" the devil says. Consider what kind of men attack you. It is not only God who is fighting against you. Contemplate the great power of the devil and the way he has armed such numerous hordes. The devil has clothed himself in appearances. Even if you do not believe in the reality of divine judgment, you can see his ability to give demonic powers a visible form, even when he cannot create these powers.

Job 1:20-21 — COMMENTARY ON JOB 1:20

Do not believe, dear brothers, that Job's gesture indicates a defeat. It is, above all, a sign of victory. Indeed, if he had done nothing, he would have appeared to be insensitive. Job actually demonstrates himself to be altogether wise, fatherly and pious. What damage did he suffer? He grieves not only for the loss of his children and his cattle but also for the way they died. Who would have not been shattered by such events? Which man of steel would have not been affected? Paul himself often expressed his tearful reaction to events, "What are you doing weeping and breaking my heart?" We should admire Paul's response. In the same way, Job also deserves to be admired because, in spite of the emotion that pushed him to make that moving gesture, he does not speak a single inappropriate word.

Job 2:1-2 — COMMENTARY ON JOB 2:1

Why does the author describe the angels in the act of presenting themselves daily before the Lord? He does so that we might learn no actual event is overlooked by God's providence, and that the angels report what happens every day. Every day they are sent to settle some question, even though we ignore all this. That is the reason why they were created; that is their task, as the blessed Paul says, "They are sent to serve for the sake of those who are to inherit salvation." "And the devil," the text says, "also came among them." You know why the angels are present. But why is the devil present? The latter is present to tempt Job; the former, in order to regulate our matters. Why is the devil questioned again before the angels themselves? Because he had said before them, "He will curse you to your face." What a shameless nature! He has dared come back!

Job 2:10 — Unknown work

This text means that if we actually experienced only misfortunes, we would still need to bear them. God is Master and Lord. Does he not possess the power to send us anything? Why did God provide us with our goods? He did not do so because we deserved them. God was absolutely free to send us only afflictions. If he has also granted us goods, why do we complain? Notice how [Job] does not speak anywhere about faults or good actions but only says that God has the power to do whatever he wants. Recall your former happiness, and you will have no problem in bearing the present difficulties. It is sufficient, as our consolation, to know that it is the Lord who sends them to us. Let us not speak about justice and injustice. - "Commentary on Job 2.10c"

Job 3:11 — COMMENTARY ON JOB 3:11A-16B

Do not be amazed when I tell you that Job did not speak these words. I mistake him for another. These are words that I lend to Job and are contrary to his benevolence and profound goodness. In fact, Job had no desire to say anything of the sort. He suffered righteously what he was suffering, so that he reasonably and wisely said that "he was not born." This is exactly what Christ himself said about Judas: "It would have been better for that man if he had not been born." And Job says much the same thing: "Why was I born? It would have been better if I had not been born."

Job 3:14-15 — COMMENTARY ON JOB 3:20-23

It seems to me that Job attempts to humble these noble characters and to persuade them not to attach a great importance to human affairs, because he has not introduced the kings into this passage without purpose or at random. Job speaks of "those who gloried in their swords." Notice again how amid his afflictions Job possesses words full of wisdom. Their wealth, in fact, has granted the kings no protection; their power has been of no use; death has come at the end for everyone.

Job 3:16 — COMMENTARY ON JOB 3:20-23

"Or like a stillborn child that never sees the light," he says. Notice how, in order that he may not appear to be arrogant, he even compares himself with a stillborn child, so absolutely wretched and pitiful is he.

Job 3:20 — COMMENTARY ON JOB 3:20-23

"Why is light given," Job asks, "to those whose soul dwells in bitterness, and life to those souls who are in pain?" Again this is not the language—God forbid!—of someone who makes rebukes, but of someone who searches and suffers. In fact, when words are spoken with a different spirit, they must not be interpreted in the same manner. Therefore, when a philosopher asserts, "Why does a senseless person have riches at his disposal?" he only shows that he is unworthy of riches. From this we learn that not only life but also death is useful, when it is more desired than evil.

Job 3:21-22 — COMMENTARY ON JOB 3:20-23

In this way Job speaks of "those who long for death," but, he says, "it does not come." That is why the Preacher in Ecclesiastes says, "For everything there is a season" and, in another passage, "O death, how your memory is sweet." When you hear Job's wife suggesting to him, "Curse God, and die," you should not suppose that he did not answer because of his love of life but because of his piety. Indeed he who considered death to be very desirable and saw it as a real goodness when he was allowed to obtain it did not dare speak against God.

Job 3:23 — COMMENTARY ON JOB 3:20-23

"Death is rest for man." This is what Job declares. Now if death brings rest, why don't the majority of people rush to it? Because God has made life desirable in order to prevent us from running to death. "Its way is hidden." In my opinion Job is speaking about death, but by pretending that his words are about the way of humankind. This indicates that Job's words concerning death are what has been said before, especially in the expression, "they dig for it more than for hidden treasures," things that are evidently hidden. Our future is unknown, Job says. We do not uncover it. Please do not speak to me about those who hang themselves, because Job speaks about what conforms to nature and the commandments of God. "God has surrounded it," he says, "with a wall." As the gospel states, "The day of the Lord comes as a thief in the night." To avoid the response, "Why do you not choose death?" Job answers, "The Lord has surrounded it with a wall." Its doors are closed.

Job 4:1-2 — COMMENTARY ON JOB 4:2

What does Eliphaz say? "Have you often spoken in your suffering?" By "suffering" the Scripture may signify "sin," as it states, "Under his tongue is mischief." Eliphaz did not say, Have you committed any evil action? Eliphaz asks, "Have you spoken?" Indeed the fame of Job's life shone everywhere, and many still testified to Job's virtue. It is useless, Eliphaz says to Job, to say that your deeds are just and good, for the very reason that the fault is sometimes found in the words we speak. "And who can tolerate the violence of your words?" Consider now the expression "Have you often spoken?" The hesitation and uncertainty do not come from his moderation but from the fact that Eliphaz cannot convince Job about an evident fault on his part, "the violence of your words." What did Job say? He wished to die and to be delivered from his present life. Did Job actually say, "Is it in spite of my justice and virtues that I suffer such misfortunes"? No. He said, "I wanted to disappear with the impious, with my servants, with the stillborn. I wanted to have the same fate as the impious." He did not say, "I, who have such qualities and such importance."

Job 4:6 — COMMENTARY ON JOB 4:6

"Is not your fear based on folly, as is your hope, and your mischievous ways?" That is to say, was there not a foolish intention behind your actions? Eliphaz means, "Either you have not done these things, or your life is full of evil. Or you do not fear God with a righteous intention and all that you say is mere words. Your hope is based on folly." Eliphaz states that Job's hope was filled with foolishness. Why? Is it necessary to say that? Is it not possible that after often helping his neighbor, he has now fallen into misfortune? "No," says Eliphaz.

Job 4:10-11 — COMMENTARY ON JOB 4:10

The writer mentions natural things, that is, nothing that is new or unusual. Certain laws regulate everything, and nothing has changed. Indeed, if what concerns wild beasts remains the same, even more so what concerns us remains unchanged. If it is not possible to restrain "the strength of the lion," then the righteous also cannot be prevented from talking frankly. In fact, as the wild beast naturally possesses strength, so also the righteous person possesses a natural power and force. Actually it is more likely for a lion to become weak than for a righteous person to allow others to manipulate him.

Job 4:12 — COMMENTARY ON JOB 4:12

In the present case Eliphaz wants to suggest, in my opinion, that Job has often spoken such words either, perhaps, to drive others to jealousy or with a different intention. You that ask such questions, see whom you resemble. Indeed, if Eliphaz has spoken so in these circumstances without obtaining forgiveness, it will be the same for us. Our situation will be even worse, because we have views similar to those of Eliphaz. And we have the advantage of the proofs the facts provide. We have been allowed to see the real reasons for the misfortunes that happened to Job. Yet we are just like those who believe they found a reason to blame him and to attack him without waiting for the evidence of the facts.

Job 5:1 — COMMENTARY ON JOB 5:1A

Through these words Eliphaz shows the excellence of God. Since it was natural for Job to examine his own situation on the ground of his personal reflections, observe what Eliphaz says: "Do not speak so." God is great. He does many things that we don't understand. Our lowliness is profound.… Whatever God might do, he does well.

Job 5:2 — COMMENTARY ON JOB 5:2

But the wise person examines all with care, whereas the fool sees nothing. This certainly means that it is God who "causes the foolish to be destroyed by his wrath, while ardor makes him who has gone astray, perish." This refers to the ardor of God. "His wrath causes the foolish to disappear" means, in my opinion, that God's wrath causes the sinners to disappear. "Wrath destroys the foolish one," Eliphaz says, and therefore it does not destroy the sensible. Wrath, in fact, has no place among the sensible.

Job 5:3 — COMMENTARY ON JOB 5:3

Notice how Eliphaz anticipates possible objections. "Do not say to me, 'Often they also had children.' Yes, but never for a long time." Since it made good sense to ask, "If Job was a sinner, how had he come to possess such great wealth?" Eliphaz responds, "I have seen fools taking root." You see that by fool he means the sinner. It is typical of the divine economy not to destroy sinners immediately. Rather, God grants them a delay so that they may repent, or so that others not be forced to act in a righteous manner.

Job 5:15-16 — COMMENTARY ON JOB 5:15B-16B

Look! This is what God does, so the weak may hope for happiness and the powerful may not become proud. In fact, he said above, "Call for help in order to see whether you will be listened to," so that you may not think that there are things that escape providence.… Eliphaz dedicates the beginning of his speech to the defeat of Job. Indeed, God is accustomed to exalt the weak, to bring the powerful down and to confound the cunning. Now draw your own conclusions.

Job 5:18 — COMMENTARY ON JOB 5:18

If God brings evils to an end and transforms them into their opposite, causing mortals to enjoy a profound peace, it is the same thought, not a different one, that guides God in his present attitude.

Job 5:25-27 — COMMENTARY ON JOB 5:25-27

Notice how Eliphaz … has inflicted a severe blow. How and in what manner? By showing that Job is not among those who receive a warning or among those who keep faith. Indeed, Eliphaz has applied his words to the person of Job, but his speech has a general meaning. For he says: Here is what we have seen and understood; but if this did not occur in your case, and if you remain in your misfortunes, it is up to you to recognize your own perversity.

Job 6:1-2 — COMMENTARY ON JOB 6:2A-3A

This is what Job means, you show wisdom in the misfortunes of other people. Since you are far away from my misfortunes, you admonish me while you experience a peaceful life. This remark is an answer to the words that were said earlier, "You have instructed many." "You have strengthened the feeble knees." "But now misfortune has come to you, and you are impatient; it touches you, and you are dismayed." Why does he say, "You are dismayed"? I wanted my affliction to become evident, so you would understand that nobody has ever suffered such tribulations. But I perceive my bad luck. He who should have provided me with forgiveness makes me absolutely unforgivable. My misfortune's magnitude, he says, not only doesn't intercede for me, not only makes me seem unworthy of mercy, but condemns me. What should have obtained mercy for me instead makes me hateful and condemnable, and I cannot gain any mercy, in spite of what I say. And the proof is that Eliphaz imputed Job's misfortune to impiety.

Job 6:7 — COMMENTARY ON JOB 6:7B

Sores and pus were not enough. A new affliction is added. Job's disease has destroyed his entire sensitivity to the extent that even his nourishment has become a torture for him. Indeed, Job says, the nauseating smell of gangrene has deprived him of the capability to distinguish sensations. Is there anything more painful than that torment? Neither sleep gave him rest nor food nourished him. "As the smell of a lion," Job says. That wild beast, in fact, gives a horrible stench.

Job 6:10 — COMMENTARY ON JOB 6:10A

"I do not care to oppose your words," Job says. "It seems to me, in fact, that I have committed nothing resembling what you say. I don't state this openly. I simply say that I am suffering punishments that go beyond what human nature can endure. The vastness of my temptations extends far beyond what human bodies can actually bear." However, observe how, even in the midst of such grief, Job has not decided, in any case, to come and relate his good actions. He has hidden them so far. In addition, he who often with great honesty exposed his fault to public mockery before a brilliant audience is silent about his good actions, even while living in such misery. In fact, Job does not say, "I experienced these sufferings, even though I am righteous." Rather, Job says he cannot bear them.… His language is not that of a man who asserts that he is unjustly punished but that of one who recognizes, on the contrary, the justness of his punishment. He simply cannot bear any more punishment and therefore demands that he obtain forgiveness.

Job 6:16-18 — COMMENTARY ON JOB 6:16-18B

JOB MEANS TO SAY THIS: there is no memory or trace left of my former prosperity. And that is even worse than my misfortune itself. "Oh, that one would indeed weigh the wrath that is upon me and take up my sorrow in a balance together!" And Job now tries to describe his sorrows. "I perceive my food to be loathsome [as the smell of a lion]." I wish to die, but I do not die. I suffer so because I am a man and not a stone; I am an ephemeral human being, I do not enjoy the aid from above. Among my nearest relations, some pass me by without seeing me; others trample me underfoot. No trace of my former prosperity remains.

Job 6:24 — COMMENTARY ON JOB 6:24A

However, even in such a condition, Job does not refuse to learn. "You may say something useful. I will be silent, if you speak helpful words." But they could not, to be sure, present evidence, but simply proceeded through conjectures. And since Job's life was manifestly full of virtue, they supposed that it was not the ground of his punishments.

Job 7:20 — COMMENTARY ON JOB 7:20A-B

What does Job mean when he says, "What shall I be able to do for you?" What should I do in order to expiate my fault, in order to be reconciled with you? "O you who understand the human mind, why did you make me to be your accuser?" Job speaks this way not because he accuses God—God forbid!—but because what has happened to him raises a serious accusation against God. That is why he says, "You who understand the human mind." Even if they do not speak, you know their secret thoughts and all their intimate reflections, "such a righteous man has suffered such tremendous misfortunes!" But Job does not have the attitude of a man who tries to justify himself. In fact, he has not said, "I am righteous." Rather, they are deeply concerned about me, and that is why they have complained against you because of my trials.

Job 8:2-3 — COMMENTARY ON JOB 8:2A-3B

Bildad says, "be unjust in his judgments, or will he who has created everything overturn what is just?" Observe what he means: justice accompanies the Creator. However, even though Bildad's words are not entirely applicable to Job, let us see what he means. Do you not perceive the profound justice that reigns in the creation and its profound order? And how everything is well regulated and settled? Therefore, could he who maintains justice and order among the senseless creatures overturn the rules in your case? Further, why did God create everything? Is it not because of you, the human being? And so he who has created so many things, did he not give you what was right to share? He who has created you out of love and has created so many things for you, if he has shown his benevolence toward the universe, this is also a proof of his power. We often overturn justice because of our powerlessness, but "he has created everything," he says. Will he, who is so wise, so just, so powerful, be unjust?

Job 9:3-4 — COMMENTARY ON JOB 9:4A

"He is wise in mind, mighty and strong," with good reason. Indeed, since God is wise, his benefits are countless. But if you do not believe, O mortal, let us bring our reflection to its conclusion. If he pronounces one thousand words, we cannot answer a single one. These are wise words. In fact, that righteous man said, "Also the righteous will be happy." About what righteous man is he speaking? But where will we ever find a man who is righteous before God? "Not one of his thousand words." This is exactly what the prophet said as well: "No living person will be found righteous before you." "If you observe our faults, O Lord, O Lord, who will survive?" … God has created human nature. Why? Out of pure benevolence, as all the rest of creation. He has created the universe and all the rest for humans. He stated a commandment, but humanity did not consider it. Afterward he gave them the law, but they neglected it. Then he sent his Son, but they did not consider him either. Then he gave them repentance, but they did not ponder it. Then he threatened them with the punishment of hell, but they disregarded it. But why did he want to save them? Do you want us to ask Paul himself? Listen to what he says: "God dealt with me mercifully because I acted in the ignorance of disbelief." And then, after being called, Paul testified to the profound and providential care, of which he was an object.

Job 9:5-6 — COMMENTARY ON JOB 9:5

"He removes mountains," Job says, "and they do not know it." The mountains, he says, and they do not notice it. And this is in perfect accordance with what David said: "He touches the mountains, and they smoke." In this passage he speaks about the power of God by stating that God can do anything through his avenging power. In fact, Job has testified to his justice and, at the same time, testifies to his power.

Job 9:18-19 — COMMENTARY ON JOB 9:18-19

"He will not let me catch my breath." That is, I am filled with a multitude of afflictions. "He has filled me with bitterness, for indeed he is superior in power. Who, then, shall resist his judgment?" Job does not want to say simply that God is superior to him in power but also that God is able to do whatever he wants.

Job 9:25-26 — COMMENTARY ON JOB 9:25-27

He means, "My memories themselves are dead, and I don't even know what I am talking about, as my pain is so great! In the moment itself, in which I speak, I forget, as the storm around me is so strong!"

Job 9:29 — COMMENTARY ON JOB 9:29-31

"If I am ungodly, why have I not died?" You see how he does not deny being a sinner. "Why have I not died?" he says. This is not the expression of a man who accuses but who searches.

Job 9:30-31 — COMMENTARY ON JOB 9:29-31

I do not know at all, he says, God's plans. "For if I should wash myself with snow and purge myself with pure hands [that would be useless]. You have thoroughly plunged me in filth, and my garment has abhorred me." He means, before everybody's eyes I am an example of impiety. It would be necessary that the wicked disappeared, so that I might not play the role of master for the others anymore. If I become purer than the sun, I still retain filthiness, and not an ordinary filthiness. "My garment has abhorred me." What can I say about people, if even my garment despises me? This is what he more or less means. Even my closest relations have begun to hate me. They have turned away from me not because I am condemned but because they think I am cursed and impure.

Job 9:32-33 — COMMENTARY ON JOB 9:32A

This is what he means, if he who punishes were a man, his punishment would not have entirely condemned the one in affliction. I could have been judged before him and proved that he too is unjust. But since you are God, that is impossible. It is sufficient to be punished and to suffer the greatest condemnation.

Job 10:1 — COMMENTARY ON JOB 9:32B-10:1

But he also said above, "God would not hearken to him, so that he should answer to one of his charges or of a thousand." How can Job speak so here? "In the bitterness of my soul," he says. Therefore it is not him who speaks but his bitterness, insofar as the reflections of Job allow us to express what he means. "Would that one were present who should hear the cause between both" not in order to examine his life in detail and to show that he is unjustly suffering. He does not say that actually, as in the previous passages. He has often said that it is "because of his iniquity." He wants to demonstrate that the persisting oppression overwhelms him. And this is what Isaiah says, "You became angry, and we, we are distraught," and in another passage, "Why did you lead us astray from your path?" "I fear, [Job] says, lest I fall or capsize; I am afraid to be forced, one day, to blaspheme or to commit suicide."

Job 10:13 — COMMENTARY ON JOB 10:13

Do you see that "the possibility to know God is manifest in creatures," that our creation was already sufficient to show me the nature of God and his power, without any help from heaven? Indeed the fact that we are so created from a germ, are supported, are not left in perils, is sufficient to show the strength of God and his power, as well as the fact that a sinner is preserved and not punished, whereas a righteous person is punished and chastised.

Job 11:3 — COMMENTARY ON JOB 11:3B

Zophar means, "Is there none to answer you?" meaning other than we ourselves. Or it could mean: "There is nobody who knows your misfortunes, apart from God, and if he had wanted to disgrace you, then you would have been already dead." Notice that, since Job does not say anywhere that he is unjustly suffering and that he has no faults, this is exactly what they resentfully bring up to him.

Job 11:8-9 — COMMENTARY ON JOB 11:8A

He means either, "Can you do anything similar?" or "You are a humble creature in the universe, and consequently you can do nothing; and you are as far from God as 'heaven is removed from earth.' "

Job 11:12 — COMMENTARY ON JOB 11:8B-12

Zophar is right in saying, "Like an ass of the desert." The ass does not stop braying. There is no difference, he says, between our words and those incomprehensible sounds that an ass produces at random and foolishly. We criticize everything, with regard to everything, and we put the blame on everything. Again they exhort Job to take care of his life. But that is useless. That is why Job had said, "If I am righteous, I cannot lift up my head." What is the use of that? Job says, I am righteous, but in his judgment, I am impure.

Job 11:15 — COMMENTARY ON JOB 11:15-16

For Job said, in fact, that a change was impossible: "If I wash myself with snow [that will be of no use], you have deeply plunged me into the mire." That is why Zophar says, "Your face will shine again like pure water." The whole of Zophar's reflections is certainly excellent. The fact, however, that he incessantly repeats that Job's faults have caused his misfortunes is undoubtedly wrong. It is as though Zophar wanted to exhort Job to be converted to virtue, while he was not in sin at all. To say such things demonstrates Zophar's ignorance and the fact that he understood nothing.

Job 12:4-5 — COMMENTARY ON JOB 12:2-5

"Did I lose my common sense, by any chance," Job says, "because I fell into misery?" Here he presents himself as a righteous man, not by testifying to his perfect virtue but to the fact that he did not do anything wrong to anyone and that nobody can blame him. "And that my houses should be spoiled by transgressors," it was necessary that this happened, he says. It had been ordained from above. "However," he says, "do not believe that these misfortunes will stop for me. Indeed, if I, who have committed no act of injustice, suffer so, the wicked will suffer even more so."

Job 12:7-10 — COMMENTARY ON JOB 12:7A-10B

Why do you behave as if you had made a great and wonderful discovery? It was necessary, in fact, that such a man died, and nobody ignores it. At the same time, we all know that "in his hand is the life of every human being." Do you see how not only creation but Providence also testifies to God? They both give witness that he controls everything and supports both the life and soul of human beings, so well that he can, when he wants, punish and correct them.

Job 12:11 — COMMENTARY ON JOB 12:11A

"It is reason that discerns words, and the palate that recognizes the taste of foods." Job means, if animals know those things, we, who are endowed with reason, and not only with a palate to eat, know them even better. Or it means, since I am not devoid of reason, I know that. In fact, if God has granted us a palate to recognize the taste of foods, he has also given us reason to make our decisions and the time to acquire knowledge.

Job 12:12-13 — COMMENTARY ON JOB 12:12-13

"In the length of time is wisdom, and in long life knowledge." In this passage it can be gathered that reason is natural to humanity as well as eating; or, at the beginning he said, "Are you really the only men?" Since I am a man, he means, I can understand what you also understand. "In length of time," he says, "is wisdom." It seems to me that he is criticizing them. "Do you believe," he says, "that you have found out all things?" Even if we possess reason to discern, we need a long time to find out things. "With him are wisdom and power, with him counsel and understanding." "All wisdom indeed," he says, "is in God, in his fullness, and it is in him without any need of time." … Therefore, is it possible that since we know that, we also know all things? I know that the wicked are punished; but I am punished despite my justice, so time is needed to understand this.

Job 13:4-5 — COMMENTARY ON JOB 13:4-5

Indeed, when senseless words are spoken, it is better to remain in silence, and in being silent, one will show greater wisdom than in speaking.

Job 13:8-10 — COMMENTARY ON JOB 13:8-10A

"If he follows your traces," Job says. Therefore you, who speak so now would have not spoken so, if you were directly involved in the case that is judged. That is, if you were in my place and God were judging your matters with severity, you would have not judged my words as you do now. Or, to say things in a different manner, you, who speak so, would have not been judges of my words. In fact, Job says, even if you speak more, and you do everything to speak in God's favor, he will not confound you any less and will ask you for explanations.

Job 13:13-14 — COMMENTARY ON JOB 13:13-14B

As those, Job says, who devour themselves have a consolation, as those who bite their flesh feel a certain relief in their sufferings, so it is the same with me, when I express myself in these terms, "And I may put my life in my hands." Consider, above all, this sentence, "I may put my life in my hand." This means, I will destroy myself! Like those who destroy themselves, I also find a consolation; and that is my consolation, if God does not cause me to perish, my consolation is to give expression to my thoughts.

Job 13:16 — COMMENTARY ON JOB 13:15B-16

"And he shall turn to me for salvation; for fraud shall gain no entrance before him." This means, my consolation is that "fraud shall gain no entrance before him." "You see, I do not speak like you, with hidden thoughts. I know that there is no dissimulation in him."

Job 13:25-26 — COMMENTARY ON JOB 13:24-25B

Why, Job says, do you not act clearly? Why do you not say, See, this is the reason why I punish you? It is no small consolation for those who are chastised to know the reason for their punishment. That is why Job says, "Make me know my transgressions," but God will not let him know.

Job 14:4-5 — COMMENTARY ON JOB 14:4-6

You see Job taking refuge again in his nature, because it is impossible, he says, to be pure. [He implores God] not only because of our weakness or our ephemeral nature or the disheartening that fills our life, but because it is also impossible to be pure. "Stay away from me, so that I may be peaceful and satisfied about my life like a laborer." Job expresses again the ephemeral, miserable and unhappy character of life. "And since I am overwhelmed and unhappy, I ask only to be left in peace." Then Job demonstrates that human beings are the unhappiest of all, more than trees, rivers and the sea.

Job 14:20-22 — COMMENTARY ON JOB 14:20-22

"A person is punished," Job says, "and, even if he has many descendents, he does not know them. In fact, after his death, he is often deprived of the pleasures that he was accustomed to enjoy while alive. What is the pleasure of leaving children after one who has departed?" You see, everywhere Job emphasizes the ephemeral character of life. It is impossible to come back and to return down here. Even if he leaves children after him, he does not know how they will prosper. He does not know at all whether his descendants will be numerous or scarce. What is more painful than to ignore one's successes and to go away alone by only knowing one's afflictions? Even if something good happens to him after his death, he does not know, nor will he ever know it [in this life]; but what he surely knows now is that "his flesh is in pain and his soul mourns."

Job 15:7-10 — COMMENTARY ON JOB 15:7A-10B

Eliphaz is just about to say, did you by any chance exist before the entire world, so that you learned about the most ancient times? Or did you learn anything from the mouth of God? You are not superior to us in knowledge at all. Since you had said that "wisdom is found in a long time," are you not caught in a trap now? In fact, you are not aged at all, nor were you born before the universe. But Job said that so that his friends might show their pride.

Job 15:19 — COMMENTARY ON JOB 15:17-23B

Eliphaz adds, "No stranger marched against them," that is, the wise are those who enjoy peace and transmit it to their descendants. "No stranger marched against them." This means they made no war nor saw any fight nor knew any revolt, but they stood with nobility and bravery. They did not only survive but also possessed great force and power and enjoyed a profound peace.

Job 15:20 — COMMENTARY ON JOB 15:17-23B

"All the life of the ungodly," he says, "is spent in anguish," and when they experience peace, their conscience will know this anguish. "The years granted to the oppressors," who are unjust, "are numbered," he says, because the tyrants are ephemeral.

Job 15:21 — COMMENTARY ON JOB 15:17-23B

"Just when he seems to be at peace, his overthrow will come." Here Job learns that war comes from above, and there will be no change in his misfortunes.

Job 15:22-23 — COMMENTARY ON JOB 15:17-23B

"He has been appointed to be food for vultures." "He has already been given over to the power of the sword." Notice this again. His death is pitiful. It is not conformed to the common law of nature but is the result of violence, war and battle. After his death, he will not have a burial or a funeral and will not only be deprived of a tomb but will also be "food for vultures." "He knows within himself that he is doomed to be a carcass." The foreboding of these events makes them even more painful for Job when they are predicted to him and announced beforehand.

Job 16:1-2 — COMMENTARY ON JOB 16:1-2

Since Eliphaz speaks so, as if the matter were of extraordinary importance, and talks as if his speech derived from the wisdom of the ancestors, Job also resumes the argument he had used at the beginning. Is what you say not evident, he says? Therefore, since you speak superficially and utter what comes to your mind without checking your words, do not be annoyed with me if I express the thoughts of my mind.

Job 17:8-9 — COMMENTARY ON JOB 17:8A-9B

I cannot say, in fact, that I receive mercy, which is the only privilege common to those who suffer. On the contrary, I am a laughingstock for the senseless; the righteous are frightened because of me. How can the faithful continue on his way?… "Let the faithful remain on his own way," Job says, "and let him who is pure of heart take courage." But how will a pure person keep his courage after these events happened in this manner against all hopes? Let us disregard what concerns me. How will others stand in the way of righteousness? Therefore I call you to a new judgment.

Job 18:4 — COMMENTARY ON JOB 18:4B-C

Bildad speaks these words because Job did not refrain from complaining by saying that he wanted to die. What sort of consolation is this? How could he have disheartened him in another way? He said, in fact, that the "stretches under heaven would be desolate," or did he mention his death as if it brought a great contribution to this life that is common to us? Actually Bildad says the opposite: a man is nothing and deserves no mention. Why do you say that? Then he also foolishly and haphazardly accuses the impious, in order to support his present argument. They cannot put the blame on [Job] for any evil action. But notice their perversity; by saying that great misfortunes will befall the impious, they mention those afflictions suffered by Job, naming his miseries in their words, as if they wanted to show that they alluded to him. Notice and observe that their remarks about others are addressed to him.

Job 19:3 — COMMENTARY ON JOB 19:3A

"Only know that the Lord has dealt with me thus.… You speak against me; you do not feel for me but bear hard upon me.… May the dignity of him who punishes me make you change your mind," he says. We do not have to trample underfoot the people who are punished by God, but we must shed tears and grieve over their fate. Above all, we must not rejoice over the death of anybody, because such an action will not be left unpunished. Who would have not respected Job's misfortune, at least because of the dignity of him who chastised him?

Job 19:4 — COMMENTARY ON JOB 19:3B-6A

Job says this as a concession. He always acts in this manner, by multiplying his concessions. He does not allow the discussion to languish on the same point but begins his fight again. Let us admit, he says, that you reprove my words for being foolish, vain and inopportune. You, nonetheless, had no reason to insult me, even if things were so, but it was necessary to respect my distress, to fear him who had struck me, to forgive because of the greatness of my misfortunes.

Job 19:5-6 — COMMENTARY ON JOB 19:3B-6A

"But alas! Since you magnify yourselves against me and insult me with reproach," he says, "know then that it is the Lord that has troubled me." What do these words mean? That it is necessary to have respect and fear? In my opinion, Job wants to suggest in this passage that if he was suffering so much, it was not because of his faults—in fact, if God strikes one, does one always suffer because of his faults? Not Job, and not many others—but in order to be tested and to achieve more victories.

Job 19:25 — COMMENTARY ON JOB 19:25-26

"For I know that he, who is about to deliver me on earth, is immortal." That is, he who has to deliver me on earth is God. What does this mean? If God is immortal, why do you want your words to be written and their memory to remain eternally, in an imperishable manner? Notice the state of the soul of those who are in distress. They want not only those who are seeing these events now, but also those, who will come later, to be witnesses of their own misfortunes, in order to obtain, in a sense, a certain sympathy from everyone. This is evidently what the rich man tried to do when he wanted to inform everybody about his own misfortunes and about the situation in which he who previously lived in luxury finally finds himself.

Job 19:26 — COMMENTARY ON JOB 19:25-26

"He will raise up my body that endures these sufferings, for it is the Lord who caused them." Did Job know the doctrine of resurrection? I believe so, and the doctrine concerning the resurrection of the body, unless he says here that the resurrection that he speaks about is the deliverance from the afflictions that pressed him. That is why, Job says, even after my deliverance, I want my afflictions to be immortal. This is an extremely wise way to keep always before one's eyes the punishments of God even after they have gone.… "For it is the Lord," he says, "who caused these sufferings." Job is correct in saying that the Lord will be the actual cause of his change. "He strikes," Job says, "and he heals."

Job 20:9-10 — COMMENTARY ON JOB 8:10

This means that their ruin comes suddenly, so that you may not believe that their calamity comes from a natural condition but that it is in accordance with a divine and extraordinary power. Moreover, this concerns not only their crimes but also their sacrifices. If they offer any, they turn out to be useless. "Let his inferiors," Zophar says, "destroy his children." This sentence also demonstrates clearly that the blow comes from God, because inferior people prevail on those who are stronger, and those who are outcast prevail on those who have power.

Job 21:3 — COMMENTARY ON JOB 21:3-6

Let us admit, he says, that I am iniquitous and impious; but I gain no profit from these remarks and know that you will mock me; therefore, I do not yield.

Job 21:4 — COMMENTARY ON JOB 21:3-6

"And what!" he says, "is it a mortal who blames me?" that is, no mortal can blame me. I am not fighting against a man.

Job 21:6 — COMMENTARY ON JOB 21:3-6

"When I think of it, I am dismayed and pains seize my flesh." Notice how he always stands up, how he puts forward his sufferings, how he indicates the reason for the terrible words he is going to speak, because he does not talk in this manner by himself or from a fixed position but because his soul is dismayed and his thoughts are darkened.

Job 21:19-22 — COMMENTARY ON JOB 21:19-22A

Since he spoke before him [Zophar] and said "from the time man was set upon the earth," things go on in this manner. Job addresses his reproaches to him, because he ignores what is clear and evident. He says to him, you asserted that things are not as I said, but quite the opposite. Therefore, no one must know the secret plans of God, who rules the entire creation. Now tell me, why are those who are not impious punished? One is in need, the other in wealth, but their wickedness is the same.

Job 22:1-2 — COMMENTARY ON JOB 22:2

"Then Eliphaz the Temanite answered and said, 'Is it not the Lord who teaches understanding and knowledge?' " After being defeated, Eliphaz eventually agrees with this. Then, since what had been said allowed everyone to come to the conclusion that Job was not impious and that the conduct of a person could not be judged on the basis of his punishments, notice the perfidy at which he almost arrives to suppress the role of Providence.

Job 22:3-4 — COMMENTARY ON JOB 22:3-4

"What does it matter to the Lord, if you were blameless in your works?" That is, it has no importance for God. "Or does he gain any profit from the righteousness of your conduct?" It cannot be said that, in fact, it contributes to him any advantage, he says. Since Job in every possible manner had said that God did this and because of him I am suffering, Eliphaz wants to show that [his afflictions] do not come from God. "Or, in order to make a case against you, will he accuse you and enter into judgment with you?" Yes, you can be as righteous as you want, it does not matter for him, and he has no consideration for you, that is, what you do deserves little interest on the part of God. In fact, if he really wanted to judge you, he would have found your faults.

Job 23:1-2 — COMMENTARY ON JOB 23:2B

"Then Job answered and said, 'Yes, I know that my accusation comes from my hands.' " This means, I carry along with me the evidence that accuses me. I draw from myself the demonstration of my afflictions. "His hand has been made heavy upon me, and I groan over me." If it were possible, he says, to discuss my punishments with him, it would also be possible to find them out. If only I could plead my case in justice, he says, and meet him and learn what he would have answered me! See how he obtained exactly what he desired. That is, in fact, what occurs at the end of the book. I wanted to know what he would have said to me and whether he would have punished me just the same; and, by saying so, I had no intention of condemning any injustice on his part.

Job 23:16-17 — COMMENTARY ON JOB 23:16-17

This unexpected disaster, he says, did not happen according to human logic. I discern that this blow comes from the hand of God. And he is right in speaking of the darkness that "covers my face," because this darkness is not ordinary darkness but is of his own dejection.

Job 24:5 — COMMENTARY ON JOB 24:1-8

"And they have departed," he says, "like asses in the field," that is, they have scorned everybody and have mocked everyone. However, nobody commits any injustice against them and does not ill-treat them.

Job 25:3-4 — COMMENTARY ON JOB 25:2B-4B

Since he said, "You have not visited these yet," truly Bildad answers, "There is no respite for robbers." Therefore, he says the opposite of what happens, because there is respite. But in order to play a trick on Job, he speaks in this way. "How then can a mortal be righteous before God?" Indeed, he is necessarily punished. Since Job, in fact, said, I wanted to be judged, and, even though I have not sinned, I am chastised. Bildad replied there is none that is righteous among humankind. How is it possible, he says, that any righteous person will ever exist? Therefore you desire in vain to be judged and examined.

Job 26:1-2 — COMMENTARY ON JOB 26:1-4

These words mean, "I do not reprove you for defending the role of God or to say the truth that was needed." However, you should not have condemned me, and, in fact, it is possible to plead in favor of God without allowing, at the same time, Job to be exposed to accusations.

Job 27:5-6 — COMMENTARY ON JOB 27:5B-6

This is what Job means, one who is full of iniquity has neither liberty to express himself nor to say what I say now. Rather, he has been taken away and stays silent. On the contrary, I did not experience that, but I speak and answer. But the same does not happen to those who are iniquitous.

Job 28:1-2 — COMMENTARY ON JOB 27:14-28:3

He means that if God has established an order in the realities of nature, he did even more with regard to human realities. Indeed, he foresees and takes care of events, and nothing comes from him at random. Or, on the other hand, [he means] that the whole of realities is quite visible but the plans of God are invisible; in fact, silver and copper have a place, whereas nobody has ever known the "place" of wisdom. But God only knows wisdom, and he has said to mortals that "piety is wisdom," and knowledge means to do good.

Job 28:3 — COMMENTARY ON JOB 27:14-28:3

"He has set a place for darkness," he says; he was right in saying "a place," because darkness knows how to give way and fade away [before the daylight]. Who drives this obscurity away? From where does such beautiful order in such a situation come? Then he discusses his power, and then his wisdom in order to persuade us that he does not want to call God to account. Why darkness, he says? Do we really know anything at all? God can do anything. He does everything with wisdom.

Job 28:27-28 — COMMENTARY ON JOB 28:28

Nothing has more value than that art, nothing is more powerful than that wisdom. "The fear of the Lord, that is the beginning of wisdom, and all those who practice it have good understanding." That is the greatest of all goods. Supreme wisdom is to worship God, not to take trouble to make useless notices, and especially to enquire about events. Do not believe that you may find a different wisdom.

Job 29:1-2 — COMMENTARY ON JOB 29:2A

What do the words "he adds at the beginning of his speech" mean? It is not that he completes his speeches, but he comes back to his starting point, without allowing his adversaries to interrupt him or to begin new arguments. What does he say? I would like to live one month of my old happiness in order to shut your mouth and to show you who I was."One month comparable to a month of my past days." He calls for nothing extraordinary, only to live his past happiness for thirty days and to enjoy that prosperity with which nobody can provide him anymore. Then he describes it through his words. In fact, since it was impossible now [to live his past happiness], he shows it through his words and says what he did and how he lived before. See the piety of the man: he attributes everything to God. In fact, it is impossible that a person deprived of divine help may ever stand.

Job 29:2-3 — COMMENTARY ON JOB 29:2A-5

If he actually searched for his former happiness, that was in order to show the providence of God; this is clear when he says, "In the days when God watched over me." Then he gives evidence of this godly watch. "When his lamp," he says, "shone over my head." This means, you will make the light of my lamp shine, because a lamp is really necessary, if the present darkness is deep, if the difficulties of my situation are serious, as well as the assaults of physical suffering, and the plots of the wicked and the fights and attacks of cruel demons. All this shows that "by his light I walked through darkness." You see that darkness invades everything and that "light shines through darkness." But, as natural darkness is useful to have rest, it is not useful because of its own nature but thanks to the wisdom of God, who has created everything.

Job 29:11-12 — COMMENTARY ON JOB 29:10-12

In order to explain why they proclaimed him to be blessed, he mentions his good works. "I have saved," he says, "the poor from the hand of the powerful," but it is after attributing to God the merit of protecting and watching him that "he is glorified in the Lord."

Job 29:14 — COMMENTARY ON JOB 29:13-18

"I put on righteousness," he says. There are people who occupy higher positions than others but who often commit injustice. But this is not the case with Job, because he constantly lived in the greatest righteousness. So, when with regard to God you hear that "he is clothed with righteousness," do not believe that real garments clothe incorporeal beings. Job did not wear that kind of garment either. "And I clothed myself with judgment like a double mantle." That was my elegance. To be sure, others are unhappy with that activity; they find it unpleasant and heavy. But I did not, he says. As one is proud of a double mantle, so I was constantly glorified … in that activity. But who appointed him to be a judge? He became one by himself, thanks to his virtue, like Moses.

Job 29:15 — COMMENTARY ON JOB 29:13-18

See how these miracles are worthy of the apostles. Job was not able to give sight back to them, because that charisma did not yet exist, but he provided them with light, even though they remained blind, whereas now we even make blind those who are able to see. He did not say, I employed my servants to do that, but I, he says, corrected the errors of nature, not only the errors that derived from the action of people but also those coming from nature itself.

Job 30:12-13 — COMMENTARY ON JOB 30:12A-13

You see what especially afflicts him is to be mocked by those who reproach him for the evil actions that they commit. Some "thieves," he says, some wicked, some criminals, some robbers have made us the subject of their proposals and conversations.

Job 30:28 — COMMENTARY ON JOB 30:26-29

The excess of misfortunes that have befallen him force him to groan and to wail. Even if I wanted it, I could not stay silent, he says. "I stand up in the assembly and cry for help" without being ashamed before any of those present and without blushing before the multitude of the assembly. This attitude is due to the greatness of his misfortunes.

Job 30:29 — COMMENTARY ON JOB 30:26-29

I have fallen, he says, into the animal condition of birds. I have not recognized my real nature anymore; my situation is not better than theirs.

Job 31:5 — COMMENTARY ON JOB 31:1-5

Nobody can say, Job says, either that I was hankering after pleasures, luxuries and that kind of lustful life, or, on the other hand, that by becoming too hard and austere in my heart I finally fell into those vices that are contrary to that sort of life, that is, the vices of malice and deceit. No! I kept away from both of those two vices!

Job 31:6 — COMMENTARY ON JOB 31:6A-7

There is in my way of life, even in its details, as much exactness as in the arm [of a balance]. I have not overlooked the smallest detail. For this, I do not appeal to the testimony of a mortal, who may want to please and ignores many things, but to the testimony of God, who accurately knows all that is hidden and to whom nothing can escape.

Job 31:7 — COMMENTARY ON JOB 31:6A-7

"The Lord," he says, "knows my innocence, if my foot has turned aside out of the way or if my heart has followed my eye." Is this a further detail? Yes, truly, it was important at that time as well as now. It is important, in fact, to overturn inordinate desires, and it is not less important, after receiving those desires, not to satisfy them. And proceeding further, he states something that is even more important, that is, that not even his eyes have ever accepted anything of that kind.

Job 31:9-10 — COMMENTARY ON JOB 31:8-10

He did not say, my eyes, but, my heart; I never allowed, he says, my thoughts to become corrupted, or my body either. This is exactly what Christ says: "He who has cast his glance upon a woman to desire her has already committed adultery in his heart."

Job 31:24-25 — COMMENTARY ON JOB 31:17-25

Now what kind of fault can be detected there? You see that he is not keen on riches. Observe him, while he reflects and considers in truth the accidental, transitory, ephemeral and negligible character of human realities.

Job 31:33-34 — COMMENTARY ON JOB 31:32-34A

"Because I did not turn away," he says, "from the great multitude of my people," that is, away from my subjects, from those who were aware, who knew even the character itself of my fault. This is real wisdom. "First of all confess spontaneously your sins in order to be justified." So I took nobody as a witness of my good works, because I wanted everybody to be aware of my faults and errors. That is the summit of wisdom, that is the rule of virtue: to hide one's good work and to expose one's faults in public. But the people of today just do the opposite.

Job 31:36 — COMMENTARY ON JOB 31:35-40

"I have torn all that was received unjustly." Without boasting, I have torn what I had received. And the expression "on my shoulders" suggests that some [of his friends] gloried in the afflictions of the others; and I did not content myself with giving it back simply, but I nullified it by tearing it. "I have torn all that was received unjustly."

Job 31:38 — COMMENTARY ON JOB 31:35-40

"If my land has ever cried out against me, or if its furrows have wept together." Therefore, neither the land cries out nor weeps. What does he mean? Certainly the land does not really groan, but inanimate beings perceive injustices. As the prophet asserts, "The earth stood up and shuddered." Now the earth moans every time we make an unjust use of its fruits.

Job 32:2 — COMMENTARY ON JOB 32:2-3

Elihu is inflamed not because [Job] declared himself to be righteous but because he did that before the Lord, as he invoked him as his witness; or because he thought that [Job] brought an action against God. In fact, to justify oneself has no great importance in itself, but to do that with the intention of bringing an action against God is absolutely inopportune.… Now, if this is true, what an extreme act of impiety on the part of Job if he believed himself to be more righteous than God [and to be authorized to bring action against him]. What really happened? This was not Job's thought at all. It is Elihu who believed so. Job did not speak with the idea that he was more righteous than God but with the idea that God was responsible for his afflictions. Therefore he did not reproach God for any injustice: it is Elihu who understood it so.

Job 32:6 — COMMENTARY ON JOB 32:6

Why is it not said, But then, why did you not fight from the start together with us in order to defend God? He answers, I withdrew into my age, while I expected, he says, to hear you pronounce a beautiful and wonderful speech. Notice how he did not look for honors, how he conceded them the first rank, how he showed that even now he would not have spoken if they had not compelled him to do so.

Job 32:18-19 — COMMENTARY ON JOB 31:18-19

He wants to show that he suffered for a long time and waited to speak and that he contained himself and could burst. Therefore, he needed a large amount of patience. To be able to control one's words is the greatest proof of wisdom, and [Elihu's] ardor for God has enabled him to bear such an interior fire.

Job 33:3 — COMMENTARY ON JOB 33:1-3

These words mean, I do not speak so out of envy or jealousy. Even though the three friends said the same things as him, they did not do so in the same spirit or in order to defend God. Indeed also Judas and the eleven disciples expressed the same opinion about the vase of perfume, but not in the same spirit. Therefore, let us not examine the words but the intention with which each expresses himself. How the first wanted to overthrow him, whereas the latter wanted the opposite. Take heed: Elihu, who speaks last, expresses the thoughts that God is about to express, so that God may justify himself even better, once Job has heard the same remarks from his companions in bondage that he will afterwards hear from the Master.

Job 34:16-17 — COMMENTARY ON JOB 34:12-17

Did you see? He did not dare come to the conclusion that he is [just]; with great discretion he avoided asserting it plainly. Not only by participating in the universe, or in the creation or in his power, we must realize his justice, but also by participating in his own nature and acts. He hates the wicked and loves human beings. He is not like us, who keep away from sin not because of our aversion to vice but because of the fear of punishment. Where does [this fear] come from? From the fact that he "hates injustice and makes the wicked perish." "He, who is eternal," he adds. Elihu is right in introducing the concept of eternity because God is not required every day and for every action to give explanations about what happened; it is usual that God manages a matter whose fulfillment must extend over a long period. Therefore, do not anticipate the conclusion of a fact, and do not try to understand the judgment of God before everything has been completed, because you will get no profit from your hurriedness. That is why he says, eternal and just. All past testifies to him. Is it possible that he has changed now?

Job 34:36-37 — COMMENTARY ON JOB 34:36-37

He did not say, in an iniquitous and impious manner, but "for a long time," showing that we must not argue with God for a long time. If, when we are in the presence of a king, we do not dare argue with him for a long time, even more so we must behave before God.

Job 35:6-7 — COMMENTARY ON JOB 35:6

These words mean, you will do no wrong to him, and you will not be more useful to him by being righteous. In fact, he said, "If I have sinned, what shall I be able to do?" What shall I do to you? Elihu says, Why did you say that? Does God care about the fact that you sinned, as if he is the victim of an injustice or as if he is suffering damage?

Job 35:10 — COMMENTARY ON JOB 35:10B

These words mean, do you not see that everything is set in good order, as in a field, and that with an even greater precision each object is in the most convenient place? [Do you not see] that no object exceeds its own limit or steps on the area reserved to another? It is as if the night watches control everything; during the sleep of mortals nobody tries to attack. Observe wild animals. When they move around, that is the time when human beings sleep. They must not invade cities; people must not perish, because they sleep being conquered by sleep.

Job 35:14 — COMMENTARY ON JOB 35:11-16

"For he, the Almighty, observes all those who commit impieties. But plead before him, if you can praise him conveniently." If he had established a court and had published its decisions, you would have not praised him, you would have not glorified him, as he deserves, with regard to what happened to you, because you think you have been unjustly punished. Not to be able to praise God as he deserves, that is not too serious; but not to be able to praise him as he deserves when we plead before him, that is really serious.

Job 37:7 — COMMENTARY ON JOB 37:7B

This is the reason, he says, for the grandiosity of his creations, the reason for the cold and the heat, the reason for the irregularity of the winds. Was it impossible to produce a harmonious blend? [If God did not do that], it is because he wants to prevent by any means the pride and arrogance of thought. It is "so that everyone may know his own weakness." "Who can resist," Scripture says, "before his cold?" The entire universe has been created for this purpose, and everything exists for it. Since [pride] first of all drove away from us our trust in God, for this reason God has organized everything in view of its contrary, either the creation, or the fashioning of our body or the course of our life, so that all this exists for humility in order that we may learn to act with moderation and recognize our own weakness.

Job 37:17-18 — COMMENTARY ON JOB 37:17

Here he may mean, You are now in the midst of afflictions, but later you will have rest—and there is also the proof given by divine wisdom, which has foreseen death as a solution and end to human tribulations. Or perhaps [he means], even in the midst of your trials, you remain out of the fight of the war and the troubles, and he punishes you in this manner.

Job 38:1 — COMMENTARY ON JOB 38:1

In my opinion, he has placed at this stage a cloud over this righteous man in order to raise his thoughts and to persuade him that "that voice" came "from above," as [in the case] of the "mercy seat placed upon the ark of alliance." Since the cloud is a symbol of heaven, it is as if God wanted to place heaven itself over Job, as if he had moved his throne near him. This is what also happened, it seems to me, "on the mountain," when "the cloud" settled on it, so that we might learn that "the voice came from above." Let us listen carefully, because it is the common Master of the universe who speaks. Let us see how he exhorts Job. Does he do it with the same vehemence of humankind? Not at all. Now we find a very clear solution to all the previous, disquieting questions, dear friends, which Job asked and to which we have tried to find a solution.

Job 38:3 — COMMENTARY ON JOB 38:3

Since Job was overwhelmed by his dejection, God encourages him with his words, so that he may pay attention to what is said now, and he introduces his speech in the form of questions, which is the best means to convince. Above all, he shows that he does everything with wisdom and intelligence, and therefore it would have been inconsistent with God, who did so many things with wisdom and intelligence, to neglect the human beings for whom he has created everything, even when they are wretched, as in this case. "What do you say?" God asks.

Job 38:10-11 — COMMENTARY ON JOB 38:11

He keeps [the sea] firmly within a sort of barrier, and in some perfect prescriptions of docility, as if he had given it precise commands. I have spoken, he says, and it did not reply, because that happens not only when no constraint forces it but also if the violence of an unchained power whips it quite hard. God has not allowed the sea to stand still and calm, in order that it may proclaim his power, because its nature fights against his commandments, and his commandment rules it everywhere. If water stood still, many people would have attributed its tranquility to the nature of the water; but since, in reality, it is restless and rises from inside, but without the strength to exceed its limits, its restlessness proclaims the power of God.

Job 38:22-23 — COMMENTARY ON JOB 38:22-23

Obviously this does not mean that there exist such storehouses, but he simply shows that these elements are at his complete disposal when he wants, as if he took them from his own reserves. "And is there a store of them for you against the time of your enemies, for the day of wars and battles?" You certainly understand that he wants to emphasize their opportunity, the fact that they come at the right moment and never at random. Then he equally speaks about all the rest, that is, about rain, hail and, on the other hand, about the Notus.

Job 38:28-29 — COMMENTARY ON JOB 38:28A-29A

God does not want to say that it comes out from his womb, God forbid! But then what do the words about "begetting" and "womb" mean in this context? As when the author said about the sea, "When its mother begot it," he did not mean that it has a mother; so here he does not mean that [ice] came forth [literally] from God's womb, but he wants to speak about its formation and origin.… Why then did he constantly use here the words about "begetting"? In my opinion he wants to allude to the One who is the first and only cause of everything and to the fact that creatures were shaped even before being completely perfected.

Job 38:34-35 — COMMENTARY ON JOB 38:35A-B

Up to this point God divides the heavenly realities in terms of those through which he punishes us, as distinguished from those through which he benefits us. Notice how the lightnings answer. They do not really mean, "What do you want?" The text wants to signify that all creatures, as though they were living creatures, bend their ear to God. Every time he wants to show the difference in their formation, God talks about "begetting" and "maternal womb." Every time, on the other hand, he wants to show their docility and perfection, he depicts them as if they bent their ear to his call. Why did he present himself not only as a craftsman but as a father as well? This is because the art that presides over nature is quite superior to any manual art, for it is, so to speak, divine.

Job 39:1-3 — COMMENTARY ON JOB 39:1B-3B

He is right in saying, "Have you protected the calving of the hinds?" Since flight, fear and anxiety are usual in this kind of animal, which never ceases from leaping and galloping, how, he says, can it not abort, so do you know how its young can be given birth at the right time? "Say if you have numbered the full months of their being with young, and if you have relieved their pangs. [Speak out if you] have reared their young without fear. Will you loosen their pangs?" This animal is timorous. How may its young ones, which cannot count on the speed of their legs, be devoid of fear? Who watches them? You see that nature never abandons them, neither the lion rules through its strength, nor is the hind abandoned.

Job 39:5 — COMMENTARY ON JOB 39:5A

Then he adds, "Who has let the wild ass go free?" "Who has disposed things in this manner?" he says. "Who has established the laws of nature?" These are, he says, permanent laws that never change. This animal is strong and untamed. Even if you multiply your efforts, you will never have it under your control. "Who will destroy the decisions that God has taken?" You see that according to Providence and because God wants that, everything yields and obeys us. But if he does not want us to obtain obedience, we can use every means, and it will be of no use. We will gain nothing. Therefore, why is our effort useless, even though we want to get results? That is because when we see a domesticated animal we can admire the docility in which it has been established. But God has left things out of our reach in order that, before those things that are subjected to you, you may not admire your own wisdom and may not attribute to your capability the obedience of that animal.

Job 39:26 — COMMENTARY ON JOB 39:26-30

How does God keep hawks hovering in the air? How does he provide them with nourishment? You can figure out all that he said from a small number of examples! Why did he not mention beefs or rams or other animals of this kind, but only those that are useless for us and seem to exist without reason? This is in order to show that if wisdom and providence appear in useful animals, they appear even more in those that seem to be useless, because you see that carnivorous birds of prey possess a certain reasonable wisdom that derives from the natural instinct living in each of them. So … some of them are inclined to fight, others scent the corpses, and the vulture remains still in the air.

Job 40:8 — COMMENTARY ON JOB 40:8

Either he speaks here about his present intervention, as if to say, "I do not speak so in order to condemn you but to show that you are righteous"; or he wants to speak about his trial by calling intervention his approval. This means, "Do not think that I managed things in this manner for any other reason." He did not say, "In order that you might be righteous" but "that you might appear to be righteous," as you actually were, so that you might teach others. Finally, he may want to speak about his present intervention, as if to say, "If I said it, it is in order that you might appear to be righteous after the words that I had expressed, not in order to condemn you." Then he places again before him his power and his hatred for the wicked, because I am not only powerful, he says, but I act and use my power against the wicked.

Job 40:10-11 — COMMENTARY ON JOB 40:11-12

The thunder and all the rest exist not in order to impress but so that God may be known. See with how many arguments he convinces him that his nature is small. He does not say to him, "You are small, but, I am great, and you cannot do what I do."

Job 40:20 — COMMENTARY ON JOB 40:20

"And when he has gone up to a steep mountain, he causes joy to the quadrupeds in the deep." This means the wild animals have raised their heads only when this animal has withdrawn to the mountains. If [God] has created these two enormous beasts, he did so in order that you might know that he may create all of them according to their own type. But God does not do so because his creation is oriented to provide what is useful to you. Notice how these beasts observe their proper laws: they haunt that part of the sea which is not navigable. But one may ask, What is their use? We ignore what is the mysterious utility of these monsters, but, if we want to take the risk of an explanation, we may say that they lead toward the knowledge of God.

Job 42:6 — COMMENTARY ON JOB 42:6

God clearly said to him, "Do you think that I have dealt with you in any other way than that you might appear to be righteous?" That was in order, he says, to make you speak as you are speaking now, and not in order to condemn you. This is a justification for all that happened before. Actually he has not been delivered yet from his trial when he speaks so, but he is still in the midst of his torments when he makes his retraction. I attach no importance to myself, he says; I am only going to present the justification of God with regard to what has happened before. I was not even worthy of that. It is when Job has condemned himself that God justifies him. And what does he say? He has said to his friends that they must expiate their guilt and constantly calls Job his servant.

Job 42:8 — COMMENTARY ON JOB 42:8

He would have not ordered that if there had been the law, but now he becomes priest, while they bring offerings. Job had made sacrifices for his children; now he makes them for his friends. See how the text shows that Job is devoid of resentment. God takes [Job's friends] as witnesses of the virtue of the man, and equally he shows the gravity of their fault through the extraordinary importance of the offering. He would have not needed such great victims if the faults to be expiated had not been so serious. He also shows that the sacrifice was not sufficient, "for," he says, "but for his sake," I would have not healed you from your guilt. In this manner he shows that he has forgiven them as well. "I would have destroyed you," he says, "for but for his sake," "because you have not spoken the truth against my servant Job." Notice that even though they could speak with zeal as much as they wanted, they were accused just the same of saying nothing true, or rather, they did not speak with the zeal that is fitting to God. In that case, they would have been forgiven. This is also the reason why Job attacked them. Through this we learn that the one who accuses the righteous will have to expiate a serious fault.

Job 42:13-14 — COMMENTARY ON JOB 42:13

"He also had," the text says, "seven sons and three daughters." Later he gives them names that seem to be inspired by the circumstances. He calls them "Day, Cinnamon and Amalthea's horn."

Joel 1:6 — Homily on the Gospel of Matthew 4

How then are we to be freed from this pest? If we can drink a potion that is able to kill the worms within us and the serpents. And of what nature, it will be asked, may this potion be, that hath such power? The precious Blood of Christ, if it be received with full assurance, for this will have power to extinguish every disease; and together with this the divine Scriptures carefully heard, and almsgiving added to our hearing; for by means of all these things we shall be enabled to mortify the affections that mar our soul. And then only shall we live; for now surely we are in no better state than the dead: forasmuch as it cannot be, that while those passions live, we should live too, but we must necessarily perish. And unless we first kill them here, they will be sure to kill us in the other life; or rather before that death they will exact of us, even here, the utmost penalty. Yes, for every such passion is both cruel and tyrannical and insatiable, and never ceases to devour us every day. For "their teeth are the teeth of a lion," or rather even far more fierce. For the lion, as soon as ever he is satisfied, is wont to leave the carcass that hath fallen in his way; but these passions neither are satisfied, nor do they leave the man whom they have seized, until they have set him nigh the devil.

Joel 2:11 — AGAINST THE ANOMOEANS, HOMILY 12:29

When a maidservant is rebelling but then sees her master coming, she grows humble and returns to her good behavior. So too the paralytic's body had revolted like the maidservant, and this caused the paralysis. But when the body saw its master coming near, it returned to its good behavior and resumed its proper discipline. And the word of Christ accomplished all this. Yet the words were not mere words but the words of God, of which the prophet said, "The works of his words are mighty." For if God's words made humankind when they did not exist, much more will they make humanity whole again and restore it to health even though it has grown feeble and weak with disease?

Joel 2:28-29 — Homily on the Acts of the Apostles 5

Hence we learn that on unessential points one must not spend many words. And besides, the sequel is enough to bear him out on this point: so now the discourse is for all in common. "But this is that which was spoken by the prophet Joel, And it shall come to pass in the last days, saith the Lord God." Nowhere as yet the name of Christ, nor His promises but the promise is that of the Father.... "And I will pour out of My Spirit upon all flesh." He offers even to them excellent hopes, if they would have them. And so far, he does not leave it to be regarded as the exclusive advantage of himself and his company; which would have made them be looked upon with an evil eye; thus cutting off all envious feeling. "And your sons shall prophesy." And yet, he says, not yours this achievement, this distinction; the gift has passed over to your children. Himself and his company he calls their sons, and those whom he is addressing he calls his and their fathers. "And your young men shall see visions, and your old men shall dream dreams; and on My servants and on My handmaidens I will pour out in those days of My Spirit; and they shall prophesy." To some the grace was imparted through dreams, to others it was openly poured forth. For indeed by dreams the prophets saw, and received revelations.

Jonah 1:2 — HOMILIES CONCERNING THE STATUES 20

For the same who had been their accuser, and who had said, that "the cry of their wickedness hath ascended up even to heaven," himself again bears testimony of an opposite kind, by saying, "God saw that every one departed from their own evil ways." He does not say, from fornication, or adultery, or theft, but from their "own evil ways." And how did they depart? As God knew, not as man judged of the matter.… These men had, moreover, gone to the extreme of wickedness before; for when you hear it said, "The cry of their wickedness is come up before me," you can understand nothing else than the excess of their wickedness. Nevertheless, within three days they were capable of being transformed to a state of complete virtue.

Jonah 1:5 — Unknown work

CHRYS They threw the baggage that was in the ship into the sea, but the ship was not getting any lighter, not because the nature of the weight of the material that was on the ship but from the weight of sin. For nothing is so heavy and onerous to bear as sin and disobedience.

Jonah 1:5 — HOMILIES ON REPENTANCE AND ALMSGIVING 3:8

"They threw overboard the wares that were in the ship into the sea; but the ship was not getting any lighter," because the entire cargo still remained within it, the body of the prophet, the heavy cargo, not according to the nature of the body but from the weight of sin. For nothing is so heavy and onerous to bear as sin and disobedience.

Jonah 1:11 — HOMILIES ON REPENTANCE AND ALMSGIVING 5:3.8

Tell me, are you running away from the master? Then wait a little bit and you will learn from the state of affairs themselves that you will be unable to escape even from the hands of his servant, the ocean. For as soon as Jonah set foot on the ship, the ocean raised its waves up high and raised itself to a great height. And just as a considerate handmaid, discovering that her fellow slave has run away because he stole something of her master's, does not revolt as previously mentioned but submits the individuals who captured him to myriads of troubles until she seizes him and brings him back, likewise, the ocean found her fellow slave and recognized him.

Jonah 1:12-13 — HOMILIES ON REPENTANCE AND ALMSGIVING 3:8

From where, my beloved, came the foresight of the prophet? From the economy of God. God made these things happen so that the prophet might learn from them to be a lover of humanity and be subdued. Only to him did he cry out and say, "Imitate the sailors, the nave men, who neither despise a single soul nor neglect a single body, yours. And you would allow to be destroyed, on your part, an entire city with myriads of inhabitants. These sailors, when they discovered who was responsible for all the evils that confronted them, still were not eager to condemn him; but you, who have no charge brought against you by the Ninevites, would convict and annihilate them. Yet when I commanded you to go and, through preaching, summon them back to salvation, you disobeyed. They who were not accountable to anyone did all things and exerted themselves so that you, who are accountable should be punished." Although the ocean condemned him and the lot exposed him, when he implicated himself and confessed his flight, they still were not in a hurry to annihilate the prophet; rather, they demonstrated toleration and constraint and did everything possible to keep him from the fury of the ocean after such proof of his guilt. However, the ocean did not permit even this, or better yet, God did not allow this to happen, because he wanted to sober him through the sailors in the same way as through the whale. For this reason when they heard, "Take me up and cast me into the sea, and the seas will be calm to you," they strained to reach the shore, although the waves did not allow it.

Jonah 1:14 — HOMILIES ON REPENTANCE AND ALMSGIVING 3:8

The ship's pilot … understood from his experience that the storm was not a usual one, but that the blow was God-sent, and that the billowy ocean was vastly superior to human skill, and that the hands of the helmsman were of no advantage. In this situation a greater pilot was required, the One who governs the whole world, and the assistance from above was critical. For this reason, they abandoned the oars, the sails, the ropes, and everything else; they drew their hands back to themselves and raised them to heaven and entreated God.

Jonah 3:4 — HOMILIES ON REPENTANCE AND ALMSGIVING 5:4

If you want, let us also hear this story: "Now the word of the Lord," it says, "came to Jonah, saying, 'Rise and go to Nineveh, the great city.' " He wanted to put Jonah to shame by sending him to the great city of Nineveh, because he foresaw the prophet's escape. However, let us also listen to the preaching: "Yet three days, and Nineveh shall be overthrown." Why do you, God, foretell the sufferings that you will inflict upon Nineveh? "So that I will not do what I announced." This is why God threatened with hell—so he would not lead anyone away to hell. He says, "Fear that which is spoken to you, and do not be saddened about what has been done." Why does he establish the appointed time to be only a period of three days? So that you may learn even the virtue of the barbarians—I call the Ninevites barbarians, who were able to annul in three days such anger caused by sin. I want you to marvel at the philanthropy of God, who was satisfied with three days of repentance for so many transgressions. I do not want you to sink into despair, even though you have innumerable sins.

Jonah 3:4 — Homily on the Paralytic Let Down Through the Roof, 3

For He never makes a public display of our sins, except at any time He sees men insensible to them. For when He says "ye saw me hungry, and fed me not: and thirsty and gave me no drink," He speaks thus at the present time in order that we may not hear these words in time to come. He threatens, He exposes us in this world, that He may not have to expose us in the other: even as He threatened to overthrow the city of the Ninevites for the very reason that He might not overthrow it. For if He wished to publish our sins He would not announce beforehand that He would publish them: but as it is He does make this announcement in order that being sobered by the fear of exposure, if not also by the fear of punishment we may purge ourselves from them all.

Jonah 3:5 — HOMILIES ON REPENTANCE AND ALMSGIVING 5:4

Do you see how vexed God is when fasting is treated despitefully? Learn how delighted he is when fasting is honored. When Eve was maltreated, he inflicted death as a penalty upon the insolent individual. He revoked death when she was honored once again. Desiring to show you the power of this thing of importance, he gave her authority over the sentence, after the arrest, to snatch the prisoners from the middle of the journey and change their course toward life. And he did this not only for two or three or twenty people but also for a whole population, in the case of the great and marvelous city of the Ninevites, which had knelt and bowed its head over this pit of perdition and was expecting to suffer the blow from above. Like a heavenly power overseeing Nineveh's charge, fasting snatched the city from these gates of death and returned Nineveh to life.

Jonah 3:7 — Concerning the Statues, Homily 3

Let us see then how the Ninevites fasted, and how they were delivered from that wrath—"Let neither man nor beast, herd nor flock, taste anything," saith (the prophet). What sayest thou? Tell me—must even the irrational things fast, and the horses and the mules be covered with sackcloth? "Even so," he replies. For as when, at the decease of some rich man, the relatives clothe not only the men servants and maid servants, but the horses also with sackcloth, and give orders that they should follow the procession to the sepulchre, led by their grooms; thus signifying the greatness of the calamity, and inviting all to pity; thus also, indeed, when that city was about to be destroyed, even the irrational nature was enveloped in sackcloth, and subjected to the yoke of fasting. "It is not possible," saith he, "that irrational creatures should learn the wrath of God by means of reason; let them be taught by means of fasting, that this stroke is of divine infliction. For if the city should be overturned, not only would it be one common sepulchre for us, the dwellers therein, but for these likewise. Inasmuch then as these would participate in the punishment, let them also do so in the fast."

Jonah 3:8 — HOMILIES ON GENESIS 1:7

Recall that Daniel, passionate man though he was, spent many days fasting. He received as recompense an awesome vision so that he tamed the fury of the lions and turned them into the mildest of sheep, not by changing their nature but by diverting their purpose without loss of their ferocity. The Ninevites too made use of the remedy of fasting and won from the Lord a reprieve. Animals as well as human beings were included in the fast, so that all living things would abstain from evil practices. This total response won the favor of the Lord of all.

Jonah 3:9 — HOMILIES ON LAZARUS AND THE RICH MAN 6

Consider, if God had chosen to demolish everything [in a recent earthquake], what we would have suffered. I say this, so that the fear of these events may remain sharp in you and may keep everyone's resolution firm. He shook us, but he did not destroy us. If he had wished to destroy us, he would not have shaken us. But since he did not wish to destroy us, the earthquake came in advance like a herald, forewarning everyone of the anger of God, in order that we might be improved by fear and prevent the actual retribution.He has done this even for foreign nations. "Yet three days, and Nineveh shall be overthrown." Why do you not overcome the city? You threaten to destroy it. Why do you not destroy it? "Because I do not wish to destroy, for this very reason I threaten." So what is the Lord saying? "Lest I enact my impending judgment, let my word go in advance and prevent my acting." Yet three days, and Nineveh shall be overthrown. Then the prophet spoke. Today these walls speak. I say this, and I do not cease saying it, both to the poor and to the rich: consider how great is God's anger. Consider how simple his requirement: let us abstain from evil! In a brief moment of time he shattered the mind and resolution of each one of us. He shook the foundations of our hearts.

Jonah 3:10 — HOMILIES ON 2 CORINTHIANS 4

In old time the Ninevites sinned, and they did the things which ye too now are doing. Let us see however what it was that availed them. For as in the case of the sick, physicians apply many remedies; howbeit the man of understanding regardeth not that the sick person has tried this and that, but what was of service to him; such must be also our inquiry here. What then was it that availed those barbarians? They applied fasting unto the wounds, yea applied extreme fasting, lying on the ground too, putting on of sackcloth, and ashes, and lamentations; they applied also a change of life. Let us then see which of these things made them whole. And whence, saith one, shall we know? If we come to the Physician, if we ask Him: for He will not hide it from us, but will even eagerly disclose it. Rather that none may be ignorant, nor need to ask, He hath even set down in writing the medicine that restored them. What then is this? "God," saith He, "saw that they turned every one from his evil way, and He repented of the evil that He had said He would do unto them." He said not, He saw [their] fasting and sackcloth and ashes. And I say not this to overturn fasting, (God forbid!) but to exhort you that with fasting ye do that which is better than fasting, the abstaining from all evil.

Jonah 3:10 — HOMILIES CONCERNING THE STATUES 5

For God even preferred that His own prediction should fall to the ground, so that the city should not fall. Or rather, the prophecy did not even so fall to the ground. For if indeed while the men continued in the same wickedness, the sentence had not taken effect, some one perhaps might have brought a charge against what was uttered. But if when they had changed, and desisted from their iniquity, God also desisted from His wrath, who shall be able any longer to find fault with the prophecy, or to convict the things spoken of falsehood. The same law indeed which God had laid down from the beginning, publishing it to all men by the prophet, was on that occasion strictly observed. What then is this law? "I shall speak a sentence," saith He, "concerning a nation or a kingdom, to pluck up, and to pull down, and to destroy it; and it shall be, that if they repent of their evil, I will also repent of the wrath which I said I would do unto them." Guarding then this law, he saved those who were converted and released from His wrath those who desisted from their wickedness.

Jonah 3:10 — HOMILIES CONCERNING THE STATUES 20

And that these words are not a vain boast, shall be made manifest to you from things that have already happened. What could be more stupid than the Ninevites? What more devoid of understanding? Yet, nevertheless, these barbarian, foolish people, who had never yet heard any one teaching them wisdom, who had never received such precepts from others, when they heard the prophet saying, "Yet three days, and Nineveh shall be overthrown," laid aside, within three days, the whole of their evil customs. The fornicator became chaste; the bold man meek; the grasping and extortionate moderate and kind; the slothful industrious. They did not, indeed, reform one, or two, or three, or four vices by way of remedy, but the whole of their iniquity. But whence does this appear, says some one? From the words of the prophet; for the same who had been their accuser, and who had said, that "the cry of their wickedness hath ascended up even to heaven:" himself again bears testimony of an opposite kind, by saying, "God saw that every one departed from their own evil ways." He does not say, from fornication, or adultery, or theft, but from their "own evil ways." And how did they depart? As God knew, not as man judged of the matter. After this are we not ashamed, must we not blush, if it turns out that in three days only the barbarians laid aside all their wickedness, but that we, who have been urged and taught during so many days, have not got the better of one bad habit? These men had, moreover, gone to the extreme of wickedness before; for when you hear it said, "The cry of their wickedness is come up before me;" you can understand nothing else than the excess of their wickedness. Nevertheless, within three days they were capable of being transformed to a state of complete virtue.

Jonah 4:1-2 — HOMILIES ON REPENTANCE AND ALMSGIVING 2:20

After he preached in the midst of Nineveh, he went out of the city in order to observe if anything should happen. When he saw that three days had passed and nothing had happened anywhere near what was threatened, he then put forward his first thought and said, "Are these not my words that I was saying that God is merciful and longsuffering and repents for people's evils?"

Joshua 1:1-2 — HOMILIES ON HEBREWS 27.6

The name of Joshua [Jesus] was a type. For this reason then, and because of the very name, the creation reverenced him. What then! Was no other person called Jesus? Yes; but this man was on this account so called in type; for he used to be called Hoshea. Therefore the name was changed: for it was a prediction and a prophecy. He brought in the people into the promised land, as Jesus [does] into heaven; not the Law; since neither did Moses [bring them in], but remained without. The Law has not power to bring in, but grace.

Joshua 1:5 — HOMILIES CONCERNING THE STATUES 6.3

Nevertheless, I say, fear not. Paul comforteth you, saying, "God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make the way of escape, that ye may be able to bear it." He indeed Himself hath said. "I will never leave thee, nor forsake thee." For had He resolved to punish us in deed, and in actual endurance, He would not have given us over to terror during so many days. For when He would not punish, He affrights; since if He were intending to punish, fear would be superfluous, and threatening superfluous. But now, we have sustained a life more grievous than countless deaths; fearing and trembling during so many days, and being suspicious of our very shadows; and paying the punishment of Cain; and in the midst of our sleep, starting up, through constant agony of mind. So that if we have kindled God's wrath, we have appeased Him in the endurance of such a punishment. For if we have not paid the satisfaction due to our sins, yet it hath been enough to satisfy the mercy of God.

Joshua 2:3-5 — HOMILIES ON REPENTANCE AND ALMSGIVING 7.5.17

"By faith Rahab the prostitute did not perish with those who were disobedient, having received the spies, but she directed their departure by another road." And pay attention to how much wisdom she blended with her prudence. When those sent by the king came and requested the spies, they ask her, "Did men enter in here and come near you?" She answers them, "Yes, they entered in." First she builds the truth, and then she applies the lie on top. For no lie like this becomes believable unless it first reveals the truth. For this reason all who tell lies probably to be believed, first speak of truths and reveal confessions and later add the lies and things which are questionable. "Spies entered in here and came near you?" "Yes," she says. If she had said "no" from the beginning, she would have challenged the messengers to investigate. However, "they entered in," she says, "and they came out and escaped by such and such a road. Pursue them and you will capture them." O this good lie! O this good fraud, which does not betray the divine but safeguards the sacred! When the mouths of saints preach the repentance that made Rahab worthy of such salvation, for example, Joshua the son of Nun, who shouts in the desert, "Let Rahab the prostitute live"; and Paul, who says, "By faith Rahab the prostitute did not perish with those who were disobedient," will we not receive salvation even more so when we offer to God our repentance?

Joshua 2:11 — HOMILIES ON REPENTANCE AND ALMSGIVING 7.5.16

Do you see how with faith she takes on her lips the word of the Lawgiver? "And I realize that your God is up in heaven and down on the earth, and that apart from him there is no God." Rahab is a prefigurement of the church, which was at one time mixed up in the prostitution of the demons and which now accepts the spies of Christ, not the ones sent by Joshua the son of Nun, but the apostles who were sent by Jesus the true Savior. "I learned," she says, "that your God is up in heaven and down on the earth, and that apart from him there is no God." The Jews received these things and did not safeguard them; the church heard these things and preserved them. Therefore, Rahab, the prefigurement of the church, is worthy of all praise.

Joshua 6:17 — HOMILIES ON REPENTANCE AND ALMSGIVING 7.5.15-16

Pay attention to me; how strange was the preaching of God's love toward humanity! He who says in the law, "You shall not commit adultery" and "You shall not commit prostitution," changes the commandment by clemency and proclaims through the blessed Joshua, "Let Rahab the prostitute live." Joshua the son of Nun, who says, "Let the prostitute live," prefigured the Lord Jesus, who says, "The prostitutes and tax collectors go into the kingdom of the heavens before you." If she must live, how can she be a prostitute? If she is a prostitute, why should she live? "I speak about her previous condition," he says, "so you may marvel at her subsequent change." He asks, "What did Rahab, to whom he granted salvation, do?" She accepted the spies peacefully? Even an innkeeper does this. However, she reaped the fruits of salvation not only by speech but beforehand by faith and by her disposition before God.And so you may learn the abundance of her faith, listen to the very Scripture that describes in full and bears witness to her achievements. She was in a brothel, like a pearl mixed up in mire, like gold thrown in mud, the rose of piety hidden in thorns, a pious soul enclosed in a place of impiety. Pay attention so you may understand well. She accepted the spies and the One whom Israel denied in the desert; Rahab preached this One in the brothel.

Joshua 7:1 — HOMILIES ON EPHESIANS 6

Suppose any one should make scrutiny into all the communicants in the world, what kind of transgression is there which he would not detect? and what if he examined those in authority? Would he not find them eagerly bent upon gain? making traffic of high places? envious, malignant, vainglorious, gluttonous, and slaves to money? Where then there is such impiety as this going on, what dreadful calamity must we not expect? And to be assured how sore vengeance they incur who are guilty of such sins as these, consider the examples of old. One single man, a common soldier, stole the sacred property, and all were smitten. Ye know, doubtless, the history I mean? I am speaking of Acham the son of Carmi, the man who stole the consecrated spoil.… On account of all these things, let us take heed to ourselves. Do ye not see these wars? Do ye not hear of these disasters? Do ye learn no lesson from these things? Nations and whole cities are swallowed up and destroyed, and myriads as many again are enslaved to the barbarians. If hell bring us not to our senses, yet let these things. What, are these too mere threats, are they not facts that have already taken place? Great is the punishment they have suffered, yet a greater still shall we suffer, who are not brought to our senses even by their fate.

Joshua 10:12-13 — ON THE EPISTLE TO THE HEBREWS 27.6

Consider how great of value is the righteous man. Joshua the son of Nun said, "Let the sun stand still at Gibeon, the moon at the valley of Elom [Aijalon]," and it was so. Let then the whole world come, or rather two or three, or four, or ten, or twenty worlds, and let them say and do this; yet they shall not be able. But the friend of God commanded the creatures of his friend, or rather he besought his friend, and the servants yielded, and the one below gave command to those above. Do you see that these things are fulfilling their appointed course for service?

Lamentations 3:27 — HOMILIES ON PHILIPPIANS 15

For affliction is an unbroken bond, the increase of love, the occasion of compunction and piety. Hear the words of David, "It is good for me that I have been afflicted, that I might learn Thy statutes." And again another prophet, who saith, "It is good for a man that he bear the yoke in his youth." And again, "Blessed is the man whom Thou chastenest, O Lord." And another who saith, "Despise not the chastening of the Lord." And "if thou come near to serve the Lord, prepare thy soul for temptation." And Christ also said to His disciples, "In the world ye shall have tribulation, but be of good cheer." And again, "Ye shall weep and lament, but the world shall rejoice." And again, "Narrow and straitened is the way." Dost thou see how tribulation is everywhere lauded, everywhere assumed as needful for us? For if in the contests of the world, no one without this receiveth the crown, unless he fortify himself by toil, by abstinence from delicacies, by living according to rule, by watchings, and innumerable other things, much more so here. For whom wilt thou name as an instance? The king? Not even he liveth a life free from care, but one burdened with much tribulation and anxiety. For look not to his diadem, but to his sea of cares, by which the crown is produced for him. Nor look to his purple robe, but to his soul, which is darker than that purple. His crown doth not so closely bind his brow, as care doth his soul. Nor look to the multitude of his spearmen, but to the multitude of his disquietudes. For it is not possible to find a private house laden with so many cares as a king's palace. Violent deaths are each day expected, and a vision of blood is seen as they sit down to eat and drink. Nor can we say how oft he is disturbed in the night season, and leaps up, haunted with visions. And all this in peace; but if war should overtake him, what could be more piteous than such a life as this! What evils has he from those that are his own, I mean, those who are under his dominion. Nay, and of a truth the pavement of a king's house is always full of blood, the blood of his own relations.… But as I said, life cannot be without pain. For if in the affairs of this world even he who is accounted most happy, if the king is burdened with so many misfortunes, what thinkest thou must be true of private life?

Lamentations 4:10 — HOMILIES ON 1 THESSALONIANS 8

What were Israel's sufferings in Palestine, famines, pestilences, wars, captivities, under the Babylonians, and under the Assyrians, and their miseries from the Macedonians, and those under Hadrian and Vespasian? I have something that I wish, beloved, to relate to thee; nay, do not run away! Or rather I will tell thee another thing before it. There was once a famine, it says, and the king was walking upon the wall; then a woman came to him and uttered these words: "O king, this woman said to me, Let us roast thy son to-day, and eat him—to-morrow mine. And we roasted and ate, and now she does not give me hers." What can be more dreadful than this calamity? Again, in another place the Prophet says, "The hands of the pitiful women have sodden their own children." The Jews then suffered such punishment, and shall we not much rather suffer? Would you also hear other calamities of theirs? Read over Josephus, and you will learn that whole tragedy, if perchance we may persuade you from these things, that there is a hell. For consider, if they were punished, why are we not punished? or how is it reasonable that we are not now punished, who sin more grievously than they? Is it not manifest that it is, because the punishment is kept in store for us?

Leviticus 4:3 — On the Priesthood 6.16

And before the time of the prophets, when he wanted to show that sins received a much heavier penalty when they were committed by the priests than when they were committed by ordinary people, he commanded as great a sacrifice to be offered for the priests as for all the people. This explicitly proves that the priest's wounds require greater help, indeed as much as those of all the people together. They would not have required greater help if they had not been more serious, and their seriousness is not increased by their own nature but by the extra weight of dignity belonging to the priest who dares to commit them.

Leviticus 15:5 — BAPTISMAL INSTRUCTIONS 9.13

The washing which is common to all persons is that of the baths, which usually cleanses away the filth of the body. There is also the washing of the Jews, which is more solemn than that of the baths but much inferior to the bath of grace. While this [baptismal] bath cleanses bodily filth, it does not merely remove the uncleanness of the body but also that which clings to a weak conscience.

Leviticus 17:11 — HOMILIES ON GENESIS 13:10

In the case of the human person: first its body is created from the dust, and afterward the power of life is given to it, and this is the being of the soul. Accordingly Moses said about the beasts, "Its blood is its life." But in the case of the human person its being is incorporeal and immortal and has a great superiority over the body, to the same extent as incorporeal form surpasses the corporeal.

Leviticus 21:9 — On the Priesthood 6.16

But why speak of the men engaged in the ministry? Even the daughters of priests, who are of no significance for the priestly office, incur a far more severe penalty than do others for the same sins, because of their fathers' dignity. The offense is the same (it is prostitution in both cases) when committed by them and the daughters of ordinary people, but their punishment is far greater. You see how thoroughly God proves to you that he demands much more punishment of the ruler than of the subjects.

Luke 1:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Comm. in Act. Apost. Hom. i.) The Evangelist was so far from being content with his single testimony, that he refers the whole to the Apostles, seeking from them a confirmation of his words; and therefore he adds, as they handed them down to us, who were themselves from the beginning eyewitnesses. (sup.) He says, were eyewitnesses, because this is our chief ground for believing in a thing, that we derive it from those who were actually eyewitnesses.

Luke 1:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(sup.) Or it may be, "That thou mightest feel certain and satisfied as to the truth of those things which thou hast heard, now that thou beholdest the same in writing."

Luke 1:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(noc occ.) St. Luke commences the history of his Gospel with Zacharias and the birth of John; relating one marvellous event before another, the less before the greater. For since a virgin was about to become a mother, it had been fore-ordained by grace that the old should previously conceive. He fixes the time, when he says, In the days of Herod, and in the following words adds his rank, king of Judæa. (in Matt. cap. 2.). There was another Herod, who killed John; he was tetrarch, whereas this one was king.

Luke 1:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ex Hom. in Gen. 49.) Not only Elisabeth, but the wives of the Patriarchs also, Sarah, Rebecca, Rachel, were barren, which was counted a disgrace among the ancients. Not that their barrenness was the effect of sin, since all were just and virtuous, but ordained rather for your benefit, that when you saw a virgin giving birth to the Lord, you might not be faithless, or perplexing your mind with respect to the womb of the barren.

Luke 1:9 — ON THE INCOMPREHENSIBLE NATURE OF GOD 2.9-10

This man Zechariah came into the Holy of Holies, to the innermost sanctuary, upon which he alone of all men had the right to look. Consider how he was equal in importance to all the people. When he offered prayers for the whole people, when he was making the Master propitious to his servants, he was serving as a mediator between God and men.

Luke 1:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 2. de Inc. Dei Nat.) When Zacharias entered into the temple to offer up prayers to God for all men, interceding between God and man, he saw an angel standing within, as it is said, And there appeared unto him an angel. (Hom. li. in Matt.) But the angel evidently came not in a dream, because the tidings he brought were too hard to be understood, and needed therefore a more visible and marvellous manifestation.

Luke 1:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(de Inc. Dei Nat.) The justest of men can not without fear behold an angel; Zacharias therefore, not sustaining the sight of the angel's presence, nor able to withstand his brightness, is troubled, as it is added, Zacharias was troubled. But as it happens, when a charioteer is frightened, and has let loose his reins, the horses run headlong, and the chariot is overturned; so is it with the soul, when it is taken by any surprise or alarm; as it is here added, and fear fell upon him.

Luke 1:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(sup.) Or it means, that this was to be the proof of his prayer having been heard, namely, that a son should be born to him, crying, Behold the Lamb of God! (Joann. Hom. xviii.) Which must be the meaning here, for those who from their earliest years were destined to shine forth in virtue, received their names at the very first from a divine source; while those who were to rise up in later years, had a name given them afterwards.

Luke 1:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. ii. De Inc. Nat. Dei sup.) Considering his own age, and moreover the barrenness of his wife, Zacharias doubted; as it is said, And Zacharias said unto the angel, Whereby shall I know this? as if he said, "How shall this be?" And he adds the reason of his doubting; For I am an old man. An unseasonable time of life, an ill-suited nature; the planter infirm, the soil barren. But it is thought by some a thing unpardonable. in the priest, that he raises a course of objections; for whenever God declares any thing, it becomes us to receive it in faith, and moreover, disputes of this kind are the mark of a rebellious spirit. Hence it follows; And the angel answering said unto him, I am Gabriel, who stand before God.

Luke 1:18 — ON THE INCOMPREHENSIBLE NATURE OF GOD 2.11

Zechariah looked at his age, his gray hair, his body that had lost its strength. He looked at his wife's sterility, and he refused to accept on faith what the angel revealed would come to pass.

Luke 1:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(sup.) That when you hear that I am sent from God, you should deem none of the things which are said unto thee to be of man, for I speak not of myself, but declare the message of Him who sends me. And this is the merit and excellence of a messenger to relate nothing of his own.

Luke 1:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(sup.) That the bonds might be transferred from the powers of generation to the vocal organs. From no regard to the priesthood was he spared, but for this reason was the more smitten, because in a matter of faith he ought to have set an example to others. (sup.) But the Angel says, And, behold; in other words, "At this instant." But mark the mercy of God in what follows: Until the day in which these things shall be performed. As if he said, "When by the issues of events I shall have proved my words, and thou shalt perceive that thou art rightly punished, I will remove the punishment from thee." And he points out the cause of the punishment, adding, Because thou believest not my words, which shall be fulfilled in their season; not considering His power Who sent me, and before Whom I stand. But if he who was incredulous about a mortal birth is punished, how shall he escape vengeance, who speaks falsely of the heavenly and unspeakable birth?

Luke 1:24-25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Truly He has loosed her barrenness, a supernatural gift He has bestowed upon her, and the unfruitful rock has produced the green blade. He has taken away her disgrace, in that He has made her to bring forth. Hence it follows: In the days wherein he looked on me, to take away my reproach among men. (Homil. de Anna.) Her joy therefore is twofold. The Lord has taken away from her the mark of barrenness, and also given her an illustrious offspring. In the case of other births, the coming together of the parents only occurs; this birth was the effect of heavenly grace.

Luke 1:26-27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(sup. Mat. Hom. 4.) The angel announces the birth to the virgin not after the conception, lest she should be thereby too much troubled, but before the conception he addresses her, not in a dream, but standing by her in visible shape. For as great indeed were the tidings she receives, she needed before the issue of the event an extraordinary visible manifestation.

Luke 1:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But he who earns favour in the sight of God has nothing to fear. Hence it follows, For thou hast found favour before God. But how shall any one find it, except through the means of his humility. For God giveth grace to the humble. (James 4:6, 1 Pet. 5:5.)

Luke 1:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) But since it seems shocking or unworthy to some men that God should inhabit a body, is the Sun, I would ask, the heat whereof is felt by each body that receives its rays, at all sullied as to its natural purity? Much more then does the Sun of Righteousness, in taking upon Himself a most pure body from the Virgin's womb, escape not only defilement, but even show forth His own mother in greater holiness.

Luke 1:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. vii. in Matt.) Now He assigns to the present house of Jacob all those who were of the number of the Jews that believed on Him. For as Paul says, They are not all Israel which are of Israel, but the children of the promise are counted for the seed.

Luke 1:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 49 in Gen.) As if he said, Look not for the order of nature in things which transcend and overpower nature. Dost thou say, How shall this be, seeing I know not a man? Nay rather, shall it happen to thee for this very reason, that thou hast never known a husband. For if thou hadst, thou wouldest not have been thought worthy of the mystery, not that marriage is unholy, but virginity more excellent. It became the common Lord of all both to take part with us, and to differ with us in His nativity; for the being born from the womb, He shared in common with us, but in that He was born without cohabitation, He was exalted far above us.

Luke 1:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(49 in Gen.) Seeing that his previous words had overcome the mind of the virgin, the angel drops his discourse to a humbler subject, persuading her by reference to sensible things. Hence he says, And, behold, Elisabeth thy cousin, &c. Mark the discretion of Gabriel; he did not remind her of Sarah, or Rebecca, or Rachel, because they were examples of ancient times, but he brings forward a recent event, that he might the more forcibly strike her mind. For this reason also he noticed the age, saying, She also hath conceived a son in her old age; and the natural infirmity also. As it follows, And this is the sixth month with her who was called barren. For not immediately at the beginning of Elisabeth's conception did he make this announcement, but after the space of six months, that the swelling of her womb might confirm its truth.

Luke 1:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For the Lord of nature can do all things as He will, Who executes and disposes all things, holding the reins of life and death.

Luke 1:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. iv. in Matt.) Or else the Virgin kept to herself all those things which have been said, not revealing them to any one, for she did not believe that any credit would be given to her wonderful story; nay, she rather thought she would suffer reproach if she told it, as if wishing to screen her own guilt.

Luke 1:57-58 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbours and cousins heard, &c. For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation.

Luke 1:59 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(in Gen. Hom. 39.) The rite of circumcision was first delivered to Abraham as a sign of distinction, that the race of the Patriarch might be preserved in unmixed purity, and so might be able to obtain the promises. But now that the promise of the covenant is fulfilled, the sign attached to it is removed. So then through Christ circumcision ceased, and baptism came in its place; but first it was right that John should be circumcised; as it is said, And it came to pass, that on the eighth day, &c. For the Lord had said, Let the child of eight days be circumcised among you. (Gen. 17:13.) But this measurement of time I conceive was ordered by Divine mercy for two reasons. First, because in its most tender years the child the more easily bears the cutting of the flesh. Secondly, that from the very operation itself we might be reminded that it was done for a sign; for the young child scarcely distinguishes any of the things that are around him. But after the circumcision, the name was conferred, as it follows, And they called him. But this was done because we must first receive the seal of the Lord, then the name of man. Or, because no man except he first cast aside his fleshly lusts, which circumcision signifies, is worthy to have his name written in the book of life.

Luke 1:63 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But the name John is also interpreted the grace of God. Because then by the favour of Divine grace, not by nature, Elisabeth conceived this son, they engraved the memory of the benefit on the name of the child.

Luke 1:67-68 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

That is, "with the working of the Holy Spirit;" for he had obtained the grace of the Holy Spirit, not in any manner, but fully; and the gift of prophecy shone forth in him; as it follows, And he prophesied. Zacharias, when he is blessing God, says, that He hath visited His people, meaning thereby either the Israelites in the flesh, for He came to the lost sheep of the house of Israel; (Matt. 15:24.) or the spiritual Israel, that is, the faithful, who were worthy of this visitation, making the providence of God of good effect towards them.

Luke 1:69 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Serm. de Anna. IV.) Now by a horn he means power, glory, and honour, deriving it metaphorically from the brute creatures, to whom God has given horns for defence and glory.

Luke 1:74 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Having said that a horn of salvation had risen up to us from the house of David, he shows that through it we are partakers of His glory, and escape the assaults of the enemy. As he says, That being delivered out of the hands of our enemies, we might serve him without fear. The two things above mentioned will not easily be found united. For many escape danger, but fail of a glorious life, as criminals discharged from prison by the king's mercy. On the other hand, some reap glory, but are compelled for its sake to encounter dangers, as soldiers in war embracing a life of honour are oftentimes in the greatest peril. But the horn brings both safety and glory. Safety indeed as it rescues us from the hands of our enemies, not slightly but in a wonderful manner, insomuch that we have no more fear, which arc his very words; that being delivered from the hand of our enemies, we might serve him without fear.

Luke 1:75 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Zacharias glorifies the Lord, because He hath made us to serve Him with full confidence, not in the flesh as Judah did with the blood of victims, but in the spirit with good works. And this is what he means by in holiness and righteousness. For holiness is, a proper observance of our duty towards God, righteousness of our duty towards man; as, for example, when a man devoutly performs the Divine commands, and lives honourably among his fellow men. But he does not say "before men," as of hypocrites desirous to please men, but "before God," as of those whose praise is not of men, but of God; (Rom. 2:29.) and this not once or for a time; but all the days of their life, as it is said, all our days.

Luke 1:76 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But as kings have their companions in arms, who stand nearest to them, so John, who was the friend of the Bridegroom, went before Him nigh unto His coming. And this is what follows, For thou shalt go before the face of the Lord to prepare his ways. For some prophets have preached the mystery of Christ at a distance, but he preached it nearer the time, that he might both see Christ, and declare Him to others.

Luke 1:78 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xiv. in Matt.) Which mercy we find not indeed by our own seeking, but God from on high hath appeared to us, as it follows; Whereby (i. e. by His tender mercy) the dayspring from on high (that is, Christ) hath visited us, taking upon Him our flesh.

Luke 1:79 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) By darkness he means not material darkness, but error and distance from the faith, or ungodliness. (ut sup.) He rightly says sitting, for we were not walking in darkness, but sitting down as having no hope of deliverance.

Luke 2:1-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(in diem natal. Christi.) It was the Lord who directed Augustus to give this edict, that he might minister unto the coming of the Only-begotten; for it was this edict that brought Christ's mother into her country as the prophets had foretold, namely, to Bethlehem of Judæa, according to the word, to a city of David, which is called Bethlehem.

Luke 2:6-7 — ON THE INCOMPREHENSIBLE NATURE OF GOD 6.23-24

A feast day is about to arrive, and it is the most holy and awesome of all feasts. It would be no mistake to call it the chief and mother of all holy days. What feast is that? It is the day of Christ's birth in the flesh.It is from this day that the feasts of the theophany, the sacred Pasch [Passover], the ascension and Pentecost had their source and foundation. Had Christ not been born in the flesh, he would not have been baptized, which is the theophany or manifestation. Nor would he have been crucified, which is the Pasch. Nor would he have sent down the Spirit, which is Pentecost. Therefore, just as different rivers arise from a single source, these other feasts have their beginnings in the birth of Christ.

Luke 2:6-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) Surely if He had so willed it, He might have come moving the heavens, making the earth to shake, and shooting forth His thunderbolts; but such was not the way of His going forth; His desire was not to destroy, but to save; and to trample upon human pride from its very birth, therefore He is not only man, but a poor man, and has chosen a poor mother, who had not even a cradle where she might lay her new born Child; as it follows, and she laid him in the manger.

Luke 2:6-7 — AGAINST THE ANOMOEANS 7.49

To prevent you from thinking that his coming to earth was merely an accommodation, and to give you solid grounds for truly believing that his was real flesh, he was conceived, born and nurtured. That his birth might be made manifest and become common knowledge, he was laid in a manger, not in some small room but in a lodging place before numerous people. This was the reason for the swaddling clothes and also for the prophecies spoken long before. The prophecies showed not only that he was going to be a man but that he would be conceived, born and nurtured as any child would be.

Luke 2:8-9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

To Joseph the Angel appeared in a dream, as to one who might be easily brought to believe, but to the shepherds in visible shape as to men of a ruder nature. But the Angel went not to Jerusalem, sought not for Scribes and Pharisees, (for they were corrupt and tormented with envy.) But these were simple men living in the ancient practices of Moses and the Patriarchs. There is a certain road which leads by innocence to Philosophy.

Luke 2:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Of old, indeed, Angels were sent to punish, as, for instance to the Israelites, to David, to the men of Sodom, to the valley of weeping. (Bochim. Judges 2:1.) Now on the other hand they sing the song of thanksgiving to God: because He hath revealed to them His coming down to men. Behold the wonderful working of God. He first brings Angels down to men, and then brings men up to heaven. The heaven became earth, when it was about to receive earthly things.

Luke 2:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

As the light though it may annoy weak eyes, is still light; in like manner the Saviour endures, though many fall away, for His office is not to destroy; but their way is madness. Wherefore not only by the salvation of the good, but by the scattering of the wicked, is His power shewn. For the sun the brighter it shines, is the more trying to the weak sight. The resurrection is a new life and conversation. For when the sensual man becomes chaste, the covetous merciful, the cruel man gentle, a resurrection takes place. Sin being dead, righteousness rises again. It follows, And for a sign which shall be spoken against.

Luke 2:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Orat. cont. Judæos.) At the feast of the Hebrews the law commanded men not only to observe the time, but the place, and so the Lord's parents wished to celebrate the feast of the Passover only at Jerusalem.

Luke 2:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(sup. Joh. Hom. 20.) The Lord truly did no miracle in His childhood, yet this one fact St. Luke mentions, which made men look with wonder upon Him.

Luke 3:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(in Matt. Hom. 10.) The word of God here mentioned was a commandment, for the son of Zacharias came not of himself, but God moved him.

Luke 3:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) For as the sacrifice had not yet been offered up, nor had the holy Spirit descended, how could remission of sins be given? What is it then that St. Luke means by the words, for the remission of sins? Seeing the Jews were ignorant, and knew not the weight of their sins, and because this was the cause of their evils, in order that they might be convinced of their sins and seek a Redeemer, John came exhorting them to repentance, that being thereby made better and sorrowful for their sins, they might be ready to receive pardon. Rightly then after saying, that he came preaching the baptism of repentance, he adds, for the remission of sins. As if he should say, The reason by which he persuaded them to repent was, that thereby they would the more easily obtain subsequent pardon, believing on Christ. For if they were not led by repentance, in vain could they ask for grace, other than as a preparation for faith in Christ.

Luke 3:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) But to cry, Prepare ye the way of the Lord, was not the office of the king, but of the forerunner. And so they called John the voice, because he was the forerunner of the Word.

Luke 3:4 — Homily on the Gospel of Matthew 10

See, at least, how both the prophet and the Baptist go upon the same ideas, although not upon the same words. Thus the prophet saith that he shall come saying, "Prepare ye the way of the Lord, make his paths straight." And he himself when he was come said, "Bring forth fruits meet for repentance," which corresponds with, "Prepare ye the way of the Lord." Seest thou that both by the words of the prophet, and by his own preaching, this one thing is manifested alone; that he was come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all?

Luke 3:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) He denounces the haughty and arrogant by the name of mountains, whom Christ has brought low. But by the hills He implies the wreckless, not only because of the pride of their hearts, but because of the barrenness of despair. For the hill produces no fruit.

Luke 3:5-6 — Homily on the Gospel of Matthew 10

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

Luke 3:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 10.) The dweller in the wilderness, when he saw all the people of Palestine standing round him and wondering, bent not beneath the weight of such respect, but rose up against them and reproved them. (Hom. in Gen. 12.) The holy Scripture often gives the names of wild beasts to men, according to the passions which excite them, calling them sometimes dogs because of their impudence, horses on account of their lust, asses for their folly, lions and panthers for their ravening and wantonness, asps for their guile, serpents and vipers for their poison and cunning; and so in this place John calls the Jews a generation of vipers. (Hom. in Matt. 11.) Now they say that the female viper kills the male in copulation, and the fœtus as it increases in the womb kills the mother, and so comes forth into life, bursting open the womb in revenge as it were of its father's death; the viper progeny therefore are parricides. Such also were the Jews, who killed their spiritual fathers and teachers. But what if he found them not sinning, but beginning to be converted? He ought not surely to rebuke them, but to comfort them. We answer, that he gave not heed to those things which are outward, for he knew the secrets of their hearts, the Lord revealing them to him; for they vaunted themselves too much in their forefathers. Cutting therefore at this root, he calls them a generation of vipers, not indeed that he blamed the Patriarchs, or called them vipers.

Luke 3:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) For it is not sufficient for the penitent to leave off his sins, he must also bring forth the fruits of repentance, as it is in the Psalms, depart from evil and do good, (Ps. 34:14.) just as in order to heal, it will not do to pluck out the arrow only, but we must also apply a salve to the wound. But he says not fruit, but fruits, signifying abundance. (ubi sup.) Not meaning thereby that they had not descended in their natural course from Abraham, but that it avails them nothing to have Abraham for their father, unless they observed the relationship in respect of virtue. For Scripture is accustomed to entitle laws of relationship, such as do not exist by nature, but are derived from virtue or vice. To whichsoever of these two a man conforms himself, he is called its son or brother. (ubi sup.) As if He said, Think not that if you perish the Patriarch will be deprived of sons, for God even from stones can produce men unto him, and prolong the line of his descendants. For so has it been from the beginning, seeing that for men to be made from stones unto Abraham is but equivalent to the coming forth of a son from the dead womb of Sarah.

Luke 3:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

It is elegantly said, that beareth not fruit, and it is added, good. For God created man an animal fond of employment, and constant activity is natural to him, but idleness is unnatural. For idleness is hurtful to every member of the body, but much more to the soul. For the soul being by nature in constant motion does not admit of being slothful. But as idleness is an evil, so also is an unworthy activity. But having before spoken of repentance, he now declares that the axe lies near, not indeed actually cutting, but only striking terror.

Luke 3:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 24.) Great is the force of virtue that makes the rich seek the way of salvation from the poor, from him that hath nothing.

Luke 3:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 11.) But John's desire when he spoke to the Publicans and soldiers, was to bring them over to a higher wisdom, for which as they were not fitted, he reveals to them commoner truths, lest if he put forward the higher they should pay no attention thereto, and be deprived of the others also.

Luke 3:16 — BAPTISMAL INSTRUCTIONS 11.13

What happened in the case of our Master's body also happens in the case of your own. Although John appeared to be holding his body by the head, it was the divine Word that led his body down into the streams of Jordan and baptized him. The Master's body was baptized by the Word, by the voice of his Father from heaven which said, "This is my beloved Son," and by the manifestation of the Holy Spirit which descended upon him. This also happens in the case of your body. The baptism is given in the name of the Father, the Son and the Holy Spirit. Therefore John the Baptist told us, for our instruction, that man does not baptize us but God: "There comes after me one who is mightier than I, and I am not worthy to loose the strap of his sandal. He will baptize you with the Holy Spirit and with fire."For this reason, when the priest is baptizing he does not say, "I baptize so-and-so," but "So-and-so is baptized in the name of the Father and of the Son and of the Holy Spirit." In this way he shows that it is not he who baptizes but those whose names have been invoked, the Father, the Son and the Holy Spirit.

Luke 3:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) And having said that his own baptism was only with water, he next shows the excellence of that baptism which was brought by Christ, adding, He shall baptize you with the Holy Spirit, and fire, signifying by the very metaphor which he uses the abundance of grace. For he says not, "He shall give you the Holy Spirit," but He shall baptize you. And again, by the addition of fire, he shows the power of grace. And as Christ calls the grace of the Spirit, water, (John 4:14; 7:38.) meaning by water the purity resulting from it, and the abundant consolation which is brought to minds which are capable of receiving Him; so also John, by the word fire, expresses the fervour and uprightness of grace, as well as the consuming of sins.

Luke 3:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Now there was a Jewish baptism which removed the pollutions of the flesh, not the guilt of the conscience; but our baptism parts us from sin, washes the soul, and gives us largely the outpouring of the Spirit. But John's baptism was more excellent than the Jewish; for it did not bring men to the observance of bodily purifications, but taught them to turn from sin to virtue. But it was inferior to our baptism, in that it conveyed not the Holy Spirit, nor showed forth the remission which is by grace, for there was a certain end as it were of each baptism. But neither by the Jewish nor our own baptism was Christ baptized, for He needed not the pardon of sins, nor was that flesh destitute of the Holy Spirit which from the very beginning was conceived by the Holy Spirit; He was baptized by the baptism of John, that from the very nature of the baptism, you might know that He was not baptized because He needed the gift of the Spirit. But he says, being baptized and praying, that you might consider how fitting to one who has received baptism is constant prayer. But he says, The heavens opened, as if till then they had been shut. But now the higher and the lower sheep-fold being brought into one, and there being one Shepherd of the sheep, the heavens opened, and man was incorporated a fellow citizen with the Angels. The Holy Spirit descended also upon Christ as upon the Founder of our race, that He might be in Christ first of all who received Him not for Himself, but rather for us. Hence it follows: And the Holy Spirit descended. Let not any one imagine that He received Him because He had Him not. For He as God sent Him from above, and as man received Him below. Therefore from Him the Spirit fled down to Him, i. e. from His deity to His humanity. That baptism savoured partly of antiquity, partly of novelty. For that He should receive baptism from a Prophet showed antiquity, but the Spirit's descent denoted something new. Or to show the meekness of the Lord, the Spirit now appears in the form of a dove, but at Pentecost like fire, to signify punishment. For when He was about to pardon offences, gentleness was necessary; but having obtained grace, there remaineth for us the time of trial and judgment. Christ indeed had already manifested Himself at His birth by many oracles, but because men would not consult them, He who had in the mean time remained secret, again more clearly revealed Himself in a second birth. For formerly a star in the heavens, now the Father at the waves of Jordan declared Him, and as the Spirit descended upon Him, pouring forth that voice over the head of Him who was baptized, as it follows, And a voice came from heaven, Thou art my beloved Son.

Luke 3:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Or, He waited accomplishing the whole law until that age which takes in every sin, that none might say that He abrogated the law because He was not able to fulfil it.

Luke 3:23-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 31, in Ep. ad Rom.) But because this part of the Gospel consists of a series of names, men think there is nothing valuable to be derived therefrom. Lest then we should feel this, let us try to examine every step. For from the mere name we may extract an abundant treasure, for names are indicative of many things. For they savour of the Divine mercy and the offerings of thanks by women, who when they obtained sons gave a name significant of the gift. (Hom. in Matt 1.) Matthew, who wrote as for the Jews, had no further object than to show that Christ proceeded from Abraham and David, for this was most grateful to the Jews. Luke however, as speaking to all men in common, carried his account beyond as far even as Adam. Hence it follows, Who was the son of Thara.

Luke 4:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 13. in Matt.) But very wisely, He exceeded not their number of days, lest indeed He should be thought to have come in appearance only, and not to have really received the flesh, or lest the flesh should seem to be something beyond human nature.

Luke 4:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For it is of the devil to cast one's self into dangers, and try whether God will rescue us.

Luke 4:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But mark how the Lord, instead of being troubled, condescends to dispute from the Scriptures with the wicked one, that thou, as far as thou art able, mightest become like Christ. The devil knew the arms of Christ, beneath which he sunk. Christ took him captive by meekness, He overcame him by humility. Do thou also, when thou seest a man who has become a devil coming to meet thee, subdue him in like manner. Teach thy soul to conform its words to those of Christ. For as a Roman judge, who on the bench refuses to hear the reply of one who knows not how to speak as he does; so also Christ, except thou speakest after His manner, will neither hear thee nor protect thee.

Luke 4:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(in Ps. 125.) The word captivity has many meanings. There is a good captivity, which St. Paul speaks of when he says, Bringing into captivity every thought to the obedience of Christ. (2 Cor. 10:5.) There is a bad captivity also, of which it is said, Leading captive silly women laden with sins. (2 Tim. 3:6.) There is a captivity present to the senses, that is by our bodily enemies. But the worst captivity is that of the mind, of which he here speaks. For sin exercises the worst of all tyrannies, commanding to do evil, and destroying them that obey it. From this prison of the soul Christ lets us free.

Luke 4:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 48. in Matt.) When our Lord came to Nazareth, He refrains from miracles, lest He should provoke the people to greater malice. But He sets before them His teaching no less wonderful than His miracles. For there was a certain ineffable grace in our Saviour's words which softened the hearts of the hearers. Hence it is said, And they all bare him witness. (ubi sup.) But foolish men though wondering at the power of His words little esteemed Him because of His reputed father. Hence it follows, And they said, Is not this the son of Joseph?

Luke 4:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) For though after a long time and when He had begun to show forth His miracles, He came to them; they did not receive Him, but again were inflamed with envy. Hence it follows, And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself.

Luke 4:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

He himself, an earthly angel, a heavenly man, who had neither house, nor food, nor clothing like others, carries the keys of the heavens on his tongue. And this is what follows, When the heaven was shut. But as soon as he had closed the heavens and made the earth barren, hunger reigned and bodies wasted away, as it follows, when there was a famine through the land.

Luke 4:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Pet. et Eli.) But when the stream was dried up by which the cup of the righteous man was filled, God said, Go to Sarepta, a city of Sidon; there I wall command a widow woman to feed you. As it follows, But to none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And this was brought to pass by a particular appointment of God. For God made him go a long journey, as far as Sidon, in order that having seen the famine of the country he should ask for rain from the Lord. But there were many rich men at that time, but none of them did any thing like the widow. For in the respect shown by the woman toward the prophet, consisted her riches not of lands, but of good will.

Luke 4:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(48. in Joann.) Herein He shows both His human nature and His divine. To stand in the midst of those who were plotting against Him, and not be seized, betokened the loftiness of His divinity; but His departure declared the mystery of the dispensation, i. e. His incarnation.

Luke 4:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

The devil wished also to disturb the order of things, and to deprive the Apostles of their dignity, and to incline the many to obey Him.

Luke 4:38-39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 27. in Matt.) For He honoured His disciples by dwelling among them, and so making them the more zealous. (ut sup.) Because Matthew is silent on the point of asking Him, he does not differ from Luke, or it matters not, for one Gospel had brevity in view, the other accurate research. It follows: And he stood over her, &c. (ut sup.) For since the disease was curable, He showed His power by the manner of the cure, doing what art could never do. For after the allaying of the fever, the patient needs much time ere he be restored to his former health, but at this time all took place at once.

Luke 4:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But in what follows, And he rebuking them suffered them not to speak, mark the humility of Christ, who would not let the unclean spirits make Him manifest. For it was not fit that they should usurp the glory of the Apostolical office, nor did it become the mysteries of Christ to be made public by impure tongues.

Luke 4:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

When he had bestowed sufficient favour upon the people by miracles, it was necessary for Him to depart. For miracles are always thought greater when the worker is gone, since they themselves are then the more heeded, and have in their turn a voice; as it is said, But when it was day, he departed, and went. (Hom. 25. in Matt.) The Pharisees indeed, seeing how that the miracles themselves published His fame, were offended at His power. But the people hearing His words, assented and followed; as it is said, And the multitudes sought him, not indeed any of the chief priests, or scribes, but all those who had not been blackened with the dark stain of malice, and preserved their consciences unhurt.

Luke 4:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 48. in Matt.) Observe also, that He might, by abiding in the same place, have drawn all men over to Himself. He did not however do so, giving us an example to go about and seek those who are perishing, as the shepherd his lost sheep, and as the physician the sick. For by recovering one soul, we may be able to blot out a thousand sins. Hence also it follows, And he was preaching in the synagogues of Galilee. He frequently indeed went to the synagogues, to show them that He was no deceiver. For if He were constantly to dwell in the desolate places, they would spread abroad that He was concealing Himself.

Luke 5:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 25. in Matt.) For they clung to Him with love and admiration, and longed to keep Him with them. For who would depart while He performed such miracles? who would not be content to see only His face, and the mouth that uttered such things? Nor as performing miracles only was He an object of admiration, but His whole appearance was overflowing with grace. Therefore when He speaks, they listen to Him in silence, interrupting not the chain of His discourse; for it is said, that they might hear the word of God, &c. It follows, And he stood near the lake of Gennesaret.

Luke 5:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

This was a sign of leisure, but according to Matthew He finds them mending their nets. For so great was their poverty, that they patched up their old nets, not being able to buy new ones.

Luke 5:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But our Lord was very desirous to collect the multitudes, that none might remain behind, but they might all behold Him face to face; He therefore enters into a ship, as it is said, And he entered into a ship, which was Simon's, and prayed him. After having performed many miracles, He again commences His teaching, and being on the sea, He fishes for those who were on the shore. Hence it follows, And he sat down and taught the people out of the ship.

Luke 5:4-7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 6. in Matt.) For in His condescension to men, He called the wise men by a star, the fishermen by their art of fishing.

Luke 5:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 14. in Matt.) But mark their faith and obedience. For though they were eagerly engaged in the employment of fishing, yet when they heard the command of Jesus, they delayed not, but forsook all and followed Him. Such is the obedience which Christ demands of us; we must not forego it, even though some great necessity urges us. Hence it follows, And having brought their ships to land.

Luke 5:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 26. in Matt.) And since frequently men, when they are sick, remember God, but when they recover, wax dull, He bids him to always keep God before his eyes, giving glory to God. Hence it follows, But go and show thyself to the Priest, in order that the leprous man being cleansed might submit himself to the inspection of the Priest, and so by his sanction be counted as healed. (ubi sup.) Or, for a testimony against them, i. e. as a reproof of them, and a testimony that I respect the law. For now too that I have cured thee, I send thee for the examination of the priests, that thou shouldest bear me witness that I have not played false to the law.

Luke 5:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And although the Lord in giving out remedies advised telling them to no one, instructing us to avoid pride; yet His fame flew about every where, instilling the miracle into the ears of every one, as it follows, But so much the more went there a fame abroad of him.

Luke 5:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But they are to be admired who brought in the paralytic, since on finding that they could not enter in at the door, they attempted a new and untried way. As it follows, And when they could not find by what way they might bring him in, they went upon the housetop, &c. But unroofing the house they let down the couch, and place the paralytic in the midst, as it follows, And they let him down through the things. Some one may say, that the place was let down, from which they lowered the couch of the palsied man through the things.

Luke 5:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 29. in Matt.) But there was combined in this the faith also of the sufferer himself. For he would not have submitted to be let down, had he not believed. (ubi sup.) Now if we suffer bodily, we are enough concerned to get rid of the hurtful thing; but when there has harm happened to the soul, we delay, and so are neither cured of our bodily ailments. Let us then remove the fountain of evil, and the waters of sickness will cease to flow.

Luke 5:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But from fear of the multitude, the Pharisees durst not openly expose their designs, but only meditated them in their hearts Hence it follows, And they began to reason, saying, Who is this which speaketh blasphemies?

Luke 5:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) If then you disbelieve the first, (i. e. the forgiveness of sins,) behold, I add another, seeing that I lay open your inmost thoughts. Again, another that I make whole the body of the palsied man. Hence He adds, Whether is it easier? It is very plain that it is easier to restore the body to health. For as the soul is far nobler than the body, so is the forgiveness of sins more excellent than the healing of the body. But since you believe not the former, because it is hid; I will add that which is inferior, yet more open, in order that thereby that which is secret may be made manifest. And indeed in addressing the sick man, He said not, I forgive thee thy sins, expressing His own power, but, Thy sins are forgiven thee. But they compelled Him to declare more plainly His own power to them, when He said, But that you may know.

Luke 5:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) He shews the pardon of sins by the healing of the body. Hence it follows, He says unto the sick of the palsy, I say unto thee, Rise. But He manifests the healing of the body by the carrying of the bed, that so that which took place might be accounted no shadow. Hence it follows, Take up thy bed. As if He said, "I was willing through thy suffering to cure those who think that they are in health, while their souls are sick, but since they are unwilling, go and correct thy household."

Luke 5:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) The Jews creep on by degrees, glorifying God, yet thinking Him not God, for His flesh stood in their way. But still it was no slight thing to consider Him the chief of mortal men, and to have proceeded from God.

Luke 5:27-28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 30. in Matt.) Here mark both the power of the caller, and the obedience of him that was called. For he neither resisted nor wavered, but forthwith obeyed; and like the fishermen, he did not even wish to go into his own house that he might tell it to his friends.

Luke 5:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) But the Lord honoured Levi, whom He had called, by immediately going to his feast. For this testified the greater confidence in him. Hence it follows, And Levi made him a great feast in his own house. Nor did He sit down to meat with him alone, but with many, as it follows, And there was a great company of Publicans and others that sat down with them. For the publicans came to Levi as to their colleague, and a man in the same line with themselves, and he too glorying in the presence of Christ, called them all together. For Christ displayed every sort of remedy, and not only by discoursing and displaying cures, or even by rebuking the envious, but also by eating with them, He corrected the faults of some, thereby giving us a lesson, that every time and occasion brings with it its own profit. But He shunned not the company of Publicans, for the sake of the advantage that might ensue, like a physician, who unless he touch the afflicted part cannot cure the disease.

Luke 5:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) But nevertheless the Lord was blamed by the Pharisees, who were envious, and wished to separate Christ and His disciples, as it follows, And the Pharisees murmured, saying, Why do you eat with Publicans, &c.

Luke 5:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) But our Lord refutes all their charges, showing, that so far from its being a fault to mix with sinners, it is but a part of His merciful design, as it follows, And Jesus answering said unto them, They that are whole need not a physician; in which He reminds them of their common infirmities, and shows them that they are of the number of the sick, but adds, He is the Physician.

Luke 5:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

It follows, I came not to call the righteous, but sinners to repentance. As if He should say, So far am I from hating sinners, that for their sakes only I came, not that they should remain sinners, but be converted and become righteous. Now He speaks of the righteous ironically, as when He says, Behold Adam is become as one of us. (Gen. 3:22.) But that there was none righteous upon the earth St. Paul shows, saying, All have sinned, and need the grace of God. (Rom. 3:23.)

Luke 5:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 30. in Matt.) As if He should say, The present time is one of joy and gladness, sorrow must not then be mixed up with it.

Luke 6:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 39. in Matt.) For there was a double feast; one on the principal sabbath, another on the next solemn day succeeding, which was also called a sabbath.

Luke 6:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ut sup.) And mark, that whenever the Lord speaks for His servants, (i. e. His disciples,) He brings forward servants, as for example David and the Priests; but when for Himself, He introduces His Father; as in that place, My Father worketh hitherto, and I work. (John 5:17.)

Luke 6:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) But Mark declares that He uttered this of our common nature, for He said, The sabbath was made for man, not, man for the sabbath. It is therefore more fitting that the sabbath should be subject to man, than that man should bow his neck to the sabbath.

Luke 6:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 40.) And as Matthew relates, they go out to take counsel, that they should kill him.

Luke 6:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. ad Pop. Ant. 42. et in Act. c. 16. Ed. Lat.) Rise then thou also at night time. The soul is then purer, the very darkness and great silence are in themselves enough to lead us to sorrow for our sins. But if thou lookest upon the heaven itself studded with stars as with unnumbered eyes, if thou thinkest that they who wanton and do unjustly in day time are then nothing different from the dead, thou wilt loathe all human undertakings. All these things serve to raise the mind. Vain-glory then disquiets not, no tumult of passion has the mastery; fire does not so destroy the rust of iron as nightly prayer the blight of sin. He whom the heat of the sun has fevered by day is refreshed by the dew; nightly tears are better than any dew, and are proof against desire and fear. But if a man is not cherished by the dew we speak of, he withers in the day. Wherefore although thou prayest not much at night, pray once with watching, and it is enough; show that the night belongs not only to the body, but to the soul.

Luke 6:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 18. ad pop. Ant.) But godly sorrow is a great thing, and it worketh repentance to salvation. Hence St. Paul when he had no failings of his own to weep for, mourned for those of others. Such grief is the source of gladness, as it follows, For ye shall laugh. For if we do no good to those for whom we weep, we do good to ourselves. For he who thus weeps for the sins of others, will not let his own go unwept for; but the rather he will not easily fall into sin. Let us not be ever relaxing ourselves in this short life, lest we sigh in that which is eternal. Let us not seek delights from which flow lamentation, and much sorrow, but let us be saddened with sorrow which brings forth pardon. We often find the Lord sorrowing, never laughing.

Luke 6:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Great and little are measured by the dignity of the speaker. Let us enquire then who promised the great reward. If indeed a prophet or an apostle, little had been in his estimation great; but now it is the Lord in whose hands are eternal treasures and riches surpassing man's conception, who has promised great reward.

Luke 6:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For this expression, woe, is always said in the Scriptures to those who cannot escape from future punishment.

Luke 6:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 6. in Matt.) But tell me, why art thou distracting and wasting thyself away with pleasures, who must stand before the awful judgment, and give account of all things done here?

Luke 6:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

What is said here is not opposed to what our Lord says elsewhere, Let your light shine before men; (Matt. 5:16.) that is, that we should be eager to do good for the glory of God, not our own. For vain-glory is a baneful thing, and from hence springs iniquity, and despair, and avarice, the mother of evil. But if thou seekest to turn away from this, ever raise thy eyes to God, and be content with that glory which is from Him. For if in all things we must choose the more learned for judges, how dost thou trust to the many the decision of virtue, and not rather to Him, who before all others knoweth it, and can give and reward it, whose glory therefore if thou desirest, avoid the praise of men. For no one more excites our admiration than he who rejects glory. And if we do this, much more does the God of all. Be mindful then, that the glory of men quickly faileth, seeing in the course of time it is past into oblivion. It follows, For so did their fathers to the false prophets.

Luke 6:26 — HOMILIES ON GENESIS 23.8

"Woe to you when all people speak well of you." Notice how by the word woe he revealed to us the extent of the punishment awaiting such people. This word woe, after all, is an exclamation of lament, so that it is as if he is lamenting their fate when he says, "Woe to you when all people speak well of you." Notice too the precision in the expression: he didn't simply say "people" but "all people." You see, it is not possible for a virtuous person who travels by the straight and narrow path and follows Christ's commands to enjoy the praise and admiration of all people—so strong is the impulse of evil and the resistance to virtue.

Luke 6:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 18. in Matt.) But He says not, Do not hate, but love; nor did He merely command to love, but also to do good, as it follows, Do good to them which hate you.

Luke 6:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For they who pierce their own souls deserve tears and weeping, not curses. For nothing is more hateful than a cursing heart, or more foul than a tongue which utters curses. O man, spit not forth the poison of asps, nor be turned into a beast. Thy mouth was given thee not to bite with, but to heal the wounds of others. But he commands us to count our enemies in the rank of our friends, not only in a general way, but as our particular friends for whom we are accustomed to pray; as it follows, Pray for them which persecute you. But many on the contrary falling down, and striking their faces upon the ground, and stretching forth their hands, pray God not for their sins, but against their enemies, which is nothing else but piercing their own selves. When thou prayest to Him that He would hear thee cursing thy enemies, who has forbidden thee to pray against thy enemies, how is it possible for thee to be heard, since thou art calling Him to hear thee by striking an enemy in the king's presence, not with the hand indeed, but with thy words. What art thou doing, O man? thou standest to obtain pardon of your sins, and thou fillest thy mouth with bitterness. It is a time of forgiveness, prayer, and mourning, not of rage. (Hom. 18. in Matt.) For physicians also, when they are attacked by madmen, have then most compassion on them, and exert themselves to restore them. Have thou also a like consideration towards thy persecutors; for it is they who are under the greatest infirmity. And let us not cease until they have exhausted all their bitterness, they will then overpower thee with thanks, and God Himself will give thee a crown, because thou hast delivered thy brother from the worst disease.

Luke 6:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Now He said not, Bear humbly the rule of thy persecutor, but, Go on wisely, and prepare thyself to suffer what he desires thee to do; overcoming his insolence by thy great prudence, that he may depart with shame at thy excellent endurance. But some one will say, How can this be? When thou hast seen God made man, and suffering so many things for thee, dost thou still ask and doubt how it is possible to pardon the iniquities of thy fellow servants? Who has suffered what thy God has, when He was bound, scourged, enduring to be spat upon, suffering death?

Luke 6:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Here it follows, But to every one who seeks, give. Herein however we do not lightly err, when not only we give not to those who seek, but also blame them? Why (you say) does he not work, why is the idle man fed? Tell me, dost thou then possess by labour? but still if thou workest, dost thou work for this, that thou shouldest blame another? For a single loaf and coat dost thou call a man covetous? Thou givest nothing, make then no reproaches. Why dost thou neither take pity thyself, and dissuadest those who would? If we spend upon all indifferently, we shall always have compassion: for because Abraham entertains all, he also entertains angels. For if a man is a homicide and a robber, does he not, thinkest thou, deserve to have bread? Let us not then be severe censors of others, lest we too be strictly judged. It follows, And of him that taketh away thy goods, ask them not again. (Hom. 10. in 1 Cor.) Every thing we have we receive from God. But when we speak of "mine and thine," they are only bare words. For if you assert a house to be yours, you have uttered an expression which wants the substance of reality. For both the air, the soil, and the moisture, are the Creator's. Thou again art he who has built the house; but although the use is thine, it is doubtful, not only because of death, but also on account of the issues of things. Thy soul is not thy own possession, and will be reckoned to thee in like manner as all thy goods. God wishes those things to be thine which are entrusted to thee for thy brethren, and they will be thine if thou hast dispensed them for others. But if thou hast spent richly upon thyself what things are thine, they are now become another's. But through a wicked desire of wealth men strive together in a state contrary to Christ's words, And of him that taketh away thy goods, ask them not again.

Luke 6:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 13. ad Pop. Ant.) Now we have a natural law implanted in us, by which we distinguish between what is virtue, and what is vice. Hence it follows, And as ye would that men should do unto you, do ye also to them. He does not say, Whatever ye would not that men should do unto you, do not ye. For since there are two ways which lead to virtue, namely, abstaining from evil, and doing good, he names one, signifying by it the other also. And if indeed He had said, That ye may be men, love the beasts, the command would be a difficult one. But if they are commanded to love men, which is a natural admonition, wherein lies the difficulty, since even the wolves and lions observe it, whom a natural relation compels to love one another. It is manifest then that Christ has ordained nothing surpassing our nature, but what He had long before implanted in our conscience, so that thy own will is the law to thee. And if thou wilt have good done unto thee, thou must do good to others; if thou wilt that another should show mercy to thee, thou must show mercy to thy neighbour.

Luke 6:32-33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. i. in Col.) The Lord had said that we must love our enemies, but that you might not think this an exaggerated expression, regarding it solely as spoken to alarm them, he adds the reason, saying, For if you love them which love you, what thank have ye? There are indeed several causes which produce love; but spiritual love exceeds them all. For nothing earthly engenders it, neither gain, nor kindness, nor nature, nor time, but it descends from heaven. But why wonder that it needs not kindness to excite it, when it is not even overcome of malice? A father indeed suffering wrong bursts the bands of love. A wife after a quarrel leaves her husband. A son, if he sees his father come to a great age, is troubled. But Paul went to those who stoned him to do them good. (Acts 14:17) Moses is stoned by the Jews, and prays for them. (Exod. 17:4) Let us then reverence spiritual love, for it is indissoluble. Reproving therefore those who were inclined to wax cold, he adds, For sinners even love those which love them. As if he said, Because I wish you to possess more than these, I do not advise you only to love your friends, but also your enemies. It is common to all to do good to those who do good to them. But he shows that he seeks something more than is the custom of sinners, who do good to their friends. Hence it follows, And if you do good to those who do good to you, what thank have ye?

Luke 6:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 58. in Gen.) Whereby thou wilt confer more upon thyself than him. For he is beloved by a fellow servant, but thou art made like unto God. But it is a mark of the greatest virtue when we embrace with kindness those who wish to do us harm. Hence it follows, And do good. For as water, when cast upon a lighted furnace, extinguishes it, so also reason joined with gentleness. But what water is to fire, such is lowliness and meekness to wrath; and as fire is not extinguished by fire, so neither is anger soothed by anger. (Hom. 3. in. Gen.) Observe the wonderful nature of lending, one receives and another binds himself for his debts, giving a hundred fold at the present time, and in the future eternal life.

Luke 6:36 — Homily on the Gospel of Matthew 49

And as of artisans every one hath his peculiar skill, even so the rich man, as he knows not how to work in brass, nor to frame ships, nor to weave, nor to build houses, nor any such thing;-let him learn then to use his wealth aright, and to pity the poor; so shall he know a better art than all those. For indeed this is above all those arts. Its workshop is builded in Heaven. It hath its tools not of iron and brass, but of goodness and of a right will. Of this art Christ is the Teacher, and His Father. For "be ye merciful," saith He, "as your Father which is in Heaven." And what is indeed marvellous, being so much superior to the rest, it needs no labor, no time for its perfection; it is enough to have willed, and the whole is accomplished. But let us see also the end thereof, what it is. What then is the end of it? Heaven, the good things in the heavens, that unspeakable glory, the spiritual bride-chambers, the bright lamps, the abiding with the Bridegroom; the other things, which no speech, nor even understanding, is able to set forth. So that herein likewise great is its difference from all others. For most of the arts profit us for the present life, but this for the life to come also.

Luke 6:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Judge not thy superior, that is, thou a disciple must not judge thy master, nor a sinner the innocent. Thou must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden. You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows, And ye shall not be judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes.

Luke 6:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 42. in Matt.) But although the fruit is caused by the tree, yet it brings to us the knowledge of the tree, because the distinctive nature of the tree is made evident by the fruit, as it follows, For every tree is known by its fruit.

Luke 6:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 42. in Matt.) For it is a natural consequence when wickedness abounds within, that wicked words are breathed as far as the mouth; and therefore when you hear of a man uttering abominable things, do not suppose that there lies only so much wickedness in him as is expressed in his words, but believe the fountain to be more copious than the stream.

Luke 6:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 24. in Matt.) The Lord also shows us that faith profiteth a man nothing, if his manner of life be corrupt. Hence it follows, But he that heareth and doeth not, is like a man, that without a foundation, built an house upon the earth, &c.

Luke 7:3-5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 26. in Matt.) How again does Matthew tell us that the centurion said, I am not worthy that thou shouldest enter under my roof, while Luke says here, that he beseeches Him that He would come. Now it seems to me that Luke sets before us the flatteries of the Jews. For we may believe that when the centurion wished to depart, the Jews drew him back, enticing him, saying, We will go and bring him. Hence also their prayers are full of flattery, for it follows, But when they came to Jesus, they besought him instantly, saying that he was worthy. Although it became them to have said, He himself was willing to come and supplicate Thee, but we detained him, seeing the affliction, and the body which was lying in the house, and so to have drawn out the greatness of his faith; but they would not for envy reveal the faith of the man, lest He should seem some great one to whom the prayers were addressed. But wherein Matthew represents the centurion to be not an Israelite, while Luke says, he has built us a synagogue, there is no contradiction, for he might not have been a Jew, and yet built a synagogue.

Luke 7:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) For as soon as he was freed from the annoyance of the Jews, he then sends, saying, Think not that it was from negligence I came not unto Thee, but I counted myself unworthy to receive Thee in my house.

Luke 7:7-8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Here observe that the centurion held a right opinion concerning the Lord; he said not, pray, but, command; and in doubt lest He should from humility refuse him, he adds, For I also am a man set under authority, &c. (contra Anom. Hom. 17.) We must here remark, that this word, Fac, signifies a command given to a servant. So God when He wished to create man, said not to the Only-begotten, "Make man," but, Let us make man, that by the form of unity in the words he might make manifest the equality of the agents. Because then the centurion considered in Christ the greatness of His dominion, therefore saith He, say in a word. For I also say to my servant. But Christ blames him not, but confirmed his wishes, as it follows, When Jesus heard these things, he marvelled.

Luke 7:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 27. in Matt.) But that you might see plainly that the Lord said this for the instruction of others, the Evangelist wisely explains it, adding, Verily I say unto you, I have not found so great faith, no, not in Israel.

Luke 7:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Tit. Bost.) But when He bids us cease from weeping Who consoles the sorrowful, He tells us to receive consolation from those who are now dead, hoping for their resurrection. But life meeting death stops the bier, as it follows, And he came.

Luke 7:18-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But we are then most raised up to Him when we are fallen into straits. John therefore, being cast into prison, takes the opportunity, when his disciples were most in need of Jesus, to send them to Christ. For it follows, And John calling two of his disciples sent them to Jesus, saying, Art thou he that should come, &c.

Luke 7:22 — DEMONSTRATION AGAINST THE PAGANS 8-9

Christ would work miracles and teach as soon as he came to well-known sections of his own country, and this had been foretold.Isaiah went on to tell of other marvels and showed how Christ cured the lame, and how he made the blind to see and the mute to speak. "Then the eyes of the blind shall be opened, and the ears of the deaf unstopped." After that he spoke of the other marvels: "Then shall the lame man leap like a hart, and the tongue of the dumb sing for joy." This did not happen until his coming.

Luke 7:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 37. in Matt.) By each of these sayings He shows John to be neither naturally nor easily shaken or diverted from any purpose.

Luke 7:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 29. in ep. ad Heb.) But a soft garment relaxes the austerity of the soul; and if worn by a hard and rigorous body, soon, by such effeminacy, makes it frail and delicate. But when the body becomes softer, the soul must also share the injury; for generally its workings correspond with the conditions of the body.

Luke 7:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) The voice of the Lord is indeed sufficient to bear testimony to John's pre-eminence among men. But any one will find the real facts of the case confirming the same, by considering his food, his manner of life, the loftiness of his mind. For he dwelt on earth as one who had come down from heaven, casting no care upon his body, his mind raised up to heaven, and united to God alone, taking no thought for worldly things; his conversation grave and gentle, for with the Jewish people he dealt honestly and zealously, with the king boldly, with his own disciples mildly. He did nothing idle or trifling, but all things becomingly.

Luke 7:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) For He adds this, that the abundant praise of John might not give the Jews a pretext to prefer John to Christ. But do not suppose that he spoke comparatively of His being greater than John.

Luke 7:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 37. in Matt.) Having declared the praises of John, he next exposes the great fault of the Pharisees and lawyers, who would not after the publicans receive the baptism of John. Hence it is said, And all the people that heard him, and the Publicans, justified God.

Luke 7:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Ps. 108.) But by the children of wisdom, He means the wise. For Scripture is accustomed to indicate the bad rather by their sin than their name, but to call the good the children of the virtue which characterizes them.

Luke 7:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 6. in Matt.) Thus the harlot became then more honourable than the virgins. For no sooner was she inflamed with penitence, than she burst forth in love for Christ. And these things indeed which have been spoken of were done outwardly, but those which her mind pondered within itself, were much more fervent. God alone beheld them.

Luke 7:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 6. in Matt.) But as after the breaking of a violent storm there comes a calm, so when tears have burst forth, there is peace, and gloomy thoughts vanish; and as by water and the Spirit, so by tears and confession we are again made clean. Hence it follows, Wherefore I say unto you, Her sins which are many are forgiven, for she loveth much. For those who have violently plunged into evil, will in time also eagerly follow after good, being conscious to what debts they have made themselves responsible.

Luke 7:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 67. in Matt.) We have need then of a fervent spirit, for nothing hinders a man from becoming great. Let then no sinner despair, no virtuous man fall asleep; neither let the one be self-confident, for often the harlot shall go before him, nor the other distrustful, for he may even surpass the foremost. Hence it is also here added, But he said unto her, Thy sins are forgiven thee.

Luke 8:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 44. in Matt.) Now His going, Who is every where, was not local, but through the vail of the flesh He approached us. But Christ fitly denominates His advent, His going forth. For we were aliens from God, and cast out as criminals, and rebels to the king, but he who wishes to reconcile man, going out to them, speaks to them without, until having become meet for the royal presence, He brings them within; so also did Christ.

Luke 8:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 44. in Matt.) For as the thorns do not let the seed grow up, but when it has been sown choke it by thickening round it, so the cares of this present life permit not the seed to bear fruit. But in things of sense the husbandman must be reproved who would sow amid thorns on a rock and the way side, for it is impossible that the rocks should become earth, the way not be a way, the thorns not be thorns. But in rational things it is otherwise. For it is possible that the rock should be converted into a fruitful soil, the way not be trodden down, the thorns dispersed.

Luke 8:11-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 44. in Matt.) And to sum up many things in a few words. Some indeed as careless hearers, some as weak, but others as the very slaves of pleasure and worldly things, hold aloof from what is good. The order of the way side, the rock, and the thorns is well, for we have first need of recollection and caution, next of fortitude, and then of contempt of things present. He therefore places the good ground in opposition to the way, the rock, and the thorns. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, &c. For they who are on the way side keep not the word, but the devil takes away their seed. But they who are on the rock sustain not patiently the assaults of temptation through weakness. But they who are among thorns bear no fruit, but are choked.

Luke 8:16-17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 15. in Matt.) By these words he leads them to diligence of life, teaching them to be strong as exposed to the view of all men, and fighting in the world as on a stage. As if he said, Think not that we dwell in a small part of the world, for ye will be known of all men, since it cannot be that so great virtue should lie hid.

Luke 8:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 44. in Matt.) Think what it was, when the whole people stood by, and were hanging upon His mouth, (for His teaching had already begun,) to withdraw Him away from them. Our Lord accordingly answers as it were rebuking them, as it follows, And he answered and said unto them, My mother and my brethren are they which hear the word of God, and do it, &c. (Hom. 41. in Matt.) Now He does not say this by way of reproof to His mother, but to greatly assist her, for if He was anxious for others to beget in them a just opinion of Himself, much more was He for His mother. And He had not raised her to such a height if she were always to expect to be honoured by Him as a son, and never to consider Him as her Lord.

Luke 8:22-25 — COMMENTARY ON ST. JOHN 1

We are also sailing on a voyage, not from one land to another but from earth to heaven. Let us prepare our power of reasoning as a pilot able to conduct us on high, and let us gather a crew obedient to it. Let us prepare a strong ship, the kind that the buffeting and discouragements of this life will not submerge, or the wind of false pretense raise up, but will be sleek and swift. If we prepare the ship, pilot and the crew in this way, we will sail with a favoring wind and draw to ourselves the Son of God, the true Pilot. He will not permit our ship to be overwhelmed, even if countless winds blow. He will rebuke the winds and the sea and will bring about a great calm in place of the tempest.

Luke 8:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 27. in Matt.) Luke indeed avoids the question which might be put to him with regard to the order of time, saying, that He went into a ship on a certain day. Now if the storm had arisen when our Lord was awake, the disciples either had not feared, or not believed that He could do such a thing. For this cause He sleeps, giving them an occasion for fear; for it follows, But as they sailed he fell asleep; and there came down a storm of wind on the lake.

Luke 8:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 28. in Matt.) But as soon as our Lord had departed from the sea, He meets with another more awful wonder. For the demoniac, like an evil slave, when he sees Him confirms his bondage, as it follows, And when he went forth to land, there met him out of the city a certain man, &c. (Hom. 28. in Matt.) Or, Luke selected from the two the one who was most savage. Hence he gives the most melancholy account of his calamity, adding, And he wore no clothes, neither abode in any house, but in the tombs. But the evil spirits visit the tombs of the dead, to instil into men that dangerous notion, that the souls of the dead become evil spirits.

Luke 8:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) But the Lord had come not to judge the world, but to save it. Whereupon He does not weigh the rank of the petitioner, but calmly undertakes the work, knowing that what was to happen would be greater than what was asked. For He was called to heal the sick, but He knew that He would raise up one that was by this time dead, and implant on the earth a firm hope of the resurrection.

Luke 8:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But not the garments alone saved her, (for the soldiers also allotted them among themselves,) but the earnestness of her faith.

Luke 8:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) For first He removes the woman's fear, lest she should suffer the pangs of conscience, for as it were stealing the grace. Next He reproves her for thinking to lie concealed. Thirdly, He makes known her faith publicly for the sake of others, and betrays no less a miracle than the stanching of blood, by showing that all things are open to His sight.

Luke 8:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 31. in Matt.) Our Lord conveniently waited until the death of the girl, that the miracle of her resurrection might be made public. For which reason also He goes slower, and speaks longer with the woman, that the daughter of the ruler of the synagogue may expire, and messengers come to tell Him. As it is said, While he yet spake, there cometh one from the ruler of the synagogue's house, saying unto him, Thy daughter is dead.

Luke 8:51-52 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) But He took not with Him His other disciples, so provoking them to a strange desire, because also they were not yet fully prepared, but He took Peter, and with him the sons of Zebedee, that the others also might imitate them. He took also the parents as witnesses, lest any should say the evidence of the resurrection was false. Luke adds to this also, that He shut out from the house those that were weeping, and showed that they were unworthy of a sight of this kind. For it follows, And they all wept, and bewailed her. But if He then shut them out, much more now. For then it had not yet been revealed that death was turned into sleep. Let no one then hereafter despise himself, bringing an insult to the victory of Christ, whereby He has overcome death, and turned it into sleep. In proof of which it is added, But he said, Weep not; she is not dead, but sleepeth, &c. showing that all things were at His command, and that He would bring her to life as if He were awakening her from sleep.

Luke 8:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) They yet nevertheless laughed Him to scorn. For it follows, And they laughed him to scorn. He did not reprove them nor put an end to their laughter, that laughter also might be a sign of death. For since generally, after a miracle has been performed men continue unfaithful, He takes them by their own words.

Luke 8:54-55 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) But that He might by sight dispose to the belief of the resurrection, He takes the hand of the maid. As it follows, But he took her by the hand, and called, saying, Maid, arise. And when He had taken her by the hand, He awoke her. As it follows, And her spirit returned, and she arose straightway. For He poured not into her another soul, but restored the same which she had breathed forth. Nor does he only awake the maid, but orders her to take food. For it follows, And he commanded to give her meat. That it might not seem like a vision what was done. Nor did He Himself give to her, but He commanded others to do it. As also He said in the case of Lazarus, Loose him. (John 11:44.) And afterwards He made him partake of meat with Him.

Luke 9:6 — DEMONSTRATION AGAINST THE PAGANS 1.7

Christ had the power to set the human race free from all these evils—not only the Romans but also the Persians and simply every race of barbarians. He succeeded in doing this with no force of arms, nor expenditure of money, nor by starting wars of conquest, nor by inflaming men to battle. He had only eleven men to start with, men who were undistinguished, without learning, ill-informed, destitute, poorly clad, without weapons, or sandals, men who had but a single tunic to wear.

Luke 9:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 48. in Matt.) It was not till a long time had passed that Herod took notice of the things that were done by Jesus, (to show you the pride of a tyrant,) for he did not acknowledge them at first, as it is said, Now Herod heard, &c. For sinners fear both when they know, and when they are ignorant; they are afraid of shadows, are suspicious about every thing, and are alarmed at the slightest noise. Such in truth is sin; when no one blames or finds fault, it betrays a man, when no one accuses it condemns, and makes the offender timid and backward. But the cause of fear is stated afterwards, in the words, Because that it was said of some.

Luke 9:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) When Herod then heard of the miracles which Jesus was performing, he says, John have I beheaded, which was not an expression of boasting, but by way of allaying his fears, and bringing his distracted soul to recollect that he had killed. And because he had beheaded John, he adds, but who is this.

Luke 9:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 49. in Matt.) Now He did not depart before, but after it was told Him what had happened, manifesting in each particular the reality of His incarnation.

Luke 9:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Or He went into a desert place that no one might follow Him. But the people did not retire, but accompanied Him, as it follows, And the people when they knew it, followed him.

Luke 9:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 49. in Matt.) And to make men believe that He came from the Father, Christ when He was about to work the miracle looked up to heaven. As it follows, Then he took the five loaves, &c. (ubi sup.) He distributes to them by the hands of His disciples, so honouring them that they might not forget it when the miracle was past. Now He did not create food for the multitude out of what did not exist, that He might stop the mouth of the Manichæans, who say that the creatures are independent (ἀλλοτριούντων. κτίσιν.) of Him; showing that He Himself is both the Giver of food, and the same who said, Let the earth bring forth, &c.He makes also the fishes to increase, to signify that He has dominion over the seas, as well as the dry land. But well did He perform a special miracle for the weak, at the same time that He gives also a general blessing in feeding all the strong as well as the weak. And they did all eat, and were filled.

Luke 9:58 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

See how our Lord sets forth by his works the poverty which he taught. For him was no table spread, no lights, no house, nor any such thing.

Luke 9:60 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 27. in Matt.) But what more necessary than the burial of his father, what more easy, seeing that there would not be much time given to it? We are then hereby taught that it becomes us not to spend even the slightest portion of our time in vain, although we have a thousand things to compel us, nay to prefer spiritual things to even our greatest necessities. For the devil watchfully presses close upon us, wishing to find any opening, and if he causes a slight negligence, he ends in producing a great weakness. (ubi sup.) By thus saying, their dead, he shows that this man's father was not his dead, for I suppose that the deceased was of the number of the unbelieving.

Luke 10:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But how does He give the name of harvest to a work only just now at its beginning? the plough not yet put down, nor the furrows turned, He yet speaks of harvests, for His disciples might waver and say, How can we so small a number convert the whole world, how can foolish men reform the wise, naked men those that are armed, subjects their rulers? Lest they should be disturbed then by such thoughts, He calls the Gospel a harvest; as if He says, All things are ready, I send you to a gathering of fruits already prepared. Ye can sow and reap the same day. As then the husbandman goes out to harvest rejoicing, much more also and with greater cheerfulness must you go out into the world. For this is the true harvest, which shows the fields all prepared for you. (Hom. 32. in Matt.) But he afterwards increased them greatly, not by adding to their number, but awarding to them power. He implies that it is a great gift to send labourers into the divine harvest, by His saying that the Lord of the harvest must be prayed to upon this account.

Luke 10:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 33. in Matt.) For their comfort amid every danger was the power of Him who sent them. And therefore saith He, Behold, I send you; as if he said, This will suffice for your consolation, this will be enough to make you hope, instead of fearing the coming evils which He signifies, adding, as lambs among wolves. (Hom. 33 in Matt.) For this was a clear announcement of glorious triumph, that the disciples of Christ, when surrounded by their enemies as lambs among wolves, should still convert them.

Luke 10:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 35. in Matt.) Peace is the mother of all good things, without it all other things are vain. Our Lord therefore commanded His disciples on entering a house first to pronounce peace as a sign of good things, saying, Into whatever house ye enter, first say, Peace be to this house. (Hom. 32. in Matt. Orat. cont. Jud. 3.) And hence he who presides in the Church gives it, saying, Peace unto all. Now holy men ask for peace, not only that which dwells among men in mutual intercourse, but that which belongs to ourselves. For oftentimes we wage war in our hearts, and are disturbed even when no one troubles us; bad desires also frequently rise up against us. (ubi sup.) But lest any one should say, I am spending my own property in preparing a table for strangers, He first makes them offer the gift of peace, to which nothing is equal, that you may know that you receive greater things than you give.

Luke 10:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 32. in Matt.) Now mark the excellence of the Apostles. They are bid to utter nothing relating to sensible things, such as Moses and the Prophets spoke of, namely, earthly goods, but certain new and marvellous things, namely, the kingdom of God.

Luke 10:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 38. in Matt.) Our Lord mourns over these cities for our example, because shedding tears and bitter lamentations over those who are insensible to grief, is no slight antidote, tending both to the correction of the insensible, and to the remedy and consolation of those who mourn over them. Again, He draws them over to what is good, not only by lamenting over them, but also by alarming them. Hence it follows, But it shall be more tolerable for Tyre and Sidon, &c. This we ought also to listen to. For not upon them alone, but upon us also, He hath passed sentence, if we receive not the guests who come to us, since He commanded them to shake off the very dust from their feet.

Luke 10:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And in another place: Now when our Lord had done many mighty works in Capernaum, and had Himself dwelt there, it seemed to be exalted above the other cities, but through unbelief fell to destruction. Hence it follows, And thou, Capernaum, which art exalted to heaven, shall be thrust down to hell; that, in fact, the judgment might be in proportion to the honour.

Luke 10:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Then lest we should suppose this was spoken of beasts, He added, And over all the power of the enemy.

Luke 10:21-22 — ON THE INCOMPREHENSIBLE NATURE OF GOD 5.25

The proof that the Son knows the Father perfectly rests on the fact that he is "the one who is from God." The Son has clear knowledge of the Father, because he is from God. The fact that he is from God is a sign and indication that he knows him clearly. An inferior essence would not be able to have clear knowledge of a superior essence, even if the difference between them were slight.

Luke 10:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 38. in Matt.) Now He does not rejoice and give thanks because the mysteries of God were hid from the Scribes and Pharisees, (for this were not a subject of rejoicing, but of lament,) but for this cause gives He thanks, that what the wise knew not, babes knew. But moreover He gives thanks to the Father, together with whom He Himself does this, to show the great love wherewith He loves us. He explains in the next place, that the cause of this thing was first His own will and the Father's, who of His own will did this. As it follows, Even so, Father; for so it seemed good in thy sight. (Hom. 38. in Matt.) But after He had said, I thank thee that thou hast revealed them to babes, lest you should suppose that Christ was destitute of the power to do this, He adds, All things are delivered to me of my Father.

Luke 10:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(in Joan. Hom. 8.) Now from this saying many imagine that the prophets were without the knowledge of Christ. But if they desired to see what the Apostles saw, they knew that He would come to men, and dispense those things which He did. For no one desires what he has no conception of; they therefore knew the Son of God. Hence He does not merely say, They desired to see me, but those things which ye see, nor to hear me, but those things which ye hear. For they saw Him, but not yet Incarnate, nor thus conversing with men, nor speaking with such authority to them.

Luke 10:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 32. in 1 Cor.) Yet observe how, almost to the same extent of obedience he requires the performance of each command, For of God he says, with all thy heart. Of our neighbour, as thyself. Which if it were diligently kept, there would be neither slave nor free man, neither conqueror nor conquered, (or rather, neither prince nor subject,) rich nor poor, nor would the devil be even known, for the chaff would rather stand the touch of fire than the devil the fervour of love; so surpassing all things is the constancy of love.

Luke 10:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in loc. Ed. Lat.) First, we must needs pity the ill fortune of the man who fell unarmed and helpless among robbers, and who was so rash and unwise as to choose the road in which he could not escape the attack of robbers. For the unarmed can never escape the armed, the heedless the villain, the unwary the malicious. Since malice is ever armed with guile, fenced round with cruelty, fortified with deceit, and ready for fierce attack. (ubi sup.) At the beginning of the world then the devil accomplished his treacherous attack upon man, against whom he practised the poison of deceit, and directed all the deadliness of his malice.

Luke 10:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Here then was man (that is, Adam) lying destitute of the aid of salvation, pierced with the wounds of his sins, whom neither Aaron the high priest passing by could advantage by his sacrifice; for it follows, And by chance there came down a certain priest that way, and when he saw him, he passed by on the other side. Nor again could his brother Moses the Levite assist him by the Law, as it follows, And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

Luke 10:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in loc.) Or, he poured in wine, that is, the blood of His passion, and oil, that is, the anointing of the chrism, that pardon might be granted by His blood, sanctification be conferred by the chrism. The wounded parts are bound up by the heavenly Physician, and containing a salve within themselves, are by the working of the remedy restored to their former soundness. Having poured in wine and oil, he placed him upon His beast, as it follows, and placing him upon his beast, &c. (ut sup.) For the Inn is the Church, which receives travellers, who are tired with their journey through the world, and oppressed with the load of their sins; where the wearied traveller casting down the burden of his sins is relieved, and after being refreshed is restored with wholesome food. And this is what is here said, and took care of him. For without is every thing that is conflicting, hurtful and evil, while within the Inn is contained all rest and health.

Luke 10:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(in Heb. Hom. 10.) As if He said, If thou seest any one oppressed, say not, Surely he is wicked; but be he Gentile or Jew and need help, dispute not, he has a claim to thy assistance, into whatever evil he has fallen.

Luke 10:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

It is not said of Mary simply that she sat near Jesus, but at His feet, to show her diligence, stedfastness, and zeal, in hearing, and the great reverence which she had for our Lord.

Luke 11:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For as when a man gazes upon the beauty of the heavens, he says, Glory be thee, O God; so likewise when He beholds a man's virtuous actions, seeing that the virtue of man glorifies God much more than the heavens. As if He says, Enable us, O Lord, to follow the heavenly life, that whatever Thou willest, we may will also.

Luke 11:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 23. in Matt.) We must then require of God the necessities of life; not varieties of meats, and spiced wines, and the other things which please the palate, while they load thy stomach and disturb thy mind, but bread which is able to support the bodily substance, that is to say, which is sufficient only for the day, that we may take no thought of the morrow. But we make only one petition about things of sense, that the present life may not trouble us.

Luke 11:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Considering then these things, we ought to show mercy to our debtors. For they are to us if we are wise the cause of our greatest pardon; and though we perform only a few things, we shall find many. For we owe many and great debts to the Lord, of which if the least part should be exacted from us, we should soon perish.

Luke 11:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 23. in Matt.) Now by asking, He means prayer, but by seeking, zeal and anxiety, as He adds, Seek, and ye shall find. For those things which are sought require great care. And this is particularly the case with God. For there are many things which block up our senses. As then we search for lost gold, so let us anxiously seek after God. He shows also, that though He does not forthwith open the gates, we must yet wait. Hence he adds, Knock, and it shall be opened unto you; for if you continue seeking, you shall surely receive. For this reason, and as the door shut makes you knock, therefore he did not at once consent that you might entreat.

Luke 11:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 41. in Matt.) The suspicion of the Pharisees being utterly without reason, they dared not divulge it for fear of the multitude, but pondered it in their minds. Hence it is said, But he, knowing their thoughts, said unto them, Every kingdom divided against itself will be brought to desolation.

Luke 11:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) He did not answer them from the Scriptures, since they gave no heed to them, explaining them away falsely; but he answers them from things of every day occurrence. For a house and a city if it be divided is quickly scattered to nothing; and likewise a kingdom, than which nothing is stronger. For the harmony of the inhabitants maintains houses and kingdoms. If then, says He, I cast out devils by means of a devil, there is dissension among them, and their power perishes. Hence He adds, But if Satan be divided against himself, how shall he stand? For Satan resists not himself, nor hurts his soldiers, but rather strengthens his kingdom. It is then by Divine power alone that I crush Satan under my feet.

Luke 11:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 23. in Matt) This then is the first answer; the second which relates to His disciples He gives as follows, And if I by Beelzebub cast out devils, by whom do your sons cast them out? He says not, "My disciples," but your sons, wishing to soothe their wrath. (ut sup.) For since they who come forth from you are obedient unto Me, it is plain that they will condemn those who do the contrary.

Luke 11:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 41. ut sup.) But it is said, upon you, that He might draw them to Him; as if He said, If prosperity comes to you, why do you despise your good things?

Luke 11:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 41. in Matt.) He calls the devil a strong man, not because he is naturally so, but referring to his ancient dominion, of which our weakness was the cause.

Luke 11:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Next we have the fourth answer, where it is added, He who is not with me is against me; as if He says, I wish to present men to God, but Satan the contrary. How then would he who does not work with Me, but scatters what is Mine, become so united with Me, as with Me to cast out devils? It follows, And he who gathereth not with me, scattereth. (Hom. 41. in Matt.) But if he who does not work with Me is My adversary, how much more he who opposes Me? It seems however to me that he here under a figure refers to the Jews, ranging them with the devil. For they also acted against, and scattered those whom He gathered together.

Luke 11:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 43. in Matt.) Now the evil spirits who dwell in the souls of the Jews, are worse than those in former times. For then the Jews raged against the Prophets, now they lift up their hands against the Lord of the Prophets, and therefore suffered worse things from Vespasian and Titus than in Egypt and Babylon. Hence it follows, And the last state of that man is worse than the former. Then too they had with them the Providence of God, and the grace of the Holy Spirit; but now they are deprived even of this protection, so that there is now a greater lack of virtue, and their sorrows are more intense, and the tyranny of the evil spirits more terrible. (ut sup.) Let us receive the words which follow, as said not only to them, but also to ourselves, And the last state of that man shall be worse than the first; for if enlightened and released from our former sins we again return to the same course of wickedness, a heavier punishment will await our latter sins.

Luke 11:27-28 — Homily on the Gospel of Matthew 44

Knowing therefore these things, let us neither pride ourselves on children that are of good report, unless we have their virtue; nor upon noble fathers, unless we be like them in disposition. For it is possible, both that he who begat a man should not be his father, and that he who did not beget him should be. Therefore in another place also, when some woman had said, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked;" He said not, "The womb bare me not, neither did I suck the paps," but this, "Yea rather, blessed are they that do the will of my Father." Seest thou how on every occasion He denies not the affinity by nature, but adds that by virtue?

Luke 11:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) The judgment of condemnation comes from men like or unlike to those who are condemned. From like, for instance, as in the parable of the ten virgins, but from unlike, when the Ninevites condemn those who lived at the time of Christ, that so their condemnation might be the more remarkable. (Hom. 43. in Matt.). For the Ninevites indeed were barbarians, but these Jews. The one enjoying the prophetic teaching, the other having never received the divine word. To the former came a servant, to the latter the Master, of whom the one foretold destruction, the other preached the kingdom of heaven. To all men then was it known that the Jews ought rather to have believed, but the contrary happened; therefore he adds, For they repented at the preaching of Jonas, and, behold, a greater than Jonas is here.

Luke 11:35-36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 20. in Matt.) If then we have corrupted the understanding, which is able to let loose the passions, we have done violence to the whole soul, and suffer dreadful darkness, being blinded by the perversion of our understanding. Therefore adds he, Take heed, therefore, that the light which is in thee be not darkness. He speaks of a darkness which may be perceived, but which has its origin within itself, and which we every where carry about with us, the eye of the soul being put out. Concerning the power of this light He goes on to say, If thy whole body therefore be full of light, &c. &c.

Luke 11:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 72. in Joan.) Now He says, give alms, not injury. For almsgiving is that which is free from all injury. It makes all things clean, and is more excellent than fasting; which though it be the more painful, the other is the more profitable. It enlightens the soul, enriches it, and makes it good and beautiful, He who resolves to have compassion on the needy, will sooner cease from sin. For as the physician who is in the habit of healing the diseased is easily grieved by the misfortunes of others; so we, if we have devoted ourselves to the relief of others, shall easily despise things present, and be raised up to heaven. The unction of almsgiving then is no slight good, since it is capable of being applied to every wound.

Luke 11:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 73. in Matt.) Where indeed the subject treated was the Jewish cleansing, He altogether passed it by, but as the tithe is a kind of almsgiving, and the time was not yet come for absolutely destroying the customs of the law, therefore He says, these ought ye to have done.

Luke 11:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 73.) But that the Pharisees were so, cannot be wondered at. But if we who are counted worthy to be the temples of God suddenly become graves full only of corruption, this is indeed the lowest wretchedness.

Luke 11:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 74. in Matt.) But if He means that the Jews are about to suffer worse things, this will not be undeserved, for they have dared to do worse than all. And they have been corrected by none of their past calamities, but when they saw others sin, and punished, they were not made better, but did likewise; yet it will not be that one shall suffer punishment for the sins of others.

Luke 12:8-9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Both in condemnation a greater punishment is announced, and in blessing a greater reward; as if He said, Now you confess and deny, but I then, for a far greater recompense of good and evil awaits them in the world to come. There are other modes also of denying which St. Paul describes, saying, They profess that they know God, but in works they deny him. (Tit. 1:16.) And again, If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. (1 Tim. 5:8.) Also, Flee from covetousness, which is idolatry. (Col. 3:5.) Since then there are so many modes of denial, it is plain that there are many likewise of confession, which whosoever has practised, shall hear that most blessed voice with which Christ greets all who have confessed Him. But mark the precaution of the words. For in the Greek he says, Whosoever shall confess in Me, showing that not by his own strength, but by the aid of grace from above, a man confesses Christ. But of him who denies, He said not "in Me," but me. For though being destitute of grace he denies, he is nevertheless condemned, because the destitution is owing to him who is forsaken, or he is forsaken for his own fault.

Luke 12:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 34. in Matt.) The Lord is not then content with an inward faith, but requires an outward confession, urging us to confidence and greater love. And since this is useful for all, He speaks generally, saying, Whosoever shall confess me, &c.

Luke 12:11-12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 33. in Matt.) But elsewhere it is said, Be ready to answer every one who shall ask you for a reason of the hope that is in you. When indeed a contest or strife arises among friends, He bids us take thought, but when there are the terrors of a court of justice and fear on every side, He gives His own strength so as to inspire boldness and utterance, but not dismay.

Luke 12:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 8. in 2 ad Tim.) But in this he errs, that he thinks those things good which are indifferent. For there are some things good, some evil, some between the two. The good are chastity, and humility, and the like, which when a man chooses he becomes good. But opposed to these are the evil, which when a man chooses he becomes bad; and there are the neutral, as riches, which at one time indeed are directed to good, as to almsgiving, at other times to evil, as to covetousness. And in like manner poverty at one time leads to blasphemy, at another to wisdom, according to the disposition of the user.

Luke 12:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 39, 8. in 1 ad Cor.) Now it behoves us not to indulge in delights which fattening the body make lean the soul, and bring a heavy burden upon it, and spread darkness over it, and a thick covering, because in pleasure our governing part which is the soul becomes the slave, but the subject part, namely the body, rules. But the body is in need not of luxuries but of food, that it may be nourished, not that it may be racked and melt away. For not to the soul alone are pleasures hurtful, but to the body itself, because from being a strong body it becomes weak, from being healthy diseased, from being active slothful, from being beautiful unshapely, and from youthful old.

Luke 12:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Concio. 2. de Lazar.) They shall require of thee, for perhaps certain dread powers were sent to require it, since if when going from city to city we want a guide, much more will the soul when released from the body, and passing to a future life, need direction. On this account many times the soul rises and sinks into the deep again, when it ought to depart from the body. For the consciousness of our sins is ever pricking us, but most of all when we are going to be dragged before the awful tribunal. For when the whole accumulation of crimes is brought up again, and placed before the eyes, it astounds the mind. And as prisoners are always indeed sorrowful, but particularly at the time when they are going to be brought before the judge; so also the soul at this time is greatly tormented by sin and afflicted, but much more after it has been removed.

Luke 12:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 23. in Gen.) For here shalt thou leave those things, and not only reap no advantage from them, but carry a load of sins upon thy own shoulders. And these things which thou hast laid up will for the most part come into the hands of enemies, but of thee shall an account of them be required. It follows, So is he that layeth up treasure for himself, and is not rich toward God.

Luke 12:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 25. in Act.) For there is no sin which almsgiving does not avail to blot out. It is a salve adapted to ever wound. But almsgiving has to do not only with money, but with all matters also wherein man succours man, as when the physician heals, and the wise man gives counsel. (ubi sup.) For without alms it is impossible to see the kingdom. For as a fountain if it keeps its waters within itself grows foul, so also rich men when they retain every thing in their possession.

Luke 12:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 77. in Matt.) But our Lord not only by the honours kept in store for the good, but by threats of punishment upon the bad, leads the hearer to correction, as it follows, But if that servant shall say in his heart, My Lord delayeth his coming.

Luke 12:47-48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 26. in Matt.) For all things are not judged alike in all, but greater knowledge is an occasion of greater punishment. Therefore shall the Priest, committing the same sin with the people, suffer a far heavier penalty.

Luke 12:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For by the earth He now means not that which we tread under our feet, but that which was fashioned by His hands, namely, man, upon whom the Lord pours out fire for the consuming of sins, and the renewing of souls.

Luke 12:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) Now hereby He declared a future event, for it so happened in the same house that there have been believers whose fathers wished to bring them to unbelief; but the power of Christ's doctrines has so prevailed, that fathers were left by sons, mothers by daughters, and children by parents. For the faithful in Christ were content not only to despise their own, but at the same time also to suffer all things as long as they were not without the worship of their faith. But if He were mere man, how would it have occurred to Him to conceive it possible that He should be more loved by fathers than their children were, by children than their fathers, by husbands than their wives, and they too not in one house or a hundred, but throughout the world? And not only did he predict this, but accomplish it in deed.

Luke 12:58-59 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 16. in Matt.) It seems to me that He is speaking of the present judges, and of the way to the present judgment, and of the prison of this world. For by these things which are visible and at hand, ignorant men are wont to gain improvement. For often He gives a lesson, not only from future good and evil but from present, for the sake of His ruder hearers.

Luke 13:1-5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(de Laz. Conc. 3.) For God punishes some sinners by cutting off their iniquities, and appointing to them hereafter a lighter punishment, or perhaps even entirely releasing them, and correcting those who are living in wickedness by their punishment. Again, he does not punish others, that if they take heed to themselves by repentance they may escape both the present penalty and future punishment, but if they continue in their sins, suffer still greater torment.

Luke 13:1-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) And herein he shows that He permitted them to suffer such things, that the heirs of the kingdom yet living might be dismayed by the dangers of others. "What then," you will say, "is this man punished, that I might become better?" Nay, but he is punished for his own crimes, and hence arises an opportunity of salvation to those who see it.

Luke 13:4-5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Again, there had been eighteen others crushed to death by the falling of a tower, of whom He adds the same things, as it follows, Or those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwell in Jerusalem? I tell you, Nay, For he does not punish all in this life, giving them a time meet for repentance. Nor however does he reserve all for future punishment, lest men should deny His providence.

Luke 13:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

He teaches indeed not separately, but in the synagogues; calmly, neither wavering in any thing, nor determining aught against the law of Moses; on the Sabbath also, because the Jews were then engaged in the hearing of the law.

Luke 13:14-15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Well then does he call the ruler of the synagogue a hypocrite, for he had the appearance of an observer of the law, but in his heart was a crafty and envious man. For it troubles him not that the Sabbath is broken, but that Christ is glorified. Now observe, that whenever Christ orders a work to be done, (as when He ordered the man sick of the palsy to take up his bed,) He raises His words to something higher, convincing men by the majesty of the Father, as He says, My Father worketh until now, and I work. (John 5:17.) But in this place, as doing every thing by word, He adds nothing further, refuting their calumny by the very things which they themselves did.

Luke 13:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(24, 40. in Matt.) What then is that which our Lord says elsewhere, My yoke is easy, and my burden is light? (Matt. 11:30.) There is indeed no contradiction, but the one was said because of the nature of temptations, the other with respect to the feeling of those who overcame them. For whatever is troublesome to our nature may be considered easy when we undertake it heartily. Besides also, though the way of salvation is narrow at its entrance, yet through it we come into a large space, but on the contrary the broad way leadeth to destruction.

Luke 13:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 75. in Matt.) For the twice repeated word betokens compassion or very great love. For the Lord speaks, if we may say it, as a lover would to his mistress who despised him, and was therefore about to be punished.

Luke 14:8-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) And so the seeker of honour obtained not that which he coveted, but suffered a defeat, and busying himself how he might be loaded with honours, is treated with dishonour. And because nothing is of so much worth as modesty, He leads His hearer to the opposite of this seeking; not only forbidding him to seek the highest place, but bidding him search for the lowest. As it follows; But when thou art bidden, go and sit down in the lowest room.

Luke 14:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 1, 3. in ep. Col.) Many are the sources from which friendships are made. Leaving out all unlawful ones, we shall speak only of those which are natural and moral; the natural are, for instance, between father and son, brother and brother, and such like; which He meant, saying, Nor thy brethren, nor thy kinsmen; the moral, when a man has become your guest or neighbour; and with reference to these He says, nor thy neighbours.

Luke 14:13-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Let us not then bestow kindness on others under the hope of return. For this is a cold motive, and hence it is that such a friendship soon vanishes. But if you invite the poor, God, who never forgets, will be your debtor, as it follows, But when ye make a feast, call the poor, the maimed, the lame, and the blind. (Hom. 45. in Act.) For the humbler our brother is, so much the more does Christ come through him and visit us. For he who entertains a great man does it often from vainglory. And elsewhere, But very often interest is his object, that through such a one he may gain promotion. I could indeed mention many who for this pay court to the most distinguished of the nobles, that through their assistance they may obtain the greater favour from the prince. Let us not then ask those who can recompense us, as it follows, And thou shalt be blessed, for they cannot recompense thee. And let us not be troubled when we receive no return of a kindness, but when we do; for if we have received it we shall receive nothing more, but if man does not repay us, God will. As it follows, For thou shall be recompensed at the resurrection of the just. But thou sayest, the poor are unclean and filthy. Wash him, and make him to sit with thee at table. If he has dirty garments, give him clean ones. Christ comes to thee through him, and dost thou stand trifling? (Hom. 45. in Act.) It would become thee then to receive them above in the best chamber, but if thou shrinkest, at least admit Christ below, where are the menials and servants. Let the poor man be at least thy door keeper. For where there is alms, the devil durst not enter. And if thou sittest not down with them, at any rate send them the dishes from thy table.

Luke 14:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

He means not that we should place a beam of wood on our shoulders, but that we should ever have death before our eyes. As also Paul died daily and despised death. (1 Cor. 15:31.)

Luke 15:8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) By the preceding parable, in which the race of mankind was spoken of as a wandering sheep, we were shown to be the creatures of the most high God, who has made us, and not we ourselves, and we are the sheep of his pasture. (Ps. 95:7.) But now is added a second parable, in which the race of man is compared to a piece of silver which was lost, by which he shows that we were made according to the royal likeness and image, that is to say, of the most high God. For the piece of silver is a coin having the impress of the king's image, as it is said, Or what woman having ten pieces of silver, if she lose one, &c.

Luke 15:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. de Patre et duobus Filiis.) There is also in the above-mentioned parable a rule of distinction with reference to the characters or dispositions of the sinners. The father receives his penitent son, exercising the freedom of his will, so as to know from whence he had fallen; and the shepherd seeks for the sheep that wanders and knows not how to return, and carries it on his shoulders, comparing to an irrational animal the foolish man, who, taken by another's guile, had wandered like a sheep. This parable is then set forth as follows; But he said, A certain man had two sons. There are some who say of these two sons, that the elder is the angels, but the younger, man, who departed on a long journey, when he fell from heaven and paradise to earth; and they adapt what follows with reference to the fall or condition of Adam. This interpretation seems indeed a lenient one, but I know not if it be true. For the younger son came to repentance of his own accord, remembering the past plenty of his father's house, but the Lord coming called the race of man to repentance, because he saw that to return of their own accord to whence they had fallen had never been in their thoughts; and the elder son is vexed at the return and safety of his brother, whereas the Lord says, There is joy in heaven over one sinner repenting.

Luke 15:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ut sup.) Now the Scripture says, that the father divided equally between his two sons his substance, that is, the knowledge of good and evil, which is a true and everlasting possession to the soul that uses it well. The substance of reason which flows from God to men at their earliest birth, is given equally to all who come into this world, but after the intercourse that follows, each one is found to possess more or less of the substance; since one believing that which he has received to be from his father, preserves it as his patrimony, another abuses it as something that may be wasted away, by the liberty of his own possession. But the freedom of will is shown in that the father neither kept back the son who wished to depart, nor forced the other to go that desired to remain, lest he should seem rather the author of the evil that followed. But the youngest son went afar off, not by changing his place, but by turning aside his heart. Hence it follows, He took a journey into a far country.

Luke 15:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ut sup.) The younger son set out into a distant country, not locally departing from God, who is every where present, but in heart. For the sinner flees from God that he may stand afar off.

Luke 15:15-16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ut sup.) Or he who is destitute of spiritual riches, as wisdom and understanding, is said to feed swine, that is, to nourish in his soul sordid and unclean thoughts, and he devours the material food of evil conversation, sweet indeed to him who lacks good works, because every work of carnal pleasure seems sweet to the depraved, while it inwardly unnerves and destroys the powers of the soul. Food of this kind, as being swines' food and hurtfully sweet, that is, the allurements of fleshly delights, the Scripture describes by the name of husks.

Luke 15:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. de Patre et duobus Filiis.) After that he had suffered in a foreign land all such things as the wicked deserve, constrained by the necessity of his misfortunes, that is, by hunger and want, he becomes sensible of what had been his ruin, who through fault of his own will had thrown himself from his father to strangers, from home to exile, from riches to want, from abundance and luxury to famine; and he significantly adds, But I am here perishing with hunger. As though he said; I am not a stranger, but the son of a good father, and the brother of an obedient son; I who am free and noble am become more wretched than the hired servants, sunk from the highest eminence of exalted rank, to the lowest degradation.

Luke 15:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) When he says, Before thee, he shows that this father must be understood as God. For God alone beholds all things, from Whom neither the simple thoughts of the heart can be hidden.

Luke 15:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 14. in Ep. Rom.) Who after that he said, I will go to my father, (which brought all good things,) tarried not, but took the whole journey; for it follows, And he arose, and came to his father. Let us do likewise, and not be wearied with the length of the way, for if we are willing, the return will become swift and easy, provided that we desert sin, which led us out from our father's house. But the father pitieth those who return. For it is added, And when he was yet afar off.

Luke 15:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. de Patre et duobus Filiis.) Or he bids them put shoes on his feet, either for the sake of covering the soles of his feet that he may walk firm along the slippery path of the world, or for the mortification of his members. For the course of our life is called in the Scriptures a foot, and a kind of mortification takes place in shoes; inasmuch as they are made of the skins of dead animals. He adds also, that the fatted calf must be killed for the celebration of the feast. For it follows, And bring the fatted calf, that is, the Lord Jesus Christ, whom he calls a calf, because of the sacrifice of a body without spot; but he called it fatted, because it is rich and costly, inasmuch as it is sufficient for the salvation of the whole world. But the Father did not Himself sacrifice the calf, but gave it to be sacrificed to others. For the Father permitting, the Son consenting thereto by men was crucified.

Luke 15:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) The father does not direct his words to his son, but speaks to his steward, for he who repents, prays indeed, but receives no answer in word, yet beholds mercy effectual in operation. For it follows, But the father said unto his servants, Bring forth the best robe, and put it on him.

Luke 15:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ut sup.) For the father himself rejoices in the return of his son, and feasts on the calf, because the Creator, rejoicing in the acquisition of a believing people, feasts on the fruit of His mercy by the sacrifice of His Son. Hence it follows, For this my son was dead, and is alive again.

Luke 15:28-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 64. in Matt.) But it is asked, whether one who grieves at the prosperity of others is affected by the passion of envy. We must answer, that no Saint grieves at such things; but rather looks upon the good things of others as his own. Now we must not take every thing contained in the parable literally, but bringing out the meaning which the author had in view, search for nothing farther. This parable then was written to the end that sinners should not despair of returning, knowing that they shall obtain great things. Therefore he introduces others so troubled at these good things as to be consumed with envy, but those who return, treated with such great honour as to become themselves an object of envy to others.

Luke 16:9 — HOMILIES ON GENESIS 3.21

You know that many high standing people renege on repayment of a loan. They are either resistant with a bad attitude or unable to pay because of poverty, as it often happens. In the case of the Lord of all, there is no room for thinking this. On the contrary, the loan is proof against loss. He guarantees to return in good time one hundred percent of what was deposited, and he keeps life everlasting in reserve for us. In the future, what excuse will we have if we are negligent and fail to gain a hundredfold in place of the little we have, the future in place of the present, the eternal in place of the temporary? What excuse will we have if we heedlessly lock our money behind doors and barricades, and we prefer to leave it lying idle? Instead, we should make it available to the needy now, so that in the future we may count on support from them. Remember that Scripture says, "Make friends with ill-gotten gains so that, when you go down in the world, they may welcome you into their eternal dwellings."

Luke 16:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Mark also that He said not, "that they may receive you into their own habitations." For it is not they who receive you. Therefore when He said, Make to yourselves friends, he added, of the mammon of unrighteousness, to show, that their friendship will not alone protect us unless good works accompany us, unless we righteously cast away all riches unrighteously amassed. The most skilful then of all arts is that of almsgiving. For it builds not for us houses of mud, but lays up in store an everlasting life. Now in each of the arts one needs the support of another; but when we ought to show mercy, we need nothing else but the will alone.

Luke 16:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 37. in Matt. Pseudo-Chrys. Hom. 19. op. imp.) He hereby disposes them readily to believe on Him, because if as far as John's time all things were complete, I am He who am come. For the Prophets had not ceased unless I had come; but you will say, "how" were the Prophets until John, since there have been many more Prophets in the New than the Old Testament. But He spoke of those prophets who foretold Christ's coming.

Luke 16:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

There was, not is, because he had passed away as a fleeting shadow.

Luke 16:19 — Four Discourses on the Rich Man and Lazarus, Discourse 1

CONCERNING DRUNKARDS AND FREQUENTERS OF TAVERNS, AND FESTAL PROCESSIONS IN THE STREETS----A TEACHER OUGHT NOT TO DESPAIR OF HIS DISCIPLES EVEN 'WHILE THEY DISREGARD HIS WORDS----ALSO, CONCERNING LAZARUS AND THE RICH MAN. 1. Yesterday, on the festival of Satan, ye celebrated a spiritual feast, receiving with all favour the word we addressed to you; spending a great portion of the day in thus drinking in that rapture which is full of sobriety, and rejoicing in company with St Paul. In this way ye gained a twofold benefit, since ye were both separate from the disorderly throng of feasters, and rejoiced in a spiritual and decorous manner. Ye also partook of that cup, not overflowing with unmixed wine, but filled with spiritual instruction. While others were following the festive companies of the evil one, ye, by your presence in this place, prepared yourselves as instruments of spiritual music, and surrendered your souls to the Divine Spirit that He might influence them, and breathe His own grace into your hearts. Thus ye gave forth a melody of perfect harmony, pleasing not only to men but also to the heavenly powers. Let us, therefore, to-day, take up arms against inebriety, and expose the folly of a drunken and dissolute life. Let us oppose those who live in intemperance; not that we may shame them, but that we may put them beyond the reach of shame; not that we may blame them, but reform them; not that we may hold them up to contempt, but that we may turn them from all dishonourable exposure, and snatch them from the grasp of the tempter. For he who lives daily in excess of wine and luxury and. gluttony is under the very tyranny of the devil. And oh that something better may result from our words! Should they, however, continue in the same course after our warning, we shall not on that account cease from giving right counsel. For the springs, even if no one drink of them, continue to flow; and fountains, though no one should use their water, still burst forth; and rivers, though no man profit by them, still run on. So then, also, it is right that the preacher, even if no one attend to his voice, should fulfil all his duty. For also in His love to man, a law is given by God to those who are entrusted with the ministry of the word, never to cease to discharge the duties of their office nor to be silent, whether the people have regard to their voice, or whether they neglect it. Jeremiah, therefore, having declared many threatenings to the Jews and warnings of future evils, was mocked by those who heard his voice, and was ridiculed all the day long. From human infirmity, feeling unable to endure scoffs and reviling, he at one time endeavoured to escape from his ministry. Hear him speak concerning this when he says: "I am in derision daily; then I said, I will not make mention of Him, nor speak any more in the name of the Lord. But His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay," (Jer. xx. 7, 9.) This it is which he says;---- "I was desirous to escape from prophesying, since the Jews did not listen to me; and all the while I was desiring this, the influence of the Holy Spirit penetrated like fire into my inmost soul, consuming all my inward parts and my bones, and devouring me, so that I could not endure the burning." If, therefore, he, when he was laughed at and derided each day; when he desired to be silent, underwent such punishment; of what forgiveness can we be worthy, who never at any time are treated thus, if we faint on account of the slowness of some, and cease from instructing them, and especially when there are so many who are attentive! 2. I do not say these things to console or to comfort myself, for I have made up my mind, as long as I breathe, and as long as it shall seem good to God that I remain in this present life, to fulfil this ministry, and, whether any one attends or not, to do the work allotted to me. But since there are some who weake…

Luke 16:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ut sup.) But a parable is that in which an example is given, while the names are omitted. Lazarus is interpreted, "one who was assisted." For he was poor, and the Lord helped him.

Luke 16:22 — Four Discourses on the Rich Man and Lazarus, Discourse 2

1. I was pleased yesterday to see your right feeling when I entered upon the subject of Lazarus, inasmuch as you approved of the patience of the poor man, and shrank from the cruelty and inhumanity of the rich man. These are no small tokens of a noble mind. For if, though not possessing virtue, we yet praise it, then we may be at all events more able to attain it. In like manner if, though we do not flee from sin, we still blame sin, then we may at all events be able to escape from it. Since, therefore, you received that address with great favour, let me deliver to you those things which still remain. You then saw Lazarus in the gateway of the rich man; to-day behold him in Abraham's bosom. You saw him then licked by dogs; see him now guarded and tended by angels. You saw him then in poverty; behold him now in affluence. You saw him wanting food; behold him enjoying the greatest plenty. You saw him engaged in the contest; behold him crowned as victor. You saw his labour; behold his reward; behold it, whether you be rich or poor,----if rich, that you may not think highly of wealth apart from virtue,----if poor, that |39 you may not think poverty, in itself, an evil. To both classes this man may afford instruction. If he, living in poverty, did not resent his lot, what excuse will they have who do so in wealth? If, living in want and amid so many ills, he could give thanks, what defence can they make who, while they possess abundance, have no desire to attain to the virtue of thankfulness? Again; those who are poor, and who on that account are vexed and discontented, what excuse can they have, when this man, who lived in continual hunger and poverty, desertion and weakness, and who passed his days hard by the dwelling of a rich man; who was scorned by all, while there was no one else who had suffered the like, to whom he might look, still showed such patience and resignation? Prom him we may learn not to think the rich happy nor the poor miserable. Or rather, to speak the truth, he is not rich who is surrounded by many possessions, but he who does not need many possessions; and he is not poor who possesses nothing, but he who requires many things. We ought to consider this to be the distinction between poverty and wealth. When, therefore, you see any one longing for many things, esteem him of all men the poorest, even though he possess all manner of wealth; again, when you see one who does not wish for many things, judge him to be of all men most affluent, even if he possess nothing. For by the condition of our mind, not by the quantity of our material wealth, should it be our custom to distinguish between poverty and affluence. As also in the case of a man who is always thirsty, we do not say that he is in health, even should he enjoy abundance,----even should |40 he lie beside rivers and streams; for what is the use of this abundance of water while his thirst is unquenched? Thus also we conclude in the case of the rich; we can never think those wealthy who are perpetually desiring and thirsting for other people's possessions, not even if they enjoy a certain kind of abundance. For he who cannot restrain his desires, even if he should be surrounded by every kind of possessions, how can he ever be rich? Those, indeed, who are satisfied with their own property, enjoying what they have, and not casting a covetous eye on the substance of others, even if they be, as to means, of all men the most limited, ought to be regarded as the most affluent. For he who does not desire other people's possessions, but is willing to be satisfied with his own, is the wealthiest of all. However, with your permission, let us return to the proposed subject. "It came to pass," it is said, "that Lazarus died; and he was carried up by angels," (Luke xvi. 22.) Here, before I proceed, I desire to remove a wrong impression from your minds. For it is a fact that many of the less instructed think that the souls of those who die a violent death become wanderin…

Luke 16:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 6. in 2 ad Cor.) He died then indeed in body, but his soul was dead before. For he did none of the works of the soul. All that warmth which issues from the love of our neighbour had fled, and he was more dead than his body. (Conc. 2. de Lazaro.). But no one is spoken of as having ministered to the rich man's burial as to that of Lazarus. Because when he lived pleasantly in the broad road, he had many busy flatterers; when he came to his end, all forsook him. For it simply follows, and was buried in hell. But his soul also when living was buried, enshrined in its body as it were in a tomb.

Luke 16:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Conc. 2. de Lazaro.) As it made the poor man's affliction heavier while he lived to lie before the rich man's gate, and to behold the prosperity of others, so when the rich man was dead it added to his desolation, that he lay in hell and saw the happiness of Lazarus, feeling not only by the nature of His own torments, but also by the comparison of Lazarus's honour, his own punishment the more intolerable. Hence it follows, But lifting up his eyes, He lifted up his eyes that he might look on him, not despise him; for Lazarus was above, he below. Many angels earned Lazarus; he was seized by endless torments. Therefore it is not said, being in torment, but torments. For he was wholly in torments, his eyes alone were free, so that he might behold the joy of another. His eyes are allowed to be free that he may be the more tortured, not having that which another has. The riches of others are the torments of those who are in poverty.

Luke 16:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

His tongue too had spoken many proud things. Where the sin is, there is the punishment; and because the tongue offended much, it is the more tormented.

Luke 16:25 — Four Discourses on the Rich Man and Lazarus, Discourse 3

1. The parable about Lazarus has benefited us not a little, both rich and poor, teaching the latter to bear poverty well, and not allowing the former to think highly of their riches; but showing, by the circumstances of the case, that he is of all men to be most pitied who lives in luxury without sharing his wealth with others. Allow me again to take up the same subject; since, also, those who work in mines, wherever they see many grains of gold, there they dig again, and do not cease until they have gathered out all that can be found. Let us, therefore, proceed, and, at the place where we left off yesterday, there again recommence the discourse. It might be possible, indeed, to unfold to you the whole parable in a single day; but we do not strive to be able to depart with the feeling that we have said a great deal, but that you, having received and retained the things spoken, may be able, through this carefulness, to gain a sense of real spiritual benefit. A tender mother about to change the |60 food of her child from milk to more solid diet, if she were at once to give it unmixed wine would injure it, for the child would at once reject the new diet. She feeds it little by little, and thus the new nourishment is received without trouble. In order that you may not feel distaste for the offered food, we do not without preparation pour out to you from the cup of instruction; but distributing the portion over several days, we give an interval of repose from the toil of hearing, that both that which has been said may be firmly fixed in your understanding and in your heart, and that you may receive that which is about to be said with constant and increasing zeal. Thus I often state several days beforehand the subject about to be considered, in order that, in the intervening time, you may take a book and go through the whole passage; and, noticing what has been stated and what reserved, you may be prepared to hear more intelligently that which is to be said. This, also, I am ever urging, and shall not cease to urge, that you give attention, not only to the words spoken, but that also, when at home in your house, you exercise yourselves constantly in reading the Divine Scriptures. This, also, I have never ceased to press upon those who come to me privately. Let not any one say to me that these exhortations are vain and irrelevant, for "I am constantly busy in the courts," (suppose him to say;) "I am discharging public duties; I am engaged in some art or handiwork; I have a wife; I am bringing up my children; I have to manage a household; I am full of worldly business; it is not for me to read the Scriptures, but for those who have bid adieu to the world,1 for those who dwell on the summit of the hills; those who constantly lead a secluded life." What dost thou say, O man? Is it not for thee to attend to the Scriptures, because thou art involved in numerous cares? It is thy duty even more than theirs, for they do not so much need the aid to be derived from the Holy Scriptures as they do who are engaged in much business. For those who lead a solitary life, who are free from business and from the anxiety arising from business, who have pitched their tent in the wilderness, and have no communion with any one, but who meditate at leisure on wisdom, in that peace that springs from repose----they, like those who lie in the harbour, enjoy abundant security. But ourselves, who, as it were, are tossed in the midst of the sea, cannot avoid many failings, we ever stand in need of the immediate and constant comfort of the Scriptures. They rest far from the strife, and, therefore, escape many wounds; but you stand perpetually in the array of battle, and constantly are liable to be wounded: on this account, you have more need of the healing remedies. For, suppose, a wife provokes, a son causes grief, a slave excites to anger, an enemy plots against us, a friend is envious, a neighbour is insolent, a fellow-soldier causes us to stumble----or often,…

Luke 16:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Conc. 2, 3. de Lazaro.) Behold the kindness of the Patriarch; he calls him son, (which may express his tenderness,) yet gives no aid to him who had deprived himself of cure. Therefore he says, Remember, that is, consider the past, forget not that thou delightedst in thy riches, and thou receivedst good things in thy life, that is, such as thou thoughtest to be good. Thou couldest not both have triumphed on earth, and triumph here. Riches can not be true both on earth and below. It follows, And Lazarus likewise evil things; not that Lazarus thought them evil, but he spoke this according to the opinion of the rich man, who thought poverty, and hunger, and severe sickness, evils. When the heaviness of sickness harasses us, let us think of Lazarus, and joyfully accept evil things in this life.

Luke 16:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

The gulf is said to be fixed, because it cannot be loosened, moved, or shaken.

Luke 16:27 — Four Discourses on the Rich Man and Lazarus, Discourse 4

CONCERNING THE RICH MAN AND LAZARUS----CONCERNING CONSCIENCE AND CONFESSION----JOSEPH AND HIS BRETHREN. 1. To-day it is requisite that we should explain the rest of the parable concerning Lazarus. Perhaps you may suppose that we have explained the whole of it; but I would not avail myself of any want of knowledge on your part, in order to deceive; nor would I give up the task, before I can go away with the assurance that I have explored all, as far as light is given me: as the husbandman, when he gathers the fruit of the vine, ceases not until he has cut off every little bunch. Since, therefore, I now perceive, as if beneath the leaves, some thoughts still hidden in these words, permit me to gather up also these, using the mind as a sickle. A vine being entirely stripped of fruit stands for the present barren, having leaves only. With respect to the spiritual vine of the sacred Scriptures it is not so; but when we have gathered all the fruit that is to be seen, more still remains. Thus many also before us have spoken on this subject; many perhaps after us will speak on it; but no one will be able to exhaust the whole store of wealth. For such is the nature of this abundance, that the more deeply you dig down, the more plentifully divine instruction wells forth: it is a fountain never failing. In the last assembly we ought to have discharged this debt owing to you, but we did not think it right to pass by the memory of the good deeds of Saint Babylas,1 and the two holy martyrs who followed him. Therefore, we put off the remainder of this subject, reserving the completion of the parable till to-day. Since, then, we have rendered to the fathers their praise, not according to their worth, but according to our ability; permit us now to deliver the remainder of this subject. And be not weary until we have arrived at the end, talcing up our discourse from the point at which we lately left off. Where then did we leave the narrative? It was at the point where we came to the great chasm between the just and the unjust. For, when the rich man said, "Send Lazarus," Abraham answered him, "A great gulf is fixed between us and you: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence," (Luke xvi. 26.) We also showed by many arguments that it is necessary to place our hope of safety, according to the grace of God, in our own right condition, and not trust in fathers or grandfathers, or great-grandfathers, or in relations, and friends, and associates, and neighbours; for "no man can by any means redeem his brother," (Ps. xlviii. 8.) But how much soever they who depart |92 this life in company with sinners, beseech and supplicate on their behalf, all that they say will be vain and useless. For again, the five virgins begged from their companions a supply of oil, and did not obtain it; he also who hid his talent in the earth, though he made many excuses, still was condemned. They, too, who fed not the Lord when He was hungry, nor gave Him drink when thirsting ----they, hoping to find refuge in the plea of ignorance, did not gain any pardon or excuse. Others there are who are unable to say a word, as he who appeared at the feast clad in vile garments, being charged with the fault, was speechless. And not this man only, but also another who was unforgiving to his neighbour, of whom he demanded the hundred pence, who afterwards, when charged by his lord with cruelty and inhumanity, had nothing to reply. From these instances it is plain that nothing can help us there, if we have not the good deeds; but whether we use prayers and entreaties, or whether we be silent, the sentence of punishment and penalty will equally be uttered against us. Hear then how this man, having made request to Abraham for two things, failed to gain either of them. For, first he made supplication for himself, when he said, "Send Lazarus;" next, not for himself, but for his brethren, but he obtained neither request.…

Luke 16:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Now mark his perverseness; not even in the midst of his torments does he keep to truth. If Abraham is thy father, how sayest thou, Send him to thy father's house? But thou hast not forgotten thy father, for he has been thy ruin.

Luke 16:28-31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Or he had five brothers, that is, the five senses, to which he was before a slave, and therefore he could not love Lazarus because his brethren loved not poverty. Those brethren have sent thee into these torments, they cannot be saved unless they die; otherwise it must needs be that the brethren dwell with their brother. But why seekest thou that I should send Lazarus? They have Moses and the Prophets. Moses was the poor Lazarus who counted the poverty of Christ greater than the riches of Pharaoh. (Heb. 11:26.) Jeremiah, cast into the dungeon, was fed on the bread of affliction; and all the prophets teach those brethren. (Jer. 38:9.) But those brethren cannot be saved unless some one rise from the dead. For those brethren, before Christ was risen, brought me to death; He is dead, but those brethren have risen again. For my eye sees Christ, my ear hears Him, my hands handle Him. From what we have said then, we determine the fit place for Marcion and Manichæus, who destroy the Old Testament. See what Abraham says, If they hear not Moses and the prophets. As though he said, Thou doest well by expecting Him who is to rise again; but in them Christ speaks. If thou wilt hear them, thou wilt hear Him also.

Luke 16:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Conc. 4. de Lazaro.) As if he said, Thy brethren are not so much thy care as God's, who created them, and appointed them teachers to admonish and urge them. But by Moses and the Prophets, he here means the Mosaic and prophetic writings.

Luke 16:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ut sup.) But that it is true that he who hears not the Scriptures, takes no heed to the dead who rise again, the Jews have testified, who at one time indeed wished to kill Lazarus, but at another laid hands upon the Apostles, notwithstanding that some had risen from the dead at the hour of the Cross. Observe this also, that every dead man is a servant, but whatever the Scriptures say, the Lord says. Therefore let it be that dead men should rise again, and an angel descend from heaven, the Scriptures are more worthy of credit than all. For the Lord of Angels, the Lord as well of the living and the dead, is their author. But if God knew this that the dead rising again, profited the living, He would not have omitted it, seeing that He disposes all things for our advantage. Again, if the dead were often to rise again, this too would in time be disregarded. And the devil also would easily insinuate perverse doctrines, devising resurrection also by means of his own instruments, not indeed really raising up the deceased, but by certain delusions deceiving the sight of the beholders, or contriving, that is, setting up some to pretend death.

Luke 17:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But by the punishment of the man who offends, learn the reward of him who saves. For had not the salvation of one soul been of such exceeding care to Christ, He would not threaten with such a punishment the offender.

Luke 17:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 57. in Matt.) He mentions the mustard seed, because, though small in size, it is mightier in power than all the others. He implies then that the least part of faith can do great things. But though the Apostles did not transplant the mulberry tree, do not thou accuse them; for our Lord said not, You shall transplant, but, You shall be able to transplant. But they did not, because there was no need, seeing that they did greater things. (Hom. 32 in 1 ad Cor. c. 13:2.). But some one will ask, How does Christ say, that it is the least part of faith which can transplant a mulberry tree or a mountain, whereas Paul says that it is all faith which moves mountains? We must then answer, that the Apostle imputes the moving of mountains to all faith, not as though only the whole of faith could do this, but because this seemed a great thing to carnal men on account of the vastness of the body. The mulberry may be also compared to the devil, for as by the leaves of the mulberry tree certain worms are fed, so the devil, by the imaginations which proceed from him, is feeding for us a never dying worm; but this mulberry tree faith is able to pluck out of our souls, and plunge it into the deep.

Luke 17:10 — HOMILY ON GENESIS 31.4

He said, "When you have done everything, say, 'We are unprofitable servants,' " to warn them in his wish that they keep themselves at great distance from that destructive passion. Dearly beloved, see how the person with his mouth open for human glory and performing the works of virtue on that account has no benefit from it. Despite practicing every example of virtue, if he seems to give himself credit for it, he ends up empty-handed and bereaved of everything.

Luke 17:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 1, in Ep. 1. ad Thess.) For refusing to believe the words of warning they were suddenly visited with a real punishment from God; but their unbelief proceeded from self-indulgence, and softness of mind. For such as a man's wishes and inclinations are, will also be his expectations. Therefore it follows, they eat and drank.

Luke 18:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

He who hath redeemed thee, hath shown thee what He would have thee do. He would have thee be instant in prayer, He would have thee ponder in thy heart the blessings thou art praying for, He would have thee ask and receive what His goodness is longing to impart. He never refuses His blessings to them that pray, but rather stirs men up by His mercy not to faint in praying. Gladly accept the Lord's encouragement: be willing to do what He commands, not to do what He forbids. Lastly, consider what a blessed privilege is granted thee, to talk with God in thy prayers, and make known to Him all thy wants, while He though not in words, yet by His mercy, answers thee, for He despiseth not petitions, He tires not but when thou art silent.

Luke 18:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 2. de Pœn.) To despise the whole race of man was not enough for him; he must yet attack the Publican. He would have sinned, yet far less if he had spared the Publican, but now in one word he both assails the absent, and inflicts a wound on him who was present. (Hom. 3. in Matt.). To give thanks is not to heap reproaches on others. When thou returnest thanks to God, let Him be all in all to thee. Turn not thy thoughts to men, nor condemn thy neighbour. He who rails at others does much harm both to himself and others. First, those who hear him are rendered worse, for if sinners they are made glad in finding one as guilty as themselves, if righteous, they are exalted, being led by the sins of others to think more highly of themselves. Secondly, the body of the Church suffers; for those who hear him are not all content to blame the guilty only, but to fasten the reproach also on the Christian religion. Thirdly, the glory of God is evil spoken of; for as our well-doing makes the name of God to be glorified, so our sins cause it to be blasphemed. Fourthly, the object of reproach is confounded and becomes more reckless and immoveable. Fifthly, the ruler is himself made liable to punishment for uttering things which are not seemly.

Luke 18:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

He heard the words, that I am not as the Publican. He was not angry, but pricked to the heart. The one uncovered the wound, the other seeks for its remedy. Let no one then ever put forth so cold an excuse as, I dare not, I am ashamed, I cannot open my mouth. The devils have that kind of fear. The devil would fain close against thee every door of access to God.

Luke 18:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(de Inc. Dei Nat. Hom. 5.) This parable represents to us two chariots on the race course, each with two charioteers in it. In one of the chariots it places righteousness with pride, in the other sin and humility. You see the chariot of sin outstrip that of righteousness, not by its own strength but by the excellence of humility combined with it, but the other is defeated not by righteousness, but by the weight and swelling of pride. For as humility by its own elasticity rises above the weight of pride, and leaping up reaches to God, so pride by its great weight easily depresses righteousness. Although therefore thou art earnest and constant in well doing, yet thinkest thou mayest boast thyself, thou art altogether devoid of the fruits of prayer. But thou that bearest a thousand loads of guilt on thy conscience, and only thinkest this thing of thyself that thou art the lowest of all men, shalt gain much confidence before God. And He then goes on to assign the reason of His sentence. For every one who exalteth himself shall be abased, and he that humbleth himself shall be exalted. (in Ps. 142). The word humility has various meanings. There is the humility of virtue, as, A humble and contrite heart, O God, thou wilt not despise. (Ps. 51:17.) There is also a humility arising from sorrows, as, He has humbled my life upon the earth. (Ps. 142:3.) There is a humility derived from sin, and the pride and insatiability of riches. For can any thing be more low and debased than those who grovel in riches and power, and count them great things? (Hom. de Prof. Ev.) This inflation of pride can cast down even from heaven the man that taketh not warning, but humility can raise a man up from the lowest depth of guilt. The one saved the Publican before the Pharisee, and brought the thief into Paradise before the Apostles; the other entered even into the spiritual powers. But if humility though added to sin has made such rapid advances, as to pass by pride united to righteousness, how much swifter will be its course when you add to it righteousness? It will stand by the judgment-seat of God in the midst of the angels with great boldness. Moreover if pride joined to righteousness had power to depress it, unto what a hell will it thrust men when added to sin? This I say not that we should neglect righteousness, but that we should avoid pride.

Luke 18:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 22. in 1 ad Cor.) God might indeed feed the poor without our taking compassion upon them, but He wishes the givers to be bound by the ties of love to the receivers. (Hom. 32. in 1. ad Cor.) But it is asked, how does Christ acknowledge the giving all things to the poor to be perfection, whereas St. Paul declares this very thing without charity to be imperfect. Their harmony is shown in the words which succeed, And come, follow me, which betokens it to be from love. For herein shall all men know that ye are my, disciples, if ye have love one toward another. (John 13:35.)

Luke 18:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 63. in Matt.) Or else; I shall not hesitate to call this ruler covetous, for with this Christ reproaches him, but I say not that he was a tempter.

Luke 18:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 24. in 1 ad Cor.) Abraham indeed possessed wealth for the poor. And all they who righteously possess it, spend it as receiving it from God, according to the divine command, while those who have acquired wealth in an ungodly way, are ungodly in their use of it; whether in squandering it on harlots or parasites, or hiding it in the ground, but sparing nothing for the poor. (Hom. 18. in Joan.). He does not then forbid men to be rich, but to be the slaves of their riches. He would have us use them as necessary, not keep guard over them. It is of a servant to guard, of a master to dispense. Had he wished to preserve them, He would never have given them to men, but left them to remain in the earth. (Hom. 80. in Matt.) There is no profit in riches while the soul suffers poverty, no hurt in poverty, while the soul abounds in wealth. But if the sign of a man waxing rich is to be in need of nothing, and of becoming poor to be in want, it is plain that the poorer a man is, the richer he grows. For it is far easier for one in poverty to despise wealth, than for the rich. Nor again is avarice wont to be satisfied by having more, for thereby are men only the more inflamed, just as a fire spreads, the more it has to feed upon. Those which seem to be the evils of poverty, it has in common with riches, but the evils of riches are peculiar to them.

Luke 18:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 63. in Matt.) These weighty words so far exceeded the capacity of the disciples, that when they heard them, they asked, Who then can be saved? not that they feared for themselves, but for the whole world.

Luke 18:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 65. in Matt.) He speaks with His disciples apart, concerning His Passion. For it was not fitting to publish this word to the multitudes, lest they should be troubled, but to His disciples He foretold it, that being habituated by expectation, they might be the more able to bear it.

Luke 18:32-33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Esaias prophesied of this when he said, I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. (Isa. 50:5.) The Prophet also foretold the crucifixion, saying, He hath poured out his soul unto death, and was numbered with the transgressors; (Isa. 53:12.) as it is said here, And after they have scourged him, they shall put him to death. But David foretold Christ's resurrection, For thou shalt not leave my soul in hell, (Ps. 16:10.) and so it is here added, And on the third day he shall rise again.

Luke 19:1 — Unknown work

Observe the gracious kindness of the Savior. The innocent associates with the guilty, the fountain of justice with covetousness, which is the source of injustice. Having entered the publican's house, He suffers no stain from the mists of avarice, but disperses them by the bright beam of His righteousness. But those who deal with biting words and reproaches, try to cast a slur upon the things which were done by Him; for it follows, And when they saw it, they all murmured, saying, That he was gone to be guest with a man that isa sinner. But He, though accused of being a wine-bibber and a friend of publicans, regarded it not, so long as He could accomplish His end. As a physician sometimes can not save his patients from their diseases without the defilement of blood. kind so it happened here, for the publican was converted, and lived a better life. Zacchaeus stood, and said to the Lord, Behold, Lord, the half of my goods I give to the poor; and if I have defrauded any man, I restore him fourfold. Behold here is a marvel: without learning he obeys. And as the sun pouring its rays into a house enlightens it not by word, but by work, so the Savior by the rays of righteousness put to flight the darkness of sin; for the light shines in darkness. Now everything united is strong, but divided, weak, therefore Zacchaeus divides into two parts his substance. But we must be careful to observe, that his wealth was not made up from unjust gains, but from his patrimony, else how could he restore fourfold what he had unjustly extorted. He knew that the law ordered what was wrongly taken away to be restored fourfold, that if the law deterred not, a man's losses might soften him. Zacchaeus waits not for the judgment of the law, but makes himself his own judge. Why do you accuse me if I bring sinners to righteousness? So far am I from hating them, that for their sakes I came. For I came to heal, not to judge, therefore am Ithe constant guest of those that are sick, and I suffer their noisomeness that I may supply remedies. But some one may ask, how does Paul bid us, If we have a brother that is afornicator or covetous man, with such not even to take food; whereas Christ was the guest of publicans? They were not as yet so far advanced as to be brethren, and besides, St. Paul bids us avoid our brethren only when they persist in evil, but these were converted.

Luke 19:8 — Homily on the Gospel of Matthew 83

And that thou mayest learn that this is, above all, a house's adorning, enter into the house of Zacchaeus, and learn, when Christ was on the point of entering therein, how Zacchaeus adorned it. For he did not run to his neighbors begging curtains, and seats, and chairs made of ivory, neither did he bring forth from his closets Laconian hangings; but he adorned it with an adorning suitable to Christ. What was this? "The half of my goods I will give," he saith, "to the poor; and whomsoever I have robbed, I will restore fourfold." On this wise let us too adorn our houses, that Christ may enter in unto us also. These are the fair curtains, these are wrought in Heaven, they are woven there. Where these are, there is also the King of Heaven. But if thou adorn it in another way, thou art inviting the devil and his company.

Luke 19:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 39. in 1. ad Cor.) Holy Scripture notes two kingdoms of God, one indeed by creation, since by right of creation He is King over all men; the other by justification, since He reigns over the just, of their own will made subject to Him. And this is the kingdom which He is here said to have received.

Luke 19:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Holy Scripture is accustomed to use the number ten as a sign of perfection, for if any one wishes to count beyond it, he has again to begin from unity, having in ten as it were arrived at a goal. And so in the giving of the talents, the one who reaches the goal of divine obedience is said to have received ten pounds. For in earthly wealth it does not belong to one man to be made rich without another being made poor, but in spiritual riches, without his making another rich also. For in earthly matters participation lessens, in spiritual it increases wealth.

Luke 19:16-18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 78. in Matt. Mat. 25.) This parable as it is related in Luke is different from that given in Matthew concerning the talents. For in the former indeed out of one and the same principal there were different sums produced, seeing that from the profits of one pound received, one servant brought five, another ten pounds. But with Matthew it is very different. For he who received two pounds, thereto added two more. He who received five, gained as much again. So the rewards given are unlike also.

Luke 19:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

In the payment of earthly riches the debtors are obliged only to strictness. Whatever they receive, so much must they return, nothing more is required of them. But with regard to the words of God, we are not only bound diligently to keep, but we are commanded to increase; and hence it follows, that at my coming I might have required the same with usury.

Luke 19:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 43. in Act.) He says then to them that stood by, Take from him the pound, because it is not the part of a wise man to punish, but he needs some one else as the minister of the judge in executing punishment. For even God does not Himself inflict punishment, but through the ministry of His angels.

Luke 19:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

These things are of force against the Marcionists. For Christ also says, Bring hither my enemies, and slay them before me. (Mat. 21:41). Whereas they say Christ indeed is good, but the God of the Old Testament evil. Now it is plain that both the Father and the Son do the same things. For the Father sends His army to the vineyard, and the Son causes His enemies to be slain before Him.

Luke 19:30-31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 66. in Matt.) At the beginning of His ministry our Lord showed Himself indifferent to the Jews, but when He had given sufficient token of His power, He transacts every thing with the highest authority. Many are the miracles which then took place. He foretold to them, ye shall find an unbroken colt. He foretels also that no one should hinder them, but as soon as they heard it, should hold their peace.

Luke 20:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Now it was not accidentally but part of the purpose of the divine dispensation that Christ came after the prophets. For God does not pursue all things at once, but accommodates Himself to mankind through His great mercy; for if they despised His Son coming after His servants, much less would they have heard Him before. For they who listened not to the inferior commands, how would they have heard the greater?

Luke 20:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(de Anna, Serm. 4.) As the saints claim as their own the common Lord of the world, not as derogating from His dominion, but testifying their affection after the manner of lovers, who do not brook to love with many, but desire to express a certain peculiar and especial attachment; so likewise does God call Himself especially the God of these, not thereby narrowing but enlarging His dominion; for it is not so much the multitude of His subjects that manifests His power, as the virtue of His servants. Therefore He does not so delight in the name of the God of heaven and earth, as in that of the God of Abraham, Isaac, and Jacob. Now among men servants are thus denominated by their masters; for we say, 'The steward of such a man,' but on the contrary God is called the God of Abraham.

Luke 20:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

David in truth was both the Father and the servant of Christ, the former indeed according to the flesh, the latter in the Spirit.

Luke 20:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 19. in Joann.) Now nothing is more powerful than to argue from the Prophets. For this is even of more weight than miracles themselves. For when Christ worked miracles, He was often gainsayed. But when He cited the Prophets, men were at once silent, because they had nothing to say. But when they were silent, He warns against them; as it is said, Then in the audience of all the people he said to his disciples.

Luke 20:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Thrusting themselves also into the possessions of widows, they grind down their poverty, not content to eat as it may be afforded them, but greedily devouring; using prayer also to an evil end, they thus expose themselves to a heavier condemnation; as it follows, These shall receive the greater damnation.

Luke 21:3-4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 1. in Ep. ad Heb., Hom. 28.) For God regarded not the scantiness of the offering, but the overflowing of the affection. Almsgiving is not the bestowing a few things out of many, but it is that of the widow emptying, herself of her whole substance. But if you cannot offer as much as the widow, at least give all that remains over.

Luke 21:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But He says, that the end of the city shall not come immediately, that is, the taking of Jerusalem, but there shall be many battles first.

Luke 21:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 11. in Acta.) For an earthquake is at one time a sign of wrath, as when our Lord was crucified the earth shook; but at another time it is a token of God's providence, as when the Apostles were praying, the place was moved where they were assembled. It follows, and pestilence.

Luke 21:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(adv. oppug. mon. vit.) He next assigns the cause of what he had just now said, For there shall be great distress in the land, and wrath upon this people. For the miseries that took hold of them were such as, in the words of Josephus, no calamity can henceforth compare to them.

Luke 21:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For as in this world the moon and the stars are soon dimmed by the rising of the sun, so at the glorious appearance of Christ shall the sun become dark, and the moon not shed her ray, and the stars shall fall from heaven, stripped of their former attire, that they may put on the robe of a better light.

Luke 21:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ad Olymp. Ep. 2.) Or the heavenly powers shall be shaken, although themselves know it not. For when they see the innumerable multitudes condemned, they shall not stand there without trembling.

Luke 21:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For God ever appears in a cloud, according to the Psalms, clouds and darkness are round about him. (Ps. 17:11.) Therefore shall the Son of man come in the clouds as God, and the Lord, not secretly, but in glory worthy of God. Therefore He adds, with great power and majesty.

Luke 22:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

The actions of the Jews were a shadow of our own. Accordingly if you ask of a Jew concerning the Passover, and the feast of unleavened bread, he will tell you nothing momentous, mentioning the deliverance from Egypt; whereas should a man inquire of me he would not hear of Egypt or Pharaoh, but of freedom from sin and the darkness of Satan, not by Moses, but by the Son of God; Chrys. Hom. 79. in Matt.) The Chief Priests set about their impious deed on the feast, as it follows, And the Chief Priests and Scribes, &c. Moses ordained only one Priest, at whose death another was to be appointed. But at that time, when the Jewish customs had begun to fall away, there were many made every year. These then wishing to kill Jesus, are not afraid of God, lest in truth the holy time should aggravate the pollution of their sin, but every where fear man. Hence it follows, For they feared the people.

Luke 22:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 80. in Matt.) St. Luke gives his surname, because there was another Judas.

Luke 22:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ut sup.) Observe the exceeding iniquity of Judas, that he both sets out by himself, and that he does this for gain. It follows, And he went his way, and communed with the chief priests and captains.

Luke 22:5 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ut sup.) By covetousness then Judas became what he was, for it follows, And they covenanted to give him money. Such are the evil passions which covetousness engenders, it makes men irreligious, and compels them to lose all knowledge of God, though they have received a thousand benefits from Him, nay, even to injure Him, as it follows, And he contracted with them.

Luke 22:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 81. in Matt.) But as they knew not to whom they were sent, He gave them a sign, as Samuel to Saul, as it follows, And he said unto them, Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water; follow him into the house where he entereth in. (1 Sam. 10:3.)

Luke 22:15 — AGAINST THE ANOMOEANS 7.46

Again, in another place Christ said, "I have greatly desired to eat this Pasch with you." Why then did he say "this Pasch" even though at other times he had observed this feast with them? Why then? Because the cross would follow this Pasch. And again he said, "Father, glorify your Son so that your Son may glorify you." To be sure, in many places we find him foretelling the Passion, desiring that it come to pass and saying that this was the reason he had come into the world.

Luke 22:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(conc. de Laz.) Remember then when thou sittest down to meat that after the meal thou must pray; therefore satisfy thy hunger, but with moderation, lest being overcharged thou shouldest not be able to bend thy knees in supplication and prayer to God. Let us not then after our meals turn to sleep, but to prayer. For Christ plainly signifies this, that the partaking of food should not be followed by sleep or rest, but by prayer and reading the holy Scripture. It follows, For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God come.

Luke 22:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 46. in Joan.) Christ did this to bring us to a closer bond of friendship, and to betoken His love toward us, giving Himself to those who desire Him, not only to behold Him, but also to handle Him, to eat Him, to embrace Him with the fulness of their whole heart. Therefore as lions breathing fire do we depart from that table, rendered objects of terror to the devil. (Hom. 46. in Joan.) For this Blood moulds in us a royal image, it suffers not our nobleness of soul to waste away, moreover it refreshes the soul, and inspires it with great virtue. This Blood puts to flight the devils, summons angels, and the Lord of angels. This Blood poured forth washed the world, and made heaven open. They that partake of it are built up with heavenly virtues, and arrayed in the royal robes of Christ; yea rather clothed upon by the King Himself. And since if thou comest clean, thou comest healthfully; so if polluted by an evil conscience, thou comest to thy own destruction, to pain and torment. For if they who defile the imperial purple are smitten with the same punishment as those who tear it asunder, it is not unreasonable that they who with an unclean heart receive Christ should be beaten with the same stripes as they were who pierced Him with nails.

Luke 22:21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 82. in Matt.) Yet though partaking of the mystery, he was not converted. Nay, his wickedness is made only the more awful, as well because under the pollution of such a design, he came to the mystery, as that coming he was not made better, either by fear, gratitude, or respect.

Luke 22:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 81. in Matt.) Because then Judas in the things which are written of him acted with an evil purpose, in order that no one might deem him guiltless, as being the minister of the dispensation, Christ adds, Woe unto that man by whom he is betrayed.

Luke 22:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 65. in Matt.) He mentions the Gentiles, to show thereby how faulty it was. For it is of the Gentiles to seek after precedence.

Luke 22:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

As if He says, Think not that thy disciple needs you, but that you do not need him. For I who need no one whom all things in heaven and earth need, have condescended to the degree of a servant.

Luke 22:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 64. in Matt.) What then will Judas also sit there? Observe what the law was which God gave by Jeremiah, If I have promised any good, and thou art counted unworthy of it, I will punish you. (Jerem. 18:10.) Therefore speaking to His disciples He did not make a general promise, but added, Ye who have continued with me in my temptations.

Luke 22:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 82. in Matt.) Now He said not, 'I have granted,' but I have prayed. For He speaks humbly as approaching unto His Passion, and that He may manifest His human nature. For He who had spoken not in supplication, but by authority, Upon this rock I will build my Church, and I will give thee the keys of the kingdom of heaven, (Matt. 16:18.) how should He have need of prayer that He might stay one agitated soul? He does not say, "I have prayed that thou deny not," but that thou do not abandon thy faith.

Luke 22:35-36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(in illud ad Rom. 16. Salutate Priscillam.) Now as one who teaches to swim, at first indeed placing his hands under his pupils, carefully supports them, but afterward frequently withdrawing his hand, bids them help themselves, nay even lets them sink a little; so likewise did Christ deal with His disciples. At the beginning truly He was present to them, giving them most richly abundance of all things; as it follows, And they said unto them, Nothing. But when it was necessary for them to show their own strength, He withdrew from them for a little His grace, bidding them do something of themselves; as it follows, But now he that hath a purse, that is, wherein to carry money, let him take it, and likewise his scrip, that is, to carry provisions in. And truly when they had neither shoes, nor girdle, nor staff, nor money, they never suffered the want of any thing. But when He allowed them purse and scrip, they seem to suffer hunger, and thirst, and nakedness. As if He said to them, Hitherto all things have been most richly supplied to you, but now I would have you also experience poverty, therefore I hold you no longer to the former rule, but I command you to get purse and scrip. Now God might even to the end have kept them in plenty, but for many reasons He was unwilling to do so. First that they might impute nothing to themselves, but acknowledge that every thing flowed from God; secondly, that they might learn moderation; thirdly, that they might not think too highly of themselves. For this cause while He permitted them to fall into many unlooked for evils, He relaxed the rigour of the former law, lest it should become grievous and intolerable.

Luke 22:36-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

What is, this? He who said, If any one strike you on the right cheek, turn unto him the other also, (Matt. 5:39.) now arms His disciples, and with a sword only. For if it were fitting to be completely armed, not only must a man possess a sword, but shield and helmet. But even though a thousand had arms of this kind, how could the eleven be prepared for all the attacks and lying in wait of people, tyrants, allies, and nations, and how should they not quake at the mere sight of armed men, who had been brought up near lakes and rivers? We must not then suppose that He ordered them to possess swords, but by the swords He points at the secret attack of the Jews. And hence it follows, For I say unto you, that this that is written must be accomplished in me: And he was numbered with the transgressors. (Isa. 53:12.)

Luke 22:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And in truth, if He wished them to use human aid, not a hundred swords would have sufficed; but if He willed not the assistance of man, even two are superfluous.

Luke 22:40-42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Now every art is set forth by the words and works of him who teacheth it. Because then our Lord had come to teach no ordinary virtue, therefore He speaks and does the same things. And so having in words commanded to pray, lest they enter into temptation, He does the same likewise in work, saying, Father, if thou be willing, remove this cup from me. He saith not the words, If thou wilt, as if ignorant whether it was pleasing to the Father. For such knowledge was not more difficult than the knowledge of His Father's substance, which He alone clearly knew, according to John, As the Father knoweth me, even so have I known the Father. (John 10:15.) Nor says He this, as refusing His Passion. For He who rebuked a disciple, who wished to prevent His Passion, (Matt. 16:23.) so as even after many commendations, to call him Satan, how should He be unwilling to be crucified? Consider then why it was so said. How great a thing was it to hear that the unspeakable God, who passes all understanding, was content to enter the virgin's womb, to suck her milk, and to undergo every thing human. Since then that was almost incredible which was about to happen, He sent first indeed Prophets to announce it, afterwards He Himself comes clothed in the flesh, so that you could not suppose Him to be a phantom. He permits His flesh to endure all natural infirmities, to hunger, to thirst, to sleep, to labour, to be afflicted, to be tormented; on this account likewise He refuses not death, that He might manifest thereby His true humanity.

Luke 22:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And because not in appearance but in reality He took upon Himself our flesh, in order to confirm the truth of the dispensation He submits to bear human suffering; for it follows, And being in an agony he prayed more earnestly.

Luke 22:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For it was midnight, and the disciples' eyes were heavy from grief, and their sleep was not that of drowsiness but sorrow.

Luke 22:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For just as incurable wounds yield neither to severe nor soothing remedies, so the soul when once it is taken captive, and has sold itself to any particular sin, will reap no benefit from admonition. And so it was with Judas, who desisted not from His betrayal, though deterred by Christ by every manner of warning. Hence it follows, And drew near unto Jesus to kiss him. (Conc. 1. de Laz.) Now we must not depart from admonishing our brethren, albeit nothing comes of our words. For even the streams though no one drink therefrom still flow on, and him whom thou hast not persuaded to-day, peradventure thou mayest to-morrow. For the fisherman after drawing empty nets the whole day, when it was now late takes a fish. And thus our Lord, though He knew that Judas was not to be converted, yet ceased not to do such things as had reference to him. It follows, But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?

Luke 22:48 — Homily on the Gospel of Matthew 83

But John saith, that even to the very moment He continued to reprove him, saying, "Judas, betrayest thou the Son of Man with a kiss?" Art thou not ashamed even of the form of the betrayal? saith He. Nevertheless, forasmuch as not even this checked him, He submitted to be kissed, and gave Himself up willingly; and they laid their hands on Him, and seized Him that night on which they ate the passover, to such a degree did they boil with rage, and were mad. However, they would have had no strength, unless He had Himself suffered it. Yet this delivers not Judas from intolerable punishment, but even more exceedingly condemns him, for that though he had received such proof of His power, and lenity, and meekness, and gentleness, he became fiercer than any wild beast.

Luke 22:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And He gives him his proper name, which was rather like one lamenting and recalling him, than one provoked to anger. But He said not, "Betrayest thou thy Master, thy Lord, thy Benefactor," but the Son of man, that is, the humble and meek, who though He were not thy Master and Lord, forasmuch as He has borne himself so gently toward thee, should have never been betrayed by thee.

Luke 22:53 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For they had come at night fearing an outbreak of the multitude, therefore He says, "What need was there of these arms against one who was always with you?" as it follows, When I was daily with you.

Luke 22:54 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 83. in Matt.) It is therefore said, to the house of the High Priest, that nothing whatever might be done without the consent of the chief of the Priests. For thither had they all assembled waiting for Christ. Now the great zeal of Peter is manifested in his not flying when he saw all the others doing so; for it follows, But Peter followed afar off.

Luke 22:61 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 83. in Joan.) Marvel now at the case of the Master, who though He was a prisoner, had exercised much forethought for His disciple, whom by a look He brought to Himself, and provoked to tears; for it follows, And the Lord turned, and looked upon Peter.

Luke 22:63-65 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Jesus, the Lord of heaven and earth, sustains and suffers the mockings of the ungodly, giving us an example of patience.

Luke 23:18-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For they thought they could add this, namely, that Jesus was worse than a robber, and so wicked, that neither for mercy's sake, or by the privilege of the feast, ought He to be let free.

Luke 23:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 87. in Matt.) Two thieves also they crucified on the two sides, that He might be a partaker of their reproach; as it follows, And the thieves one on his right hand, the other on his left. But it did not so turn out. For of them nothing is said, but His cross is every where honoured. Kings, laying aside their crowns, assume the cross on their purple, on their diadems, on their arms. On the consecrated table, throughout the whole earth, the cross glitters. Such things are not of men. For even in their lifetime those who have acted nobly are mocked by their own actions, and when they perish their actions perish also. But in Christ it is quite different. For before the cross all things were gloomy, after it all things are joyful and glorious, that you may know that not a mere man was crucified.

Luke 23:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Because the Lord had said, Pray for them that persecute you, (Matt. 5:44.) this likewise He did, when He ascended the cross, as it follows, Then said Jesus, Father, forgive them, not that He was not able Himself to pardon them, but that He might teach us to pray for our persecutors, not only in word, but in deed also. But He says, Forgive them, if they should repent. For He is gracious to the penitent, if they are willing after so great wickedness to wash away their guilt by faith.

Luke 23:40 — Homily on the Gospel of Matthew 87

How then saith Luke that one "rebuked?" Both things were done, for at first both upbraided Him, but afterwards one did so no more. For that thou mightest not think the thing had been done by any agreement, or that the thief was not a thief, by his insolence he showeth thee, that up on the cross he was a thief and an enemy, and at once was changed.

Luke 23:40-41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Here the condemned performs the office of judge, and he begins to decide concerning truth who before Pilate confessed his crime only after many tortures. For the judgment of man from whom secret things are hid is of one kind; the judgment of God who searches the heart of another. And in the former case punishment follows after confession, but here confession is made unto salvation. But he also pronounces Christ innocent, adding, But this man hath done nothing wrong: as if to say, Behold a new injury, that innocence should be condemned with crime. We kill the living, He raised the dead. We have stolen from others, He bids us give up even what is our own. The blessed thief thus taught those that stood by, uttering the words by which he rebuked the other.

Luke 23:41-42 — Homily on the Gospel of Matthew 87

Yet nevertheless, even when these things were said and done, they prevailed nothing, not even at the very time. At any rate, he, who was depraved in such great wickedness, and who had spent his whole life in murders and house-breakings, when these things were being said, then confessed Him, and made mention of a kingdom, and the people bewailed Him. And yet the things that were done seemed to testify the contrary in the eyes of those who knew not the mysterious dispensations, that He was weak and of no power, nevertheless truth prevailed even by the contrary things.

Luke 23:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But when he saw that the ears of those who stood by were stopped up, he turns to Him who knoweth the hearts; for it follows, And he said to Jesus, Lord, remember me when thou comest into thy kingdom. Thou beholdest the Crucified, and thou acknowledgest Him to be thy Lord. Thou seest the form of a condemned criminal, and thou proclaimest the dignity of a king. Stained with a thousand crimes, thou askest the Fountain of righteousness to remember thy wickedness, saying, But I discover thy hidden kingdom; and thou turnest away my public iniquities, and acceptest the faith of a secret intention. Wickedness usurped the disciple of truth, truth did not change the disciple of wickedness.

Luke 23:43 — AGAINST THE ANOMOEANS 9.15

In the beginning, God shaped man, and man was an image of the Father and the Son. God said, "Let us make man to our image and likeness." Again, when he wished to bring the thief into paradise, he immediately spoke the word and brought him in. Christ did not need to pray to do this, although he had kept all people after Adam from entering there. God put there the flaming sword to guard Paradise. By his authority, Christ opened paradise and brought in the thief.

Luke 23:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Here then might one see the Saviour between the thieves weighing in the scales of justice faith, and unbelief. The devil cast Adam out of Paradise. Christ brought the thief into Paradise before the whole world, before the Apostles. By a mere word and by faith alone he entered into Paradise, that no one after his sins might despair of entrance. Mark the rapid change, from the cross to heaven, from condemnation to Paradise, that you may know that the Lord did it all, not with regard to the thief's good intention, but His own mercy. But if the reward of the good has already taken place, surely a resurrection will be superfluous. For if He introduced the thief into Paradise while his body remained in corruption without, it is clear there is no resurrection of the body. Such are the words of some, But shall the flesh which has partaken of the toil be deprived of the reward? Hear Paul speaking, Then must this corruptible put on incorruption. (1 Cor. 15:53.) But if the Lord promised the kingdom of heaven, but introduced the thief into Paradise, He does not yet recompense him the reward. But they say, Under the name of Paradise He signified the kingdom of heaven, using a well-known name in addressing a thief who knew nothing of difficult teaching. Now some do not read it, This day shall thou be with me in Paradise, but thus, I say unto thee on this day, and then follows, thou shalt be with me in Paradise. But we will add a still more obvious solution. For physicians when they see a man in a desperate state, say, He is already dead. So also the thief, since he no longer fears his falling back to perdition, is said to have entered Paradise.

Luke 23:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Now this voice teaches us, that the souls of the saints are not henceforth shut up in hell as before, but are with God, Christ being made the beginning of this change.

Luke 24:2-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 90. in Matt.) But the stone was rolled away after the resurrection, on account of the women, that they might believe that the Lord had risen again, seeing indeed the grave without the body. Hence it follows, And they entered in, and found not the body of the Lord Jesus.

Luke 24:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And therefore our Lord goes on to show that all these things did not happen in a common way, but from the predestined purpose of God. Hence it follows, And beginning at Moses and all the Prophets, he expounded to them in all the Scriptures the things concerning himself. As if He said, Since ye are slow I will render you quick, by explaining to you the mysteries of the Scriptures. For the sacrifice of Abraham, when releasing Isaac he sacrificed the ram, prefigured Christ's sacrifice. But in the other writings of the Prophets also there are scattered about mysteries of Christ's cross and the resurrection.

Luke 24:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

This was said not of their bodily eyes, but of their mental sight.

Luke 24:34-35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For He did not show Himself to all at the same time, in order that He might sow the seeds of faith. For he who had first seen and was sure, told it to the rest. Afterwards the word going forth prepared the mind of the hearer for the sight, and therefore He appeared first to him who was of all the most worthy and faithful. For He had need of the most faithful soul to first receive this sight, that it might be least disturbed by the unexpected appearance. And therefore He is first seen by Peter, that he who first confessed Christ should first deserve to see His resurrection, and also because he had denied Him He wished to see him first, to console him, lest he should despair. But after Peter, He appeared to the rest, at one time fewer in number, at another more, which the two disciples attest; for it follows, And they told what things were done by the way, and how he was known of them in breaking of bread.

Luke 24:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

The report of Christ's resurrection being published every where by the Apostles, and while the anxiety of the disciples was easily awakened to see Christ, He that was so much desired comes, and is revealed to them that were seeking and expecting Him. Nor in a doubtful manner, but with the clearest evidence, He presents Himself, as it is said, And as they thus spake, Jesus himself stood in the midst of them.

Luke 24:47 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. i. in Act.) Further, lest any should say that abandoning their acquaintances they went to show themselves, (or as it were to vaunt themselves with a kind of pomp,) to strangers, therefore first among the very murderers themselves are the signs of the resurrection displayed, in that very city wherein the frantic outrage burst forth. For where the crucifiers themselves are seen to believe, there the resurrection is most of all demonstrated.

Luke 24:49 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. i. in Act.) But as a general does not permit his soldiers who are about to meet a large number, to go out until they are armed, so also the Lord does not permit His disciples to go forth to the conflict before the descent of the Spirit. And hence He adds, But tarry ye in the city of Jerusalem, until ye be endued with power from on high. (ut sup.) But why did not the Spirit come while Christ was present, or immediately on His departure? Because it was fitting that they should become desirous of grace, and then at length receive it. For we are then most awakened towards God, when difficulties press upon us. It was necessary in the mean time that our nature should appear in Heaven, and the covenants be completed, and that then the Spirit should come, and pure joys be experienced. Mark also what a necessity He imposed upon them of being at Jerusalem, in that He promised that the Spirit should there be given them. For lest they should again flee away after His resurrection, by this expectation, as it were a chain, He kept them all there together. But He says, until ye be endued from on high. He did not express the time when, in order that they may be constantly watchful. But why then marvel that He does not reveal to us our last day, when He would not even make known this day which was close at hand. Or He said, Receive ye the Holy Spirit, that He might make them fit to receive it, or indicated as present that which was to come.

Luke 24:51 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But observe, that the Lord submits to our sight the promised rewards. He had promised the resurrection of the body; He rose from the dead, and conferred with His disciples for forty days. It is also promised that we shall be caught up in the clouds through the air; this also He made manifest by His works. For it follows, And it came to pass, while he blessed them, he was parted, &c. But you will say, How does this concern me? Because thou also shalt be taken up in like manner into the clouds. For thy body is of like nature to His body, therefore shall thy body be so light, that it can pass through the air. For as is the head, so also is the body; as the beginning, so also the end. See then how thou art honoured by this beginning. Man was the lowest part of the rational creation, but the feet have been made the head, being lifted up aloft into the royal throne in their head.

Malachi 1:10 — DEMONSTRATION AGAINST THE PAGANS 7:1

Scripture did not pass over in silence the rejection of the Jews. Notice how the prophet Malachi foretold this too. "Behold, among you the doors will be shut, and fire will not be kindled on my altar for anything." He also foretold who would now pay God worship. "From the rising of the sun to its going down, my name has been glorified among the nations." And again he said, "And in every place incense is offered to me and a pure sacrifice." Do you see how he made clear the nobility of worship? How he showed that the new worship had a special honor and differed from the old? Worship will not be confined to a place or a way of sacrifice, nor will it consist in savor or smoke or omens; it will be a different ritual.

Malachi 1:10 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5:12.3

The Jews did return from Babylon, they did recover the city, they did rebuild the temple, and they did offer sacrifices. But it was only after all this that Malachi predicted the coming of the present desolation and the abolition of Jewish sacrifices. This is what he said speaking in God's behalf: " 'Shall I for your sakes accept your persons?' says the Lord God almighty. 'For from the rising of the sun, even to its setting, my name is glorified among the nations; and everywhere they bring incense to my name, and a pure offering. But you have profaned it.' "

Malachi 1:10 — DEMONSTRATION AGAINST THE PAGANS 43

After their captivity in Babylon the Jews did rebuild their temple and restored the place where they were allowed to observe all the rituals according to the law. But now the power of Christ, the power that founded the church, has also destroyed their restored temple. And their prophets foretold this and showed that God would reject Judaism and introduce a new way of worship.

Malachi 2:7 — COMMENTARY ON GALATIANS 1

See the apostle's wisdom; to obviate the objection that he was prompted by vainglory to applaud his own doctrine, he includes himself also in his anathema. And as they betook themselves to authority, that of James and John, he mentions angels also, saying, "Tell me not of James and John; if one of the most exalted angels of heaven corrupt the gospel, let him be anathema." The phrase "of heaven" is purposely added, because priests are also called angels. "For the priest's lips should keep knowledge, and they should seek the law at his mouth, for he is the messenger angel of the Lord of the hosts."

Malachi 3:1 — Homily on the Gospel of Matthew 37

And what sort of connexion may this have with what was said before? Much, assuredly, and in full accordance therewith. Yea, by this topic also He proceeds to urge and press them into the faith of Himself; and at the same time likewise, He is speaking in agreement with what had been before said by John. "For if all things are fulfilled even down to John, I am "He that should come." For all the prophets," saith He, "and the law prophesied until John." For the prophets would not have ceased, unless I were come. Expect therefore nothing further, neither wait for any one else. For that I am He is manifest both from the prophets ceasing, and from those that every day "take by force" the faith that is in me. For so manifest is it and certain, that many even take it by force. Why, who hath so taken it? tell me. All who approach it with earnestness of mind. Then He states also another infallible sign, saying, "If ye will receive it, he is Elias, which was for to come." For "I will send you," it is said, "Elias the Tishbite, who shall turn the heart of the father to the children." This man then is Elias, if ye attend exactly, saith He. For "I will send," saith He, "my messenger before Thy face." And well hath He said, "If ye will receive it," to show the absence of force. For I do not constrain, saith He. And this He said, as requiring a candid mind, and showing that John is Elias, and Elias John. For both of them received one ministry, and both of them became forerunners. Wherefore neither did He simply say, "This is Elias," but, "If ye are willing to receive it, this is he," that is, if with a candid mind ye give heed to what is going on. And He did not stop even at this, but to the words, "This is Elias, which was for to come," He added, to show that understanding is needed, "He that hath ears to hear, let him hear."

Malachi 3:2 — DEMONSTRATION AGAINST THE PAGANS 11:1-3

The same Christ who did all this will hereafter stand before us as our judge. Certainly the prophets did not pass over this but foretold it. Some saw him in that very form which he would stand before us; others predicted this only in words. Daniel was in the midst of the barbarians and the Babylonians when he saw Christ coming in the clouds. Listen to what he said: "I beheld, and lo! One like the Son of man was coming on the clouds. And he advanced to the ancient of days and was presented before him; and to him was given the government and the kingdom, and all the peoples, tribes and languages serve him." And Daniel hinted at God's court and judgment when he said, "The thrones were set, and the books were opened. A river of fire rolled before him. Thousands upon thousands ministered to him, and myriads waited on him." [Daniel not only revealed that, but also he showed the honor that the just would have when he said, "He gave judgment to the holy ones of the most high, and the holy ones possessed the kingdom."] And that judgment will come through fire. Malachi said, "He is coming [like the fire of a refiner's furnace, and] like the soap of the fullers." And then the just will enjoy great honor. And Daniel was speaking of the resurrection when he said, "Those lying in the dust shall arise."

Malachi 4:2 — AGAINST THE ANOMOEANS, HOMILY 7:5-6

A person who has no knowledge of the sea could not sail in full daylight with such confidence and ease as the helmsman sails in the middle of the night, when the sea shows itself in a more formidable mood. Why is this? The helmsman is wide-awake and quite calm as he puts to practice his skill in sailing. He keeps careful watch not only on the pathways of the sea and the courses of the stars but also on the assaults of the winds. The helmsman's wisdom and knowledge are great. So it is that many a time when the blast of a more violent gale has struck his ship and is about to swamp it, he has the wisdom to make many a quick change in the angle of his sails. He runs before the wind and puts an end to all danger from the gale. By pitting his skill against the violence of the winds' blasts, he snatches his vessel from the storm. Those sailors voyage over waters we can see and hear and feel. Although they are searching for this world's goods, they continuously keep their minds watchful and alert. All the more must we keep ourselves prepared in the same way they do. Surely the careless person faces a greater danger, while the sober one is more secure. This ship of ours is not constructed of timbers but is joined fast together with the divine Scriptures. The stars in the sky do not guide us on our way, but the Sun of justice steers our ship on its course. As we sit at the tiller, we are not waiting for the blasts of wind. We are waiting for the gentle breath of the Spirit.

Matthew 1:1 — Homily on the Gospel of Matthew 3

Why Joseph's genealogy is traced, who had no part in the birth. And one cause we have mentioned already; but it is necessary to mention likewise the other, that which is more mystical and secret than the first. What then is this? He would not that it should be manifest to the Jews, at the time of the birth, that Christ was born of a virgin. Nay, be not troubled at the strangeness of the saying. For it is no statement of mine, but of our fathers, wonderful and illustrious men. For if He disguised many things from the first, calling Himself Son of Man, and hath not everywhere clearly unfolded to us even His equality with the Father; why dost thou wonder at His having for a time disguised this also, taking order as He was for a certain great and marvellous purpose? But what kind of marvel? it may be asked. That the Virgin should be preserved, and delivered from evil suspicion. For if this had been discovered by the Jews from the beginning, they would have stoned the Virgin, making the report a handle for mischief, and would have condemned her for adultery. For if in regard to the other matters, for which they had frequent precedents likewise in the old dispensation, they were quite shameless in their obstinacy (for so, because He had cast out devils, they called Him possessed; and because He healed on the Sabbath day, they supposed Him to be an adversary of God; and yet oftentimes even before this had the Sabbath been broken), what would they not have said, if this had been told them? Especially as they had all time before this on their side, in that it never had produced any such thing. For if after so many miracles they still called Him son of Joseph, how before the miracles would they have believed that He was born of a virgin? It is then for this reason that both Joseph has his genealogy traced, and the Virgin betrothed to him. For if even he, who was both a just and wondrous man, required many things, in order that he should receive that which had come to pass; an angel, and the vision in dreams, and the testimony from the prophets; how could the Jews, being both dull and depraved, and of so unfriendly spirit towards Him, have admitted this idea into their minds? For the strangeness and novelty thereof would be sure greatly to disturb them, and the fact that they had never so much as heard of such a thing having happened in the times of their forefathers. For as the man who was once persuaded that He is Son of God, would after that have no cause to doubt concerning this too; so he who was accounting Him to be a deceiver and an adversary of God, how could he but have been yet more offended by this, and have been led on unto the opposite notion? For this cause neither do the apostles at the first directly say this, but while of His resurrection they discourse much and often (forasmuch as of this there were examples in the times before, although not such as this); that He was born of a virgin they do not say always: nay, not even His mother herself ventured to utter this. See, for instance, what saith the Virgin even to Himself: "Behold, Thy father and I have sought Thee." For if this suspicion had been entertained, neither would He any longer have been accounted to be a Son of David, and this opinion not being held, many other evils besides would have arisen. For this cause neither do the angels say these things to all, but to Mary only, and Joseph; but when showing to the shepherds the glad tidings of that which was come to pass, they no longer added this.

Matthew 1:1 — Homily on the Gospel of Matthew 2

"The book of the generation of Jesus Christ, Son of David, Son of Abraham." "What sayest thou? Didst thou not promise to discourse of the Only-begotten Son of God, and dost thou make mention of David, a man born after a thousand generations, and say that he is both father and ancestor?" Stay, seek not to learn all at once, but gently and by little and little. Why, it is in the vestibule that thou art standing, by the very porch; why then dost thou hasten towards the inner shrine? As yet thou hast not well marked all without. For neither for a while do I declare unto thee that other generation: or rather not even this which cometh after, for it is unutterable, and unspeakable. And before me the Prophet Isaiah hath told thee this; where when proclaiming His passion, and His great care for the world, and admiring who He was, and what He became, and whither He descended, he cried out loud and clear, saying thus, "Who shall declare His generation?" It is not then of that we are now to speak, but of this beneath, this which took place on earth, which was amongst ten thousand witnesses. And concerning this again we will relate in such wise as it may be possible for us, having received the grace of the Spirit. For not even this may any one set forth altogether plainly, forasmuch as this too is most awful. Think not, therefore, it is of small things thou art hearing, when thou hearest of this birth, but rouse up thy mind, and straightway tremble, being told that God hath come upon earth. For so marvellous was this, and beyond expectation, that because of these things the very angels formed a choir, and in behalf of the world offered up their praise for them, and the prophets from the first were amazed at this, that "He was seen upon earth, and conversed with men." Yea, for it is far beyond all thought to hear that God the Unspeakable, the Unutterable, the Incomprehensible, and He that is equal to the Father, hath passed through a virgin's womb, and hath vouchsafed to be born of a woman, and to have Abraham and David for forefathers. But why do I say Abraham and David? For what is even more amazing, there are those women, whom we have lately mentioned. Hearing these things, arise, and surmise nothing low: but even because of this very thing most of all shouldest thou marvel, that being Son of the Unoriginate God, and His true Son, He suffered Himself to be called also Son of David, that He might make thee Son of God. He suffered a slave to be father to Him, that He might make the Lord Father to thee a slave. Seest thou at once from the beginning of what nature are the Gospels? If thou doubt concerning the things that pertain to thee from what belongs to Him believe these also. For it is far more difficult, judging by human reason, for God to become man, than for a man to be declared a Son of God. When therefore thou art told that the Son of God is Son of David and of Abraham, doubt not any more that thou too, the son of Adam, shall be son of God. For not at random, nor in vain did He abase Himself so greatly, only He was minded to exalt us. Thus He was born after the flesh, that thou mightest be born after the Spirit; He was born of a woman, that thou mightest cease to be the son of a woman. Wherefore the birth was twofold, both made like unto us, and also surpassing ours. For to be born of a woman indeed was our lot, but "to be born not of blood, nor of the will of flesh, nor of man," but of the Holy Ghost, was to proclaim beforehand the birth surpassing us, the birth to come, which He was about freely to give us of the Spirit.

Matthew 1:2 — Homily on the Gospel of Matthew 3

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

Matthew 1:3 — Homily on the Gospel of Matthew 3

But besides what we have said, there is another cause also, wherefore he hath mentioned even this history; for to be sure, Zara's name was not cast at random on that of Phares. (For indeed it was irrelevant, and superfluous, when he had mentioned Phares, from whom he was to trace Christ's genealogy, to mention Zara also.) Wherefore then did he mention him? When Thamar was on the point of giving birth to them, the pangs having come upon her, Zara put forth his hand first. Then the midwife, when she saw this, in order that the first should be known, bound his hand with scarlet; but the child, when he was bound, drew in his hand, and when he had drawn it in, Phares came forth first, and then Zara. The midwife when she saw this said, "Why was the hedge broken up for thee?" Seest thou the dark expression of mysteries? For it was not without purpose that these things were recorded for us: since neither was it worth our study to learn, what it might be that the midwife said; nor worth a narrative to know, that he who came out second, put forth his hand first. What then is the mysterious lesson? First, from the name of the child we learn what is inquired, for Phares is "a division," and "a breach." And moreover from the thing itself, which took place; for it was not in the order of nature that, having thrust out his hand, he should draw it in again when bound; these things neither belonged to a movement directed by reason, nor did they take place in the way of natural consequence. For after the hand had found its way out, that another child should come forth before was perhaps not unnatural; but that he should draw it back, and give a passage for another, was no longer after the manner of children at the birth, but the grace of God was present with the children, ordering these things, and sketching out for us by them a sort of image of the things that were to come. What then? Some of those who have examined these things accurately say, that these children are a type of the two nations. And so in order that thou mightest learn that the polity of the latter people shone forth previously to the origin of the former, the child that hath the hand stretched forth doth not show itself entire, but draws even it in again; and after his brother had glided forth whole, then he too appears entire. And this took place also with regard to the two nations. I mean, that after the polity of the Church had been manifested in the times of Abraham, and then had been withdrawn in the midst of its course, the Jewish people came, and the legal polity, and then the new people appeared entire with their own laws. Wherefore also the midwife saith, "Why was the hedge broken up for thee?" because the law coming in had broken in upon the freedom of the polity. For indeed the Scripture is ever wont to call the law a hedge; as the prophet saith: "Thou hast broken down her hedge, so that all they which pass by the way do pluck off her grapes:" and, "I have set a hedge about it:" and Paul, "Having broken down the middle wall of the hedge." But others say, that the saying, "Why was the hedge broken up for thee?" was spoken touching the new people: for this at its coming put down the law.

Matthew 1:5-6 — Homily on the Gospel of Matthew 3

Seest thou that it was not for few nor small causes that he brought to our remembrance the whole history concerning Judah? For this end he hath mentioned Ruth also and Rahab, the one an alien, the other an harlot, that thou mayest learn that He came to do away with all our ills. For He hath come as a Physician, not as a Judge. Therefore in like manner as those of old took harlots for wives, even so God too espoused unto Himself the nature which had played the harlot: and this also prophets from the beginning declare to have taken place with respect to the Synagogue. But that spouse was ungrateful towards Him who had been an husband to her, whereas, the Church, when once delivered from the evils received from our fathers, continued to embrace the Bridegroom. See, for instance, what befell Ruth, how like it is to the things which belong to us. For she was both of a strange race, and reduced to the utmost poverty, yet Boaz when he saw her neither despised her poverty nor abhorred her mean birth, as Christ having received the Church, being both an alien and in much poverty, took her to be partaker of the great blessings. But even as Ruth, if she had not before left her father, and renounced household and race, country and kindred, would not have attained unto this alliance; so the Church too, having forsaken the customs which men had received from their fathers, then, and not before, became lovely to the Bridegroom. Of this therefore the prophet discourses unto her, and saith, "Forget thy people, and thy father's house, so shall the king have pleasure in thy beauty." This Ruth did too, and because of this she became a mother of kings, even as the Church did likewise. For of her David himself sprung. So then to shame them by all these things, and to prevail on them not to be high-minded, he hath both composed the genealogy, and brought forward these women. Yes, for this last, through those who intervened, was parent to the great king, and of these David is not ashamed. For it cannot, nay, it cannot be that a man should be good or bad, obscure or glorious, either by the virtue or by the vice of his forefathers; but if one must say somewhat even paradoxical, he shines forth the more, who not being of worthy ancestors, has yet become excellent.

Matthew 1:16 — Homily on the Gospel of Matthew 4

Having then mentioned all His forefathers, and ending with Joseph, he did not stop at this, but added, "Joseph the husband of Mary;" intimating that it was for her sake he traced his genealogy also. Then, lest when thou hast heard of the "husband of Mary," thou shouldest suppose that Christ was born after the common law of nature, mark, how he sets it right by that which follows. "Thou hast heard," saith he, "of an husband, thou hast heard of a mother, thou hast heard a name assigned to the child, therefore hear the manner too of the birth. "The birth of Jesus Christ was on this wise." "Of what kind of birth art thou telling me, I pray thee, since thou hast already mentioned His ancestors?" "I still wish to tell thee the manner also of His birth." Seest thou, how he wakens up the hearer? For as though he were about to speak of something unusual, he promises to tell also the manner thereof. And observe a most admirable order in the things he hath mentioned. For he did not proceed directly to the birth, but puts us in mind first, how many generations he was from Abraham, how many from David, and from the captivity of Babylon; and thus he sets the careful hearer upon considering the times, to show that this is the Christ who was preached by the prophets. For when thou hast numbered the generations, and hast learnt by the time that this is He, thou wilt readily receive likewise the miracle which took place in His birth. Thus, being about to tell of a certain great thing, His birth of a virgin, he first shadows over the statement, until he hath numbered the generations, by speaking of "an husband of Mary;" or rather he doth even put in short space the narration of the birth itself, and then proceeds to number also the years, reminding the hearer, that this is He, of whom the patriarch Jacob had said, He should then at length come, when the Jewish rulers had come to an end; of whom the prophet Daniel had proclaimed beforehand, that He should come after those many weeks. And if any one, counting the years spoken of to Daniel by the angel in a number of weeks, would trace down the time from the building of the city to His birth, by reckoning he will perceive the one to agree with the other.

Matthew 1:17 — Homily on the Gospel of Matthew 4

He hath divided all the generations into three portions, to indicate that not even when their form of government was changed did they become better, but alike under an aristocracy, and under a king, and under an oligarchy, they were in the same evil ways, and whether popular leaders, or priests, or kings controlled them, it was no advantage to them in the way of virtue. But wherefore hath he in the middle portion passed over three kings, and in the last, having set down twelve generations, affirmed them to be fourteen? The former question I leave for you to examine; for neither is it needful for me to explain all things to you, lest ye should grow indolent: but the second we will explain. To me then he seems in this place to be putting in the place of a generation, both the time of the captivity, and Christ Himself, by every means connecting Him with us. And full well doth he put us in mind of that captivity, making it manifest that not even when they went down thither, did they become more sober-minded; in order that from everything His coming may be shown to be necessary. Wherefore, that he was not acting without an object, or by chance, when he distributed Christ's forefathers into three portions, is plain from what hath been said. And mark, too, whence he begins, and where he ends. From Abraham to David; from David to the captivity of Babylon; from this unto Christ Himself. For both at the beginning he put the two in close succession, David and Abraham, and also in summing up he mentions both in the same way. And this, because, as I have already said, it was to them that the promises were made. But why can it be, that as he mentioned the captivity of Babylon, he did not mention also the descent into Egypt? Because they had ceased to be any longer afraid of the Egyptians, but the Babylonians they dreaded still. And the one thing was ancient, but the other fresh, and had taken place of late. And to the one they were carried down for no sins, but to the other, transgressions were the cause of their being removed.

Matthew 1:18 — Homily on the Gospel of Matthew 4

"The birth of Jesus Christ was on this wise." "Of what kind of birth art thou telling me, I pray thee, since thou hast already mentioned His ancestors?" "I still wish to tell thee the manner also of His birth." Seest thou, how he wakens up the hearer? For as though he were about to speak of something unusual, he promises to tell also the manner thereof. And observe a most admirable order in the things he hath mentioned. For he did not proceed directly to the birth, but puts us in mind first, how many generations he was from Abraham, how many from David, and from the captivity of Babylon; and thus he sets the careful hearer upon considering the times, to show that this is the Christ who was preached by the prophets. For when thou hast numbered the generations, and hast learnt by the time that this is He, thou wilt readily receive likewise the miracle which took place in His birth. Thus, being about to tell of a certain great thing, His birth of a virgin, he first shadows over the statement, until he hath numbered the generations, by speaking of "an husband of Mary;" or rather he doth even put in short space the narration of the birth itself, and then proceeds to number also the years, reminding the hearer, that this is He, of whom the patriarch Jacob had said, He should then at length come, when the Jewish rulers had come to an end; of whom the prophet Daniel had proclaimed beforehand, that He should come after those many weeks. How then was He born, I pray thee? "When as His mother Mary was espoused:" He saith not "virgin," but merely "mother;" so that his account is easy to be received. And so having beforehand prepared the hearer to look for some ordinary piece of information, and by this laying hold of him, after all he amazes him by adding the marvellous fact, saying, "Before they came together, she was found with child of the Holy Ghost." He saith not, "before she was brought to the bridegroom's house;" for indeed she was therein. It being the way of the ancients for the most part to keep their espoused wives in their house: in those parts, at least, where one may see the same practised even now. Thus also Lot's sons-in-law were in his house with him. Mary then herself likewise was in the house with Joseph. And wherefore did she not conceive before her espousal? It was, as I said at first, that what had been done might be concealed awhile, and that the Virgin might escape every evil suspicion. For when he, who had most right of all to feel jealousy, so far from making her a show, or degrading her, is found even receiving and cherishing her after her conception; it was quite clear that, unless he had fully persuaded himself that what was done was of the operation of the Holy Spirit, he would not have kept her with him, and ministered to her in all other things. And most properly hath he said, that "she was 'found' with child," the sort of expression that is wont to be used with respect to things strange, and such as happen beyond all expectation, and are unlooked for. Proceed therefore no further, neither require anything more than what hath been said; neither say thou, "But how was it that the Spirit wrought this of a virgin?" For if, when nature is at work, it is impossible to explain the manner of the formation; how, when the Spirit is working miracles, shall we be able to express these? And lest thou shouldest weary the evangelist, or disturb him by continually asking these things, he hath said who it was that wrought the miracle, and so withdrawn himself. "For I know," saith he, "nothing more, but that what was done was the work of the Holy Ghost." Shame on them who busy themselves touching the generation on high. For if this birth, which hath witnesses without number, and had been proclaimed so long a time before, and was manifested and handled with hands, can by no man be explained; of what excess of madness do they come short who make themselves busy and curious touching that unutterable generation? For neithe…

Matthew 1:19 — Homily on the Gospel of Matthew 4

"And Joseph her husband, being," saith he "a just man, and not willing to make her a public example, was minded to put her away privily." Having said that it was of the Holy Ghost, and without cohabitation, he establishes his statement in another way again. Lest any one should say, "Whence doth this appear? Who hath heard, who hath seen any such thing ever come to pass?"-or lest you should suspect the disciple as inventing these things to favor his Master;-he introduces Joseph as contributing, by what he underwent, to the proof of the things mentioned; and by his narrative all but says, "If thou doubt, me, and if thou suspect my testimony, believe her husband." For "Joseph," saith he, "her husband, being a just man." By "a just man" in this place he means him that is virtuous in all things. For both freedom from covetousness is justice, and universal virtue is also justice; and it is mostly in this latter sense that the Scripture uses the name of justice; as when it saith, "a man that was just and true;" and again, "they were both just." Being then "just," that is good and considerate, "he was minded to put her away privily." For this intent he tells what took place before Joseph's being fully informed, that thou mightest not mistrust what was done after he knew. However, such a one was not liable to be made a public example only, but that she should also be punished was the command of the law. Whereas Joseph remitted not only that greater punishment, but the less likewise, namely, the disgrace. For so far from punishing, he was not minded even to make an example of her. Seest thou a man under self-restraint, and freed from the most tyrannical of passions. For ye know how great a thing jealousy is: and therefore He said, to whom these things are clearly known, "For full of jealousy is the rage of a husband;" "he will not spare in the day of vengeance:" and "jealousy is cruel as the grave." And we too know of many that have chosen to give up their lives rather than fall under the suspicion of jealousy. But in this case it was not so little as suspicion, the burden of the womb entirely convicting her. But nevertheless he was so free from passion as to be unwilling to grieve the Virgin even in the least matters. Thus, whereas to keep her in his house seemed like a transgression of the law, but to expose and bring her to trial would constrain him to deliver her to die; he doth none of these things, but conducts himself now by a higher rule than the law. For grace being come, there must needs henceforth be many tokens of that exalted citizenship. For as the sun, though as yet he show not his beams, doth from afar by his light illumine more than half the world; so likewise Christ, when about to rise from that womb, even before He came forth, shone over all the world. Wherefore, even before her travail, prophets danced for joy, and women foretold what was to come, and John, when he had not yet come forth from the belly, leaped from the very womb. Hence also this man exhibited great self-command, in that he neither accused nor upbraided, but only set about putting her away.

Matthew 1:20 — Homily on the Gospel of Matthew 4

The matter then being in this state, and all at their wits' end, the angel comes to solve all their difficulties. But it is worth inquiring, why the angel did not speak sooner, before the husband had such thoughts: but, "when he thought on it," not until then, he came; for it is said, "While he thought on these things, the angel" comes. And yet to her he declares the good tidings even before she conceived. And this again contains another difficulty; for even though the angel had not spoken, wherefore was the Virgin silent, who had been informed by the angel; and why, when she saw her betrothed husband in trouble, did she not put an end to his perplexity? Wherefore then did not the angel speak before Joseph became troubled. For we must needs explain the former difficulty first. For what reason then did he not speak? Lest Joseph should be unbelieving, and the same happen to him as to Zacharias. For when the thing was visible, belief was thenceforth easy; but when it had not yet a beginning, it was not equally easy to receive his saying. For this reason the angel spake not at the first, and through the same cause the Virgin too held her peace. For she did not think to obtain credit with her betrothed husband, in declaring to him a thing unheard of, but rather that she should provoke him the more, as though she were cloking a sin that had been committed. Since if she herself, who was to receive so great a favor, is affected somewhat after the manner of man, and saith, "How shall this be, seeing I know not a man?" much more would he have doubted; and especially when hearing it from the woman who was under suspicion. Wherefore the Virgin saith nothing to him, but the angel, the time demanding it, presents himself to him. Why then, it may be asked, did he not so in the Virgin's case also, and declare the good tidings to her after the conception? Lest she should be in agitation and great trouble. For it were likely that she, not knowing the certainty, might have even devised something amiss touching herself, and have gone on to strangle or to stab herself, not enduring the disgrace. For wondrous indeed was that Virgin, and Luke points out her excellency, saying, that when she heard the salutation, she did not straightway pour herself out, neither did she accept the saying, but "was troubled," seeking "what manner of salutation this might be." Now she who was of such perfect delicacy would even have been distracted with dismay at the thought of her shame, not expecting, by whatever she might say, to convince any one who should hear of it, but that what had happened was adultery. Therefore to prevent these things, the angel came before the conception. Besides that, it was meet that womb should be free from trouble which the Maker of all things entered; and the soul rid of all perturbation, which was thought worthy to become the minister of such mysteries. For these reasons He speaks to the Virgin before the conception, but to Joseph at the time of travail. And this many of the simpler sort, not understanding, have said there is a discordance; because Luke saith it was Mary to whom he declared the good tidings, but Matthew, that it was Joseph; not knowing that both took place. And this sort of thing it is necessary to bear in mind throughout the whole history; for in this way we shall solve many seeming discordances. The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself. "While he thought on these things, an angel appeareth to Joseph in a dream." Seest thou the mildness of the husband? So far from punishing, he did not even declare it to any one, no not even to her whom he suspected, but was thinking it over with himself, as aiming to conceal the cause even from the Virgin herself. For neither is it said that he was minded to "cast her…

Matthew 1:21 — Homily on the Gospel of Matthew 4

Or rather, not by things past only, but likewise by things to come, he wins him over. "And she shall bring forth," saith he, "a Son, and thou shall call His name Jesus." "For do not thou, because He is of the Holy Ghost, imagine that thou art an alien to the ministry of this dispensation. Since although in the birth thou hast no part, but the Virgin abode untouched, nevertheless, what pertains to a father, not injuring the honor of virginity, that do I give thee, to set a Name on that which is born: for 'thou shalt call Him.' For though the offspring be not thine, yet shalt thou exhibit a father's care towards Him. Wherefore I do straightway, even from the giving of the name, connect thee with Him that is born." Then lest on the other hand any one should from this suspect him to be the father, hear what follows, with what exact care he states it. "She shall bring forth," he saith, "a Son:" he doth not say, "bring forth to thee," but merely "she shall bring forth," putting it indefinitely: since not to him did she bring forth, but to the whole world. For this cause too the angel came bringing His name from Heaven, hereby again intimating that this is a wondrous birth: it being God Himself who sends the name from above by the angel to Joseph. For neither was this without an object, but a treasure of ten thousand blessings. Wherefore the angel also interprets it, and suggests good hopes, in this way again leading him to belief. For to these things we are wont to be more inclined, and therefore are also fonder of believing them. So having established his faith by all, by the past things, by the future, by the present, by the honor given to himself, he rings in the prophet also in good time, to give his suffrage in support of all these. But before introducing him, he proclaims beforehand the good things which were to befall the world through Him. And what are these? Sins removed and done away. "For He shall save His people from their sins." Here again the thing is signified to be beyond all expectation. For not from visible wars, neither from barbarians, but what was far greater than these, from sins, he declares the glad tidings of deliverance; a work which had never been possible to any one before. But wherefore, one may ask, did he say, "His people," and not add the Gentiles also? That he might not startle the hearer yet a while. For to him that listens with understanding he darkly signified the Gentiles too. For "His people" are not the Jews only, but also all that draw nigh and receive the knowledge that is from Him. And mark how he hath by the way discovered to us also His dignity, by calling the Jewish nation "His people." For this is the word of one implying nought else, but that He who is born is God's child, and that the King of those on high is the subject of his discourse. As neither doth forgiving sins belong to any other power, but only to that single essence.

Matthew 1:22-23 — Homily on the Gospel of Matthew 5

"Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying." In a tone worthy of the wonder, with all his might he hath uttered his voice, saying, "Now all this was done." For when he saw the sea and the abyss of the love of God towards man, and that actually come to pass which never had been looked for, and nature's laws broken, and reconciliations made, Him who is above all come down to him that is lower than all, and "the middle walls of partition broken," and the impediments removed, and many more things than these done besides; in one word he hath put before us the miracle, saying, "Now all this was done that it might be fulfilled which was spoken of the Lord." For, "think not," saith he, "that these things are now determined upon; they were prefigured of old." Which same thing, Paul also everywhere labors to prove. And the angel proceeds to refer Joseph to Isaiah; in order that even if he should, when awakened, forget his own words, as newly spoken, he might by being reminded of those of the prophet, with which he had been nourished up continually, retain likewise the substance of what he had said. And to the woman he mentioned none of these things, as being a damsel and unskilled in them, but to the husband, as being a righteous man and one who studied the prophets, from them he reasons. And before this he saith "Mary, thy wife;" but now, when he hath brought the prophet before him, he then trusts him with the name of virginity; for Joseph would not have continued thus unshaken, when he heard from him of a virgin, unless he had first heard it also from Isaiah. For indeed it was nothing novel that he was to hear out of the prophets, but what was familiar to him, and had been for a long time the subject of his meditations. For this cause the angel, to make what he said easy to be received, brings in Isaiah. And neither here doth he stop, but connects the discourse with God. For he doth not call the saying Isaiah's, but that of the God of all things. For this cause he said not, "that it might be fulfilled which was spoken of Isaiah," but "which was spoken of the Lord." For the mouth indeed was Isaiah's, but the oracle was wafted from above.

Matthew 1:23 — Homily on the Gospel of Matthew 5

What then saith this oracle? "Behold, a virgin shall be with child, and shall bring forth a son, and they shall call His name Emmanuel." How was it then, one may say, that His name was not called Emmanuel, but Jesus Christ? Because he said not, "thou shalt call," but "they shall call," that is, the multitude, and the issue of events. For here he puts the event as a name: and this is customary in Scripture, to substitute the events that take place for names. Therefore, to say, "they shall call" Him "Emmanuel," means nothing else than that they shall see God amongst men. For He hath indeed always been amongst men, but never so manifestly. But if Jews are obstinate, we will ask them, when was the child called, "Make speed to the spoil, hasten the prey?" Why, they could not say. How is it then that the prophet said, "Call his name Maher-shalal-hash-baz?" Because, when he was born, there was a taking and dividing of spoils, therefore the event that took place in his time is put as his name. And the city, too, it is said, shall be called "the city of righteousness, the faithful city Sion." And yet we nowhere find that the city was called "righteousness," but it continued to be called Jerusalem. However, inasmuch as this came to pass in fact, when the city underwent a change for the better, on that account he saith it is so called. For when any event happens which marks out him who brings it to pass, or who is benefited by it, more clearly than his name, the Scripture speaks of the truth of the event as being a name to him.

Matthew 1:24 — Homily on the Gospel of Matthew 5

"Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him." Seest thou obedience, and a submissive mind? Seest thou a soul truly wakened, and in all things incorruptible? For neither when he suspected something painful or amiss could he endure to keep the Virgin with him; nor yet, after he was freed from this suspicion, could he bear to cast her out, but he rather keeps her with him, and ministers to the whole Dispensation. "And took unto him Mary his wife." Seest thou how continually the evangelist uses this word, not willing that that mystery should be disclosed as yet, and annihilating that evil suspicion?

Matthew 1:25 — Homily on the Gospel of Matthew 5

"And took unto him Mary his wife." Seest thou how continually the evangelist uses this word, not willing that that mystery should be disclosed as yet, and annihilating that evil suspicion? And when he had taken her, "he knew her not, till she had brought forth her first-born Son." He hath here used the word "till," not that thou shouldest suspect that afterwards he did know her, but to inform thee that before the birth the Virgin was wholly untouched by man. But why then, it may be said, hath he used the word, "till"? Because it is usual in Scripture often to do this, and to use this expression without reference to limited times. For so with respect to the ark likewise, it is said, "The raven returned not till the earth was dried up." And yet it did not return even after that time. And when discoursing also of God, the Scripture saith, "From age until age Thou art," not as fixing limits in this case. And again when it is preaching the Gospel beforehand, and saying, "In his days shall righteousness flourish, and abundance of peace, till the moon be taken away," it doth not set a limit to this fair part of creation. So then here likewise, it uses the word "till," to make certain what was before the birth, but as to what follows, it leaves thee to make the inference. Thus, what it was necessary for thee to learn of Him, this He Himself hath said; that the Virgin was untouched by man until the birth; but that which both was seen to be a consequence of the former statement, and was acknowledged, this in its turn he leaves for thee to perceive; namely, that not even after this, she having so become a mother, and having been counted worthy of a new sort of travail, and a child-bearing so strange, could that righteous man ever have endured to know her. For if he had known her, and had kept her in the place of a wife, how is it that our Lord commits her, as unprotected, and having no one, to His disciple, and commands him to take her to his own home? How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, "For neither did His brethren believe in Him."

Matthew 2:1-2 — Homily on the Gospel of Matthew 6

We have need of much wakefulness, and many prayers, that we may arrive at the interpretation of the passage now before us, and that we may learn who these wise men were, and whence they came, and how; and at whose persuasion, and what was the star. Or rather, if ye will, let us first bring forward what the enemies of the truth say. Because the devil hath blown upon them with so violent a blast, as even from this passage try to arm them against the words of truth. What then do they allege? "Behold," say they, "even when Christ was born a star appeared; which is a sign that astrology may be depended on." How then, if He had His birth according to that law, did He put down astrology, and take away fate, and stop the mouths of demons, and cast out error, and overthrow all such sorcery? And what moreover do the wise men learn from the star of itself? That He was King of the Jews? And yet He was not king of this kingdom; even as He said also to Pilate, "My kingdom is not of this world." At any rate He made no display of this kind, for He had neither guards armed with spear or shield, nor horses, nor chariots of mules, nor any other such thing around Him; but He followed this life of meanness and poverty, carrying about with Him twelve men of mean estate. And even if they knew Him to be a king, for what intent are they come? For surely this is not the business of astrology, to know from the stars who are born, but from the hour when men are born to predict what shall befall them: so it is said. But these were neither present with the mother in her pangs, nor did they know the time when He was born, neither did they, beginning at that moment, from the motion of the stars compute what was to happen: but conversely, having a long time before seeing a star appear in their own country, they come to see Him that was born.

Matthew 2:3 — Homily on the Gospel of Matthew 6

But "when Herod," saith the Scripture, "had heard, he was troubled, and all Jerusalem with him." Herod naturally, as being king, and afraid both for himself and for his children; but why Jerusalem? Surely the prophets had foretold Him a Saviour, and Benefactor, and a Deliverer from above. Wherefore then was Jerusalem troubled? From the same feeling which caused them before also to turn away from God when pouring His benefits on them, and to be mindful of the flesh-pots of Egypt, while in the enjoyment of great freedom. But mark, I pray thee, the accuracy of the prophets. For this selfsame thing also had the prophet foretold from the first, saying, "They would be glad, if they had been burnt with fire; for unto us a Child is born, unto us a Son is given." But nevertheless, although troubled, they seek not to see what hath happened, neither do they follow the wise men, nor make any particular inquiry; to such a degree were they at once both contentious and careless above all men. For when they had reason rather to pride themselves that the king was born amongst them, and had attracted to Him the land of the Persians, and they were on the point of having all subject to them, as though their affairs had advanced towards improvement, and from the very outset His empire had become so glorious; nevertheless, they do not even for this become better. And yet they were but just delivered from their captivity there; and it was natural for them to think (even if they knew none of those things that are high and mysterious, but formed their judgment from what is present only), "If they thus tremble before our king at His birth, much more when grown up will they fear and obey Him, and our estate will be more glorious than that of the barbarians." But none of these things thoroughly awakens them, so great was their dullness, and with this their envy also: both which we must with exact care root out of our mind; and he must be more fervent than fire who is to stand in such an array.

Matthew 2:4-5 — Homily on the Gospel of Matthew 7

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

Matthew 2:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Observe the exactness of the prophecy; it is not He shall be in Bethlehem, but shall come out of Bethlehem; showing that He should be only born there. What reason is there for applying this to Zorobabel, as some do? For his goings forth were not from everlasting; nor did he go forth from Bethlehem, but was born in Babylonia. The expression, art not the least, is a further proof, for none but Christ could make the town where He was born illustrious. And after that birth, there came men from the utmost ends of the earth to see the stable and manger. He calls Him not 'the Son of God,' but (he Ruler who shall govern My people Israel; for thus He ought to condescend at the first, that they should not be scandalized, but should preach such things as more pertained to salvation, that they might be gained. Who shall rule My people Israel, is said mystically, for those of the Jews who believed; for if Christ ruled not all the Jews, theirs is the blame. Meanwhile he is silent respecting the Gentiles, that the Jews might not be scandalized. Mark this wonderful ordinance; Jews and Magi mutually instruct each other; the Jews learn of the Magi that a star had proclaimed Christ in the east, the Magi from the Jews that the Prophets had spoken of Him of old. Thus confirmed by a twofold testimony, they would look with more ardent faith for One whom the brightness of the star and the voice of the Prophets equally proclaimed.

Matthew 2:5-6 — Homily on the Gospel of Matthew 7

"But why," one may say, "if He was to come from thence, did He live in Nazareth after the birth, and obscure the prophecy?" Nay, He did not obscure it, but unfolded it the more. For the fact, that while His mother had her constant residence in the one place, He was born in the other, shows the thing to have been done by a Divine dispensation. And for this cause, let me add, neither did He remove from thence straightway after His birth, but abode forty days, giving opportunity to them that were disposed to be inquisitive to examine all things accurately. Because there were in truth many things to move them to such an inquiry, at least if they had been disposed to give heed to them. Thus at the coming of the wise men the whole city was in a flutter, and together with the city the king, and the prophet was brought forward, and a court of high authority was summoned; and many other things too were done there, all which Luke relates minutely. Such were what concerns Anna, and Simeon, and Zacharias, and the angels, and the shepherds; all which things were to the attentive sufficient to give hints for ascertaining what had taken place.

Matthew 2:6 — Homily on the Gospel of Matthew 7

But mark also the exactness of the prophecy. For it does not say, "He will abide" in Bethlehem," but "He will come out" thence. So that this too was a subject of prophecy, His being simply born there. Some of them, however, being past shame, say that these things were spoken of Zerubbabel. But how can they be right? For surely "his goings forth" were not "from of old, from everlasting." And how can that suit him which is said at the beginning, "Out of thee shall He come forth:" Zorobabel not having been born in Judaea, but in Babylon, whence also he was called Zorobabel, because he had his origin there? And as many as know the Syrians' language know what I say. And together with what hath been said, all the time also since these things is sufficient to establish the testimony. For what saith he? "Thou art not the least among the princes of Judah," and he adds the cause of the pre-eminence, saying, "out of thee shall He come." But no one else hath made that place illustrious or eminent, excepting Him alone. For example: since that birth, men come from the ends of the earth to see the manger, and the site of the shed. And this the prophet foretold aloud from the first, saying, "Thou art not the least among the princes of Judah;" that is, among the heads of tribes. By which expression he comprehended even Jerusalem.

Matthew 2:7 — Homily on the Gospel of Matthew 7

"Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared:" Attempting to slay that which was born, an act of extreme folly not of madness only; since what had been said and done was enough to have withholden him from any such attempt. For those occurrences were not after the manner of man. A star, I mean, calling the wise men from on high; and barbarians making so long a pilgrimage, to worship Him that lay in swaddling clothes and a manger; and prophets too from of old, proclaiming beforehand all this; these and all the rest were more than human events: but nevertheless, none of these things restrained him. For such a thing is wickedness. It falls foul of itself, and is ever attempting impossibilities. And mark his utter folly. If on the one hand he believed the prophecy, and accounted it to be unchangeable, it was quite clear that he was attempting impossibilities; if again he disbelieved, and did not expect that those sayings would come to pass, he need not have been in fear and alarm, nor have formed any plot on that behalf. So that in either way his craft was superfluous. And this too came of the utmost folly, to think that the wise men would make more account of him than of the Child that was born, for the sake of which they had come so long a journey. For if, before they saw, they were so inflamed with longing for Him; after they had seen with their eyes, and been confirmed by the prophecy, how hoped he to persuade them to betray the young Child to him? Nevertheless, many as were the reasons to withhold him, he made the attempt; and having "privily called the wise men, he inquired of them." Because he thought that Jews would be concerned in favor of the Child, and he never could expect that they would fall away unto such madness as to be willing to give up to His enemies their Protector and Saviour, and Him who was come for the deliverance of their nation.

Matthew 2:8 — Homily on the Gospel of Matthew 7

Having therefore called them, he saith, "Go and search diligently for the young Child; and when ye have found Him, bring me word again, that I may come and worship Him also." Seest thou his extreme folly? Why, if thou sayest these things in sincerity, wherefore dost thou inquire privily? But if intending to plot against Him, how is it thou dost not perceive, that from the fact of their being asked secretly the wise men will be able to perceive thy craft? But as I have already said, a soul taken captive by any wickedness becomes more utterly senseless than any thing. And he said not, "go and learn concerning the King," but "concerning the young Child;" for he could not even endure to call Him by the name of His dominion. But the wise men perceive nothing of this, by reason of their exceeding reverence (for they never could have expected that he could have gone on to so great wickedness, and would have attempted to form plots against a dispensation so marvellous): and they depart suspecting none of these things, but from what was in themselves auguring all that would be in the rest of mankind.

Matthew 2:9 — Homily on the Gospel of Matthew 7

"And, lo! the star, which they saw in the east, went before them." For therefore only was it hidden, that having lost their guide, they might come to be obliged to make inquiry of the Jews, and so the matter might be made evident to all. Since after they have made inquiries, and have had His enemies for informants, it appears to them again. And mark how excellent was the order; how in the first place after the star the people of the Jews receives them, and the king, and these bring in the prophecy to explain what had appeared: how next, after the prophet, an angel again took them up and taught them all things; but for a time they journey from Jerusalem to Bethlehem by the guidance of the star, the star again journeying with them from that place also; that hence too thou mightest learn, that this was not one of the ordinary stars, for there is not so much as one star that hath this nature. And it not merely moved, but "went before them," drawing and guiding them on in mid-day. "But what need of this star any more," one may ask, "when the place was ascertained?" In order that the Child also might be seen. For there was not anything to make Him manifest, since the house was not conspicuous, neither was His mother glorious, or distinguished. There was need then of the star, to set them by the place. Wherefore it re-appears on their coming out of Jerusalem, and stays not, before it hath reached the manger. And marvel was linked on to marvel; for both were strange things, as well the magi worshipping, as the star going before them; and enough to attract even such as were made all of stone. For if the wise men had said, they had heard prophets say these things, or that angels had discoursed with them in private, they might have been disbelieved; but now, when the vision of the star appeared on high, even they that were exceeding shameless had their mouths stopped. Moreover, the star, when it stood over the young Child, stayed its course again: which thing itself also was of a greater power than belongs to a star, now to hide itself, now to appear, and having appeared to stand still. Hence they too received an increase of faith. For this cause they rejoiced also, that they had found what they were seeking, that they had proved messengers of truth, that not without fruit had they come so great a journey; so great a longing (so to speak) had they for Christ. For first it came and stood over His very head, showing that what is born is Divine; next standing there, it leads them to worship Him; being not simply barbarians, but the wiser sort amongst them. Seest thou, with how great fitness the star appeared? Why; because even after the prophecy, and after the interpretation of the chief priests and scribes, they still had their minds turned towards it.

Matthew 2:10-11 — Homily on the Gospel of Matthew 7

Shame upon Marcion, shame upon Paul of Samosata, for refusing to see what those wise men saw, the forefathers of the Church; for I am not ashamed so to call them. Let Marcion be ashamed, beholding God worshipped in the flesh. Let Paul be ashamed, beholding Him worshipped as not being merely a man. As to His being in the flesh, that first is signified by the swaddling clothes and the manger; as to their not worshipping Him as a mere man, they declare it, by offering Him, at that unripe age, such gifts as were meet to be offered to God. And together with them let the Jews also be ashamed, seeing themselves anticipated by barbarians and magi, whilst they submit not so much as to come after them. For indeed what happened then was a type of the things to come, and from the very beginning it was shown that the Gentiles would anticipate their nation. "But how was it," one may ask, "that not at the beginning, but afterwards, He said, 'Go ye, and make disciples of all nations'?" Because the occurrence was a type, as I said, of the future, and a sort of declaration of it beforehand. For the natural order was that Jews should come unto Him first; but forasmuch as they of their own choice gave up their proper benefit, the order of things was inverted. Since not even in this instance should the wise men have come before the Jews, nor should persons from so great a distance have anticipated those who were settled about the very city, nor should those who had heard nothing have prevented them that were nurtured in so many prophecies. But because they were exceedingly ignorant of their own blessings, those from Persia anticipate those at Jerusalem. And this indeed is what Paul also saith: "It was necessary that the word of the Lord should first have been spoken to you, but seeing ye have judged yourselves unworthy, lo, we turn to the Gentiles." For even though before they did not obey, at any rate when they heard it from the wise men, they ought to have made all haste; but they would not. Therefore, while those are slumbering, these run before.

Matthew 2:10-11 — Homily on the Gospel of Matthew 8

How then saith Luke, that He was lying in the manger? Because at the birth indeed she presently laid Him there (for, as was not unlikely, in that large assemblage for the taxing, they could find no house; which Luke also signifies, by saying, "Because there was no room, she laid Him" there); but afterwards she took Him up, and held Him on her knees. For no sooner was she arrived at Bethlehem than she brought her pangs to an end, that thou mayest thence also learn the whole dispensation, and that these things were not done at random, or by chance, but that they all were in course of accomplishment, according to some Divine foreknowledge, and prophetic order. But what was it that induced them to worship? For neither was the Virgin conspicuous, nor the house distinguished, nor was any other of the things which they saw apt to amaze or attract them. Yet they not only worship, but also "open their treasures," and "offer gifts;" and gifts, not as to a man, but as to God. For the frankincense and the myrrh were a symbol of this. What then was their inducement? That which wrought upon them to set out from home and to come so long a journey; and this was both the star, and the illumination wrought of God in their mind, guiding them by little and little to the more perfect knowledge. For, surely, had it not been so, all that was in sight being ordinary, they would not have shown so great honor. Therefore none of the outward circumstances was great in that instance, but it was a manger, and a shed, and a mother in poor estate; to set before thine eyes, naked and bare, those wise men's love of wisdom, and to prove to thee, that not as mere man they approached Him, but as a God, and Benefactor. Wherefore neither were they offended by ought of what they saw outwardly, but even worshipped, and brought gifts; gifts not only free from Judaical grossness, in that they sacrificed not sheep and calves, but also coming nigh to the self-devotion of the Church, for it was knowledge and obedience and love that they offered unto Him.

Matthew 2:12 — Homily on the Gospel of Matthew 8

See from this also their faith, how they were not offended, but are docile, and considerate; neither are they troubled, nor reason with themselves, saying, "And yet, if this Child be great, and hath any might, what need of flight, and of a clandestine retreat? and wherefore can it be, that when we have come openly and with boldness, and have stood against so great a people, and against a king's madness, the angel sends us out of the city as runaways and fugitives?" But none of these things did they either say or think. For this most especially belongs to faith, not to seek an account of what is enjoined, but merely to obey the commandments laid upon us.

Matthew 2:13-15 — Homily on the Gospel of Matthew 8

Rather, however, both the people and the patriarch, going down thither, and coming up thence, were together completing the type of this His return. Thus, as they went down to avoid death by famine, so He death by conspiracy. But whereas they on their arrival were for the time delivered from the famine, this man, when He had gone down, sanctified the whole land, by setting His foot thereon. At least it is observable how, in the midst of His humiliations, the tokens of His Godhead are disclosed. Thus, first of all, the angel saying, "Flee into Egypt," did not promise to journey with them, either in their descent or return; intimating that they have a great fellow-traveller, the Child that had been born; such an one as actually changed all things immediately on His appearing, and wrought so that His enemies should minister in many ways to this Economy. Thus magi and barbarians, leaving the superstition of their fathers, are come to worship: thus Augustus ministers to the birth at Bethlehem by the decree for the taxing; Egypt receives and preserves Him, driven from His home, and plotted against, and obtains a sort of first impulse towards her union unto Him; so that when in after-time she should hear Him preached by the apostles, she might have this at least to glory of, as having received Him first. And yet this privilege did belong unto Palestine alone; but the second proved more fervent than the first.

Matthew 2:13 — Homily on the Gospel of Matthew 8

"And when they were departed, behold, an angel appeareth to Joseph in a dream, saying, Arise, and take the young Child and His mother, and flee into Egypt." There is something here worth inquiring into, both touching the magi, and touching the Child; for if even they were not troubled, but received all with faith, it is worthy of examination on our part, why they and the young Child are not preserved, continuing there, but they as fugitives go into Persia, He with His mother into Egypt. But what? should He have fallen into the hands of Herod, and having fallen, not have been cut off? Nay, He would not have been thought to have taken flesh upon Him; the greatness of the Economy would not have been believed. For if, while these things are taking place, and many circumstances are being ordered mysteriously after the manner of men, some have dared to say that His assumption of our flesh is a fable; in what degree of impiety would they not have been wrecked, had He done all in a manner becoming His Godhead, and according to His own power? As to the wise men, He sends them off quickly, at once both commissioning them as teachers to the land of the Persians, and at the same time intercepting the madness of the king, that he might learn that he was attempting things impossible, and might quench his wrath, and desist from this his vain labor. For not alone openly to subdue His enemies, but also to deceive them with ease, is worthy of His power.

Matthew 2:15 — Homily on the Gospel of Matthew 8

But wherefore, it may be said, is the young Child sent into Egypt? In the first place, the evangelist himself hath mentioned the cause, saying, "That it might be fulfilled, Out of Egypt have I called my Son." And at the same time beginnings of fair hopes were thenceforth proclaimed before to the world. That is, since Babylon and Egypt, most in the whole earth, were burnt up with the flame of ungodliness, He, signifying from the first that He means to correct and amend both, and inducing men hereby to expect His bounties in regard of the whole world likewise, sent to the one the wise men, the other He Himself visited with His mother.

Matthew 2:16 — Homily on the Gospel of Matthew 9

"Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth." Yet surely it was a case not for anger, but for fear and awe: he ought to have perceived that he was attempting impossible things. But he is not refrained. For when a soul is insensible and incurable, it yields to none of the medicines given by God. See for example this man following up his former efforts, and adding many murders to one, and hurried down the steep any whither. For driven wild by this anger, and envy, as by some demon, he takes account of nothing, but rages even against nature herself, and his anger against the wise men who had mocked him he vents upon the children that had done no wrong: venturing then in Palestine upon a deed akin to the things that had been done in Egypt. For he "sent forth," it is said, "and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men."

Matthew 2:17-18 — Homily on the Gospel of Matthew 9

"Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, Rachel weeping for her children, and would not be comforted, because they are not." Thus having filled the hearer with horror by relating these things: the slaughter so violent and unjust, so extremely cruel and lawless; he comforts him again, by saying, Not from God's wanting power to prevent it did all this take place, nor from any ignorance of His, but when He both knew it, and foretold it, and that loudly by His prophet. Be not troubled then, neither despond, looking unto His unspeakable providence, which one may most clearly see, alike by what He works, and by what He permits.

Matthew 2:19-20 — Homily on the Gospel of Matthew 9

"But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph saying, Arise, and take the young Child and His mother, and go into the land of Israel." He no more saith "fly," but "go." Seest thou again after the temptation refreshment? then after the refreshment danger again? in that he was freed indeed from his banishment, and came back again to his own country; and beheld the murderer of the children brought to the slaughter; but when he hath set foot on his own country, he finds again a remnant of the former perils, the son of the tyrant living, and being king.

Matthew 2:22 — Homily on the Gospel of Matthew 9

But how did Archelaus reign over Judaea, when Pontius Pilate was governor? Herod's death had recently taken place, and the kingdom had not yet been divided into many parts; but as he had only just ended his life, the son for a while kept possession of the kingdom "in the room of his father Herod;" his brother also bearing this name, which is the reason why the evangelist added, "in the room of his father Herod." It may be said, however, "if he was afraid to settle in Judaea on account of Archelaus, he had cause to fear Galilee also on account of Herod." I answer, By his changing the place, the whole matter was thenceforward thrown into shade; for the whole assault was upon "Bethlehem and the coasts thereof." Therefore now that the slaughter had taken place, the youth Archelaus had no other thought, but that the whole was come to an end, and that amongst the many, He that was sought had been destroyed. And besides, his father having come to such an end of his life before his eyes, he became for the future more cautious about further proceedings, and about urging on that course of iniquity.

Matthew 2:22-23 — Homily on the Gospel of Matthew 9

Joseph therefore comes to Nazareth, partly to avoid the danger, partly also delighting to abide in his native place. To give him the more courage, he receives also an oracle from the angel touching this matter. Luke, however, doth not say that he came there by Divine warning, but that when they had fulfilled all the purification, they returned to Nazareth. What then may one say? That Luke is giving an account of the time before the going down to Egypt, when he saith these things. For He would not have brought them down thither before the purification, in order that nothing should be done contrary to the law, but he waited for her to be purified, and to go to Nazareth, and that then they should go down to Egypt. Then, after their return, He bids them go to Nazareth. But before this they were not warned of God to go thither, but yearning after their native place, they did so of their own accord. For since they had gone up for no other cause but on account of the taxing, and had not so much as a place where to stay, when they had fulfilled that for which they had come up, they went down to Nazareth.

Matthew 2:23 — Homily on the Gospel of Matthew 9

We see here the cause why the angel also, putting them at ease for the future, restores them to their home. And not even this simply, but he adds to it a prophecy, "That it might be fulfilled," saith he, "which was spoken by the prophets, He shall be called a Nazarene." And what manner of prophet said this? Be not curious, nor overbusy. For many of the prophetic writings have been lost; and this one may see from the history of the Chronicles. For being negligent, and continually falling into ungodliness, some they suffered to perish, others they themselves burnt up and cut to pieces. The latter fact Jeremiah relates; the former, he who composed the fourth book of Kings, saying, that after a long time the book of Deuteronomy was hardly found, buried somewhere and lost. But if, when there was no barbarian there, they so betrayed their books, much more when the barbarians had overrun them. For as to the fact, that the prophet had foretold it, the apostles themselves in many places call Him a Nazarene.

Matthew 3:1 — Homily on the Gospel of Matthew 10

How "in those days"? For not then, surely, when He was a child, and came to Nazareth, but thirty years after, John cometh; as Luke also testifies. How then is it said, "in those days"? The Scripture is always wont to use this manner of speech, not only when it is mentioning what occurs in the time immediately after, but also of things which are to come to pass many years later. Thus also, for example, when His disciples came unto Him as He sat on the Mount of Olives, and sought to learn about His coming, and the taking of Jerusalem: and yet ye know how great is the interval between those several periods. I mean, that having spoken of the subversion of the mother city, and completed His discourse on that subject, and being about to pass to that on the consummation, he inserted, "Then shall these things also come to pass;" not bringing together the times by the word then, but indicating that time only in which these things were to happen. And this sort of thing he doth now also, saying, "In those days." For this is not put to signify the days that come immediately after, but those in which these things were to take place, which he was preparing to relate. "But why was it after thirty years," it may be said, "that Jesus came unto His baptism"? After this baptism He was thenceforth to do away with the law: wherefore even until this age, which admits of all sins, He continues fulfilling it all; that no one might say, that because He Himself could not fulfill it, He did it away. For neither do all passions assail us at all times; but while in the first age of life there is much thoughtlessness and timidity, in that which comes after it, pleasure is more vehement, and after this again the desire of wealth. For this cause he awaits the fullness of His adult age, and throughout it all fulfills the law, and so comes to His baptism, adding it as something which follows upon the complete keeping of all the other commandments.

Matthew 3:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) But why must John thus go before Christ with a witness of deeds preaching Him? First; that we might hence learn Christ's dignity, that He also, as the Father has, has prophets, in the words of Zacharias, And thou, Child, shalt be called the Prophet of the Highest. (Luke 1:76.) Secondly; That the Jews might have no cause for offence; as He declared, John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold a gluttonous man. (Luke 7:33.) It needeth moreover that the things concerning Christ should be told by some other first, and not by Himself; or what would the Jews have said, who after the witness of John made complaint, Thou bearest witness of thyself, thy witness is not true. (John 8:13.)

Matthew 3:2 — Homily on the Gospel of Matthew 10

Now that on this account Christ came to His baptism, is from this evident. But wherefore was this baptism devised for Him? For that not of himself did the son of Zacharias proceed to this, but of God who moved him, this Luke also declares, when he saith, "The word of the Lord came unto him," that is, His commandment. And he himself too saith, "He that sent me to baptize with water, the same said to me, upon whom thou shalt see the Spirit descending like a dove, and remaining on Him, the same is He which baptizeth with the Holy Ghost." Wherefore then was he sent to baptize? The Baptist again makes this also plain to us, saying, "I knew Him not, but that He should be made manifest to Israel, therefore am I come baptizing with water." And if this was the only cause, how saith Luke, that "he came into the county about Jordan, preaching the baptism of repentance for the remission of sins?" And yet it had not remission, but this gift pertained unto the baptism that was given afterwards; for in this "we are buried with Him," and our old man was then crucified with Him, and before the cross there doth not appear remission anywhere; for everywhere this is imputed to His blood. And Paul too saith, "But ye are washed, but ye are sanctified," not by the baptism of John, but "in the name of our Lord Jesus Christ, and by the Spirit of our God." And elsewhere too he saith, "John verily preached a baptism of repentance," (he saith not "of remission,") "that they should believe on Him that should come after him." For when the sacrifice was not yet offered, neither had the spirit yet come down, nor sin was put away, nor the enmity removed, nor the curse destroyed; how was remission to take place? What means then, "for the remission of sins?" The Jews were senseless, and had never any feeling of their own sins, but while they were justly accountable for the worst evils, they were justifying themselves in every respect; and this more than anything caused their destruction, and led them away from the faith. This, for example, Paul himself was laying to their charge, when he said, that "they being ignorant of God's righteousness, and going about to establish their own, had not submitted themselves unto the righteousness of God." And again: "What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness; but Israel, which followed after the law of righteousness, hath not attained unto the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by works." Since therefore this was the cause of their evils, John cometh, doing nothing else but bringing them to a sense of their own sins. This, among other things, his very garb declared, being that of repentance and confession. This was indicated also by what he preached, for nothing else did he say, but "bring forth fruits meet for repentance." Forasmuch then as their not condemning their own sins, as Paul also hath explained, made them start off from Christ, while their coming to a sense thereof would set them upon longing to seek after their Redeemer, and to desire remission; this John came to bring about, and to persuade them to repent, not in order that they might be punished, but that having become by repentance more humble, and condemning themselves, they might hasten to receive remission. But let us see how exactly he hath expressed it; how, having said, that he "came preaching the baptism of repentance in the wilderness of Judaea," he adds, "for remission," as though he said, For this end he exhorted them to confess and repent of their sins; not that they should be punished, but that they might more easily receive the subsequent remission. For had they not condemned themselves, they could not have sought after His grace; and not seeking, they could not have obtained remission. Thus that baptism led the way for this; wherefore also he said, that "they should believe on Him which should come after him;" together w…

Matthew 3:3 — Homily on the Gospel of Matthew 10

Conceive, for example, how great a thing it was to see a man after thirty years coming down from the wilderness, being the son of a chief priest, who had never known the common wants of men, and was on every account venerable, and had Isaiah with him. For he too was present proclaiming him, and saying, "This is he who I said should come crying, and preaching throughout the whole wilderness with a clear voice." For so great was the earnestness of the prophets touching these things, that not their own Lord only, but him also who was to minister unto Him, they proclaimed a long time beforehand, and they not only mentioned him, but the place too in which he was to abide, and the manner of the doctrine which he had to teach when he came, and the good effect that was produced by him. See, at least, how both the prophet and the Baptist go upon the same ideas, although not upon the same words. Thus the prophet saith that he shall come saying, "Prepare ye the way of the Lord, make his paths straight." And he himself when he was come said, "Bring forth fruits meet for repentance," which corresponds with, "Prepare ye the way of the Lord." Seest thou that both by the words of the prophet, and by his own preaching, this one thing is manifested alone; that he was come, making a way and preparing beforehand, not bestowing the gift, which was the remission, but ordering in good time the souls of such as should receive the God of all? But Luke expresses somewhat further: not repeating the exordium, and so passing on, but setting down likewise all the prophecy. "For every valley," saith he, "shall be filled; and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways smooth; and all flesh shall see the salvation of God." Dost thou perceive how the prophet hath anticipated all by his words; the concourse of the people. Thus, when he saith, "Every valley shall be filled, and every mountain and hill shall be brought low, and the rough ways shall be made smooth;" he is signifying the exaltation of the lowly, the humiliation of the self-willed, the hardness of the law changed into easiness of faith. For it is no longer toils and labors, saith he, but grace, and forgiveness of sins, affording great facility of salvation. Next he states the cause of these things, saying, "All flesh shall see the salvation of God;" no longer Jews and proselytes only, but also all earth and sea, and the whole race of men. Because by "the crooked things" he signified our whole corrupt life, publicans, harlots, robbers, magicians, as many as having been perverted before afterwards walked in the right way; much as He Himself likewise said, "publicans and harlots go into the kingdom of God before you," because they believed. And in other words also again the prophet declared the self-same thing, thus saying, "Then wolves and lambs shall feed together." For like as here by the hills and valleys, he meant that incongruities of character are blended into one and the same evenness of self-restraint, so also there, by the characters of the brute animals indicating the different dispositions of men, he again spoke of their being linked in one and the same harmony of godliness. Here also, as before, stating the cause. That cause is, "There shall be He that riseth to reign over the Gentiles, in Him shall the Gentiles trust:" much the same as here too he said, "All flesh shall see the salvation of God," everywhere declaring that the power and knowledge of these our Gospels would be poured out to the ends of the world, converting the human race, from a brutish disposition and a fierce temper to something very gentle and mild.

Matthew 3:4 — Homily on the Gospel of Matthew 10

"And the same John had his raiment of camel's hair, and a leathern girdle about his loins." Observe, how the prophets foretold some things, others they left to the evangelists. Wherefore also Matthew both sets down the guided by what they then beheld, to the memory of that blessed man; or rather, even to a greater astonishment. For the one indeed was brought up in cities and in houses, the other dwelt entirely in the wilderness from his very swaddling clothes. For it be away all the ancient ills, the labor, for example, the curse, the sorrow, the sweat; himself also to have certain tokens of such a gift, and to come at once to be above that condemnation. Thus he neither ploughed land, nor opened furrow, he ate not his bread by the sweat of his face, but his table was hastily supplied, and his clothing more easily furnished than his table, and his lodging yet less troublesome than his clothing. For he needed neither roof, nor bed, nor table, nor any other of these things, but a kind of angel's life in this our flesh did he exhibit. For this cause his very garment was of hair, that by his dress he might instruct men to separate themselves from all things human, and to have nothing in common with the earth, but to hasten back to their earlier nobleness, wherein Adam was before he wanted garments or robe. Thus that garb bore tokens of nothing less than a kingdom, and of repentance. And do not say to me, "Whence had he a garment of hair and a girdle, dwelling as he did in the wilderness?" For if thou art to make a difficulty of this, thou wilt also inquire into more things besides; how in the winters, and how in the heats of summer, he continued in the wilderness, and this with a delicate body, and at an immature age? how the nature of his infant flesh endured such great inconstancy of weather, and a diet so uncommon, and all the other hardships arising from the wilderness? Where now are the philosophers of the Greeks, who at random and for nought emulated the shamelessness of the Cynics (for what is the profit of being shut up in a tub, and afterwards running into such wantonness)? they who encompassed themselves with rings and cups, and men servants and maid servants, and with much pomp besides, falling into either extreme. But this man was not so; but he dwelt in the wilderness as in Heaven, showing forth all strictness of self-restraint. And from thence, like some angel from Heaven, he went down unto the cities, being a champion of godliness, and a crowned victor over the world, and a philosopher of that philosophy which is worthy of the heavens. And these things were, when sin was not yet put away, when the law had not yet ceased, when death was not yet bound, when the brazen gates were not yet broken up, but while the ancient polity still was in force. Such is the nature of a noble and thoroughly vigilant soul, for it is everywhere springing forward, and passing beyond the limits set to it; as Paul also did with respect to the new polity. But why, it may be asked, did he use a girdle with his raiment? This was customary with them of old time, before men passed into this soft and loose kind of dress. Thus, for instance, both Peter appears to have been "girded," and Paul; for it saith, "the man that owneth this girdle." And Elijah too was thus strayed, and every one of the saints, because they were at work continually, laboring, and busying themselves either in journeyings, or about some other necessary matter; and not for this cause only, but also with a view of trampling under foot all ornaments, and practising all austerity. This very kind of thing accordingly Christ declares to be the greatest praise of virtue, thus saying, "What went ye out for to see? a man clothed in soft raiment? behold, they that wear soft clothing are in king's houses." But if he, who was so pure, and more glorious than the heaven, and above all prophets, than whom none greater was born, and who had such great boldness of speech, thus exercised…

Matthew 3:5-6 — Homily on the Gospel of Matthew 10

"Then went out to him all Judea, and Jerusalem, and all the region round about Jordan, and were baptized of him, confessing their sins." Seest thou how great power was in the coming of the prophet? how he stirred up all the people; how he led them to a consideration of their own sins? For it was indeed worthy of wonder to behold him in human form showing forth such things and using so great freedom of speech, and rising up in condemnation of all as children, and having his great grace beaming out from his countenance. And, moreover, the appearance of a prophet after the great interval of time contributed to their amazement, because the gift had failed them, and returned to them after a long time. And the nature of his preaching too was strange and unusual. For they heard of none of those things to which they were accustomed; such as wars and battles and victories below, and famine and pestilence, and Babylonians and Persians, and the taking of the city, and the other things with which they were familiar, but of Heaven and of the kingdom there, and of the punishment in hell. And it was for this cause, let me add, that although they that committed revolt in the wilderness, those in the company of Judas, and of Theudas, had been all of them slain no great while before, yet they were not the more backward to go out thither. For neither was it for the same objects that he summoned them, as for dominion, or revolt, or revolution; but in order to lead them by the hand to the kingdom on high. Wherefore neither did he keep them in the wilderness, to take them about with him, but baptizing them, and teaching them the rules concerning self-denial, he dismissed them; by all means instructing them to scorn whatever things are on earth, and to raise themselves up to the things to come, and press on every day. This man then let us also emulate, and forsaking luxury and drunkenness let us go over unto the life of restraint. For this surely is the time of confession both for the uninitiated and for the baptized; for the one, that upon their repentance they may partake of the sacred mysteries; for the others, that having washed away their stain after baptism, they may approach the table with a clean conscience. Let us then forsake this soft and effeminate way of living. For it is not, it is not possible at once both to do penance and to live in luxury. And this let John teach you by his raiment, by his food, by his abode. What then? dost thou require us, you may say, to practise such self-restraint as this? I do not require it, but I advise and recommend it. But if this be not possible to you, let us at least, though in cities, show forth repentance, for the judgment is surely at our doors. But even if it were further off, we ought not even so to be emboldened, for the term of each man's life is the end of the world visually to him that is summoned.

Matthew 3:7 — Homily on the Gospel of Matthew 11

How then doth Christ say, that they did not believe John? Because this was not believing, to decline receiving Him whom he preached. For so they thought they regarded their prophets and their lawgiver, nevertheless He said they had not regarded them, forasmuch as they received not Him, that was foretold by them. "For if ye had believed Moses," saith He, "ye would have believed Me." And after this again, being asked by Christ, "The baptism of John, whence is it?" they said, "If we shall say, Of earth, we fear the people; if we shall say, From heaven, He will say unto us, How then did ye not believe him?" So that from all these things it is manifest that they came indeed and were baptized, yet they did not abide in the belief of that which was preached. For John also points out their wickedness, by their sending unto the Baptist, and saying, "Art thou Elias? Art thou Christ?" wherefore he also added, "they which were sent were of the Pharisees."

Matthew 3:8 — Homily on the Gospel of Matthew 11

However, he stops not at the rebuke, but introduces advice also. For, "Bring forth," says he, "fruits meet for repentance." For to flee from wickedness is not enough, but you must show forth also great virtue. For let me not have that contradictory yet ordinary case, that refraining yourselves for a little while, ye return unto the same wickedness. For we are not come for the same objects as the prophets before. Nay, the things that are now are changed, and are more exalted, forasmuch as the Judge henceforth is coming, His very self, the very Lord of the kingdom, leading unto greater self-restraint, calling us to heaven, and drawing us upward to those abodes. For this cause do I unfold the doctrine also touching hell, because both the good things and the painful are for ever. Do not therefore abide as ye are, neither bring forward the accustomed pleas, Abraham, Isaac, Jacob, the noble race of your ancestors.

Matthew 3:8 — Homily on the Gospel of Matthew 10

But by repentance I mean, not only to forsake our former evil deeds, but also to show forth good deeds greater than those. For, "bring forth," saith he, "fruits meet for repentance." But how shall we bring them forth? If we do the opposite things: as for instance, hast thou seized by violence the goods of others? henceforth give away even thine own. Hast thou been guilty of fornication for a long time? abstain even from thy wife for certain appointed days; exercise continence. Hast thou insulted and stricken such as were passing by? Henceforth bless them that insult thee, and do good to them that smite thee. For it sufficeth not for our health to have plucked out the dart only, but we must also apply remedies to the wound. Hast thou lived in self-indulgence, and been drunken in time past? Fast, and take care to drink water, in order to destroy the mischief that hath so grown up within thee. Hast thou beheld with unchaste eyes beauty that belonged to another? Henceforth do not so much as look upon a woman at all, that thou mayest stand in more safety. For it is said, "Depart from evil, and do good;" and again, "Make thy tongue to cease from evil, and thy lips that they speak no guile." "But tell me the good too." "Seek peace, and pursue it:" I mean not peace with man only, but also peace with God. And he hath well said, "pursue" her: for she is driven away, and cast out; she hath left the earth, and is gone to sojourn in Heaven. Yet shall we be able to bring her back again, if we will put away pride and boasting, and whatsoever things stand in her way, and will follow this temperate and frugal life.

Matthew 3:9 — Homily on the Gospel of Matthew 11

And these things he said, not as forbidding them to say that they were sprung from those holy men, but as forbidding them to put confidence in this, while they were neglecting the virtue of the soul; at once bringing forward publicly what was in their minds, and foretelling things to come. Because after this they are found to say, "We have Abraham to our father, and were never in bondage to any man." Since then it was this, which most of all lifted them up with pride and ruined them, he first puts it down. And see how with his honor paid to the patriarch he combines his correction touching these things. Namely, having said, "Think not to say, We have Abraham to our father," he said not, "for the patriarch shall not be able to profit you anything," but somehow in a more gentle and acceptable manner he intimated the self-same thing, by saying, "For God is able of these stones to raise up children to Abraham." Now some say, that concerning the Gentiles he saith these things, calling them stones, metaphorically; but I say, that the expression hath also another meaning. But of what kind is this? Think not, saith he, that if you should perish, you would make the patriarch childless. This is not, this is not so. For with God it is possible, both out of stones to bring them to that relationship; since at the beginning also it was so done. For it was like the birth of men out of stones, when a child came forth from that hardened womb. This accordingly the prophet also was intimating, when he said, "Look unto the hard rock, whence ye are hewn, and to the hole of the pit, whence ye are digged: look unto Abraham your father, and unto Sarah that bare you." Now of this prophecy, you see, he reminds them, showing that if at the beginning he made him a father, as marvellously as if he had made him so out of stones, it was possible for this now also to come to pass. And see how he both alarms them, and cuts them off: in that he said not, "He had already raised up," lest they should despair of themselves, but that He "is able to raise up:" and he said not, "He is able out of stones to make men," but what was a much greater thing, "kinsmen and children of Abraham." Seest thou how for the time he drew them off from their vain imagination about things of the body, and from their refuge in their forefathers; in order that they might rest the hope of their salvation in their own repentance and continence? Seest thou how by casting out their carnal relationship, he is bringing in that which is of faith?

Matthew 3:9-10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xi.) He does not forbid them to say they are his, but to trust in that, neglecting virtues of the soul. That men should be made out of stones, is like Isaac coming from Sarah's womb; Look into the rock, says Isaiah, whence ye were hewn. Reminding them thus of this prophecy, he shows that it is possible that the like might even now happen. By saying Every, he cuts off all privilege of nobility: as much as to say, Though thou be the son of Abraham, if thou abide fruitless thou shalt suffer the punishment.

Matthew 3:10 — Homily on the Gospel of Matthew 11

Mark then how by what follows also he increases their alarm, and adds intensity to their agonizing fear. For having said that "God is able of these stones to raise up children unto Abraham," he added, "And now also the axe is laid unto the root of the trees," by all means making his speech alarming. For as he from his way of life had much freedom of speech, so they needed his severe rebuke, having been left barren now for a long time. For "why do I say" (such are his words) "that ye are on the point of falling away from your relationship to the patriarch and of seeing other, even those that are of stones, brought in to your preeminence? Nay, not to this point only will your penalty reach, but your punishment will proceed further. For now," saith he, "the axe is laid unto the root of the trees." There is nothing more terrible than this turn of his discourse. For it is no longer "a flying sickle," nor "the taking down of a hedge," nor "the treading under foot of the vineyard;" but an axe exceeding sharp, and what is worse, it is even at the doors. For inasmuch as they continually disbelieved the prophets, and used to say, "Where is the day of the Lord:" and "let the counsel of the Holy One of Israel come, that we may know it," by reason that it was many years before what they said came to pass; to lead them off from this encouragement also, he sets the terrors close to them. And this he declared by saying "now," and by his putting it to "the root." "For the space between is nothing now," saith he, "but it is laid to the very root." And he said not, "to the branches," nor "to the fruits," but "to the root." Signifying, that if they were negligent, they would have incurable horrors to endure, and not have so much as a hope of remedy. It being no servant who is now come, as those before Him were, but the very Lord of all, bringing on them His fierce and most effectual vengeance.

Matthew 3:11-12 — Homily on the Gospel of Matthew 11

For (let me add) on account of this,-lest they should say, "Thou art alarming and pressing, and constraining us, applying an axe, and threatening us with being cut down, yet requiring produce in time of punishment,"-he hath added, to signify the ease of bearing that fruit, "I indeed baptize you with water, but He that cometh after me is mightier than I, the latchet of whose shoe I am not worthy to unloose; He shall baptize you with the Holy Ghost and with fire:" implying hereby that consideration only is needed and faith, not labors and toils; and as it is easy to be baptized, so is it easy to be converted, and to become better men. So having stirred their mind by the fear of God's judgment, and the expectation of His punishment, and by the mention of the axe, and by the loss of their ancestors, and by the bringing in of those other children, and by the double vengeance of cutting off and burning, and having by all means softened their hardness, and brought them to desire deliverance from so great evils; then he brings in what he hath to say touching Christ; and not simply, but with a declaration of His great superiority. Then in setting forth the difference between himself and Him, lest he should seem to say this out of favor, he establishes the fact by comparison of the gifts bestowed by each of them. For he did not at once say, "I am not worthy to unloose the lachet of His shoe;" but when he had first set forth the little value of his own baptism, and had shown that it hath nothing more than to lead them to repentance (for he did not say with water of remission, but of repentance), he sets forth Christ's also, which is full of the unspeakable gift. Thus he seems to say, "Lest, on being told that He cometh after me, thou shouldest despise Him as having come later; learn thou the virtue of His gift, and thou wilt clearly know that I uttered nothing worthy nor great, when I said, 'I am not worthy to unloose the latchet of His shoe.' So too when thou art told, 'He is mightier than I,' do not think I said this in the way of making a comparison. For I am not worthy to be ranked so much as among His servants, no, not even the lowest of His servants, nor to receive the least honored portion of His ministry." Therefore He did not merely say, "His shoes," but not even "the latchet," which kind of office was the very lowest. Then again, lest any one should deem what he had said to be an expression of humility, he adds also the proof from the facts: "For He shall baptize you," saith he, "with the Holy Ghost and with fire."

Matthew 3:12 — Homily on the Gospel of Matthew 11

Then, as having uttered the gentler part of his message, and soothed and relaxed the hearer, he again binds him up, that he may not become remiss. For such was the nature of the Jewish nation; by all encouraging things they were easily puffed up, and corrupted. Wherefore he again adduces his terrors, saying, "Whose fan is in His hand." Thus, as before he had spoken of the punishment, so here he points out the Judge likewise, and introduces the eternal vengeance. For "He will burn the chaff," saith he, "with unquenchable fire." Thou seest that He is Lord of all things, and that He is Himself the Husbandman; albeit in another place He calls His Father the same. For "My Father," saith He, "is the Husbandman." Thus, inasmuch as He had spoken of an axe, lest thou shouldest suppose that the thing needed labor, and the separation was hard to make; by another comparison he suggests the easiness of it, implying that all the world is His; since He could not punish those who were not His own. For the present, it is true, all are mingled together (for though the wheat appears gleaming through, yet it lies with the chaff, as on a threshing floor, not as in a garner), but then, great will be the separation. Where now are they by whom hell-fire is disbelieved? Since surely here are two points laid down, one, that He will baptize with the Holy Ghost, the other, that He will burn up the disobedient. If then that is credible, so is this too, assuredly. Yea, this is why the two predictions are put by him in immediate connection, that by that which hath taken place already, he might accredit the other, as yet unaccomplished. For Christ too Himself in many places doth so, often of the same things, and often of opposites, setting down two prophecies; the one of which He performs here, the other He promises in the future; that such as are too contentious may, from the one which has already come to pass, believe the other also, which is not yet accomplished.

Matthew 3:12 — Homily on the Gospel of Matthew 46

What then, if the tares should remain until the end? "Then I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them." He again reminds them of John's words, introducing Him as judge; and He saith, So long as they stand by the wheat, we must spare them, for it is possible for them even to become wheat; but when they have departed, having profited nothing, then of necessity the inexorable punishment will overtake them.

Matthew 3:13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. x. 1.) Because after His baptism Christ was to put an end to the Law, He therefore came to be baptized at this age, that having so kept the Law, it might not be said that He cancelled it, because He could not observe it.

Matthew 3:13 — Homily on the Gospel of Matthew 12

With the servants the Lord, with the criminals the Judge, cometh to be baptized. But be not thou troubled; for in these humiliations His exaltation doth most shine forth. For He who vouchsafed to be borne so long in a Virgin's womb, and to come forth thence with our nature, and to be smitten with rods, and crucified, and to suffer all the rest which He suffered; why marvellest thou if He vouchsafed also to be baptized, and to come with the rest to His servant. For the amazement lay in that one thing, that being God, He would be made Man; but the rest after this all follows in course of reason.

Matthew 3:14 — Homily on the Gospel of Matthew 12

For this cause, let me add, John also by way of anticipation said all that he had said before, that he "was not worthy to unloose the latchet of His shoe;" and all the rest, as for instance, that He is Judge, and rewards every man according to his desert, and that He will bestow His Spirit abundantly on all; in order that when thou shouldest see Him coming to the baptism, thou mightest not suspect anything mean. Therefore he forbids Him, even when He was come, saying, "I have need to be baptized of Thee, and comest Thou to me?" For, because the baptism was "of repentance," and led men to accuse themselves for their offenses, lest any one should suppose that He too "cometh to Jordan" in this sort of mind, John sets it right beforehand, by calling Him both Lamb, and Redeemer from all the sin that is in the world. Since He that was able to take away the sins of the whole race of men, much more was He Himself without sin. For this cause then he said not, "Behold, He that is without sin," but what was much more, He "that beareth the sin of the world," in order that together with this truth thou mightest receive that other with all assurance, and having received it mightest perceive, that in the conduct of some further economy He cometh to the baptism.

Matthew 3:15 — Homily on the Gospel of Matthew 12

And he said not, "And art Thou baptized of me?" nay, for this he feared to say: but what? "And comest Thou to me?" What then doth Christ? What He did afterwards with respect to Peter, this did He then also. For so he too would have forbidden Him to wash his feet, but when he had heard, "What I do thou knowest not now, but thou shalt know hereafter," and "thou hast no part with me," he speedily withdrew from his determination, and went over to the contrary. And this man again in like manner, when he had heard, "Suffer it to be so now, for thus it becometh us to fulfill all righteousness," straightway obeyed. For they were not unduly contentious, but they manifested both love and obedience, and made it their study to be ruled by their Lord in all things. And mark how He urges him on that very ground which chiefly caused him to look doubtfully on what was taking place; in that He did not say, "thus it is just," but "thus it becometh." For, inasmuch as the point unworthy of Him was in his mind chiefly this, His being baptized by His servant, He stated this rather than anything else, which is directly opposed to that impression: as though He had said, "Is it not as unbecoming that thou avoidest and forbiddest this? nay, for this self-same cause I bid thee suffer it, that it is becoming, and that in the highest degree." And He did not merely say, "suffer," but He added, "now." "For it will not be so forever," saith He, "but thou shalt see me such as thou desirest; for the present, however, endure this." Next He shows also how this "becometh" Him. How then doth it so? "In that we fulfill the whole law;" and to express this He said, "all righteousness." For righteousness is the fulfilling of the commandments. "Since then we have performed all the rest of the commandments," saith He, "and this alone remains, it also must be added: because I am come to do away the curse that is appointed for the transgression of the law. I must therefore first fulfill it all, and having delivered you from its condemnation, in this way bring it to an end. It becometh me therefore to fulfill the whole law, by the same rule that it becometh me to do away the curse that is written against you in the law: this being the very purpose of my assuming flesh, and coming hither."

Matthew 3:15 — Homily on the Gospel of Matthew 10

To prove that this was to Him the last good work of those enjoined by the law, hear His own words: "For thus it becometh us to fulfill all righteousness." Now what He saith is like this: "We have performed all the duties of the law, we have not transgressed so much as one commandment. Since therefore this only remains, this too must be added, and so shall we 'fulfill all righteousness.'" For He here calls by the name of "righteousness" the full performance of all the commandments.

Matthew 3:16 — Homily on the Gospel of Matthew 12

"Then he suffereth Him. And Jesus, when He was baptized, went up straightway out of the water; and, lo, the heavens were opened unto Him, and he saw the Spirit of God descending like a dove, and lighting upon Him." For inasmuch as many supposed that John was greater than He, because John had been brought up all his time in the wilderness, and was son of a chief priest, and was clothed with such raiment, and was calling all men unto his baptism, and had been born of a barren mother; while Jesus, first of all, was of a damsel of ordinary rank (for the virgin birth was not yet manifest to all); and besides, He had been brought up in an house, and held converse with all men, and wore this common raiment; they suspected Him to be less than John, knowing as yet nothing of those secret things; and it fell out moreover that He was baptized of John, which thing added support to this surmise, even if none of those mentioned before had existed; for it would come into their mind that this man was one of the many (for were He not one of the many, He would not have come with the many to the baptism), but that John was greater than He and far more admirable: in order therefore that this opinion might not prevail, the heavens are opened, when He is baptized, and the Spirit comes down, and a voice with the Spirit, proclaiming the dignity of the Only Begotten. For since the voice that said, "This is my beloved Son," would seem to the multitude rather to belong to John, for it added not, "This that is baptized," but simply "This," and every hearer would conceive it to be said concerning the baptizer, rather than the baptized, partly on account of the Baptist's own dignity, partly for all that hath been mentioned; the Spirit came in form of a dove, drawing the voice towards Jesus, and making it evident to all, that "This" was not spoken of John that baptized, but of Jesus who was baptized.

Matthew 3:17 — Homily on the Gospel of Matthew 12

For since the voice that said, "This is my beloved Son," would seem to the multitude rather to belong to John, for it added not, "This that is baptized," but simply "This," and every hearer would conceive it to be said concerning the baptizer, rather than the baptized, partly on account of the Baptist's own dignity, partly for all that hath been mentioned; the Spirit came in form of a dove, drawing the voice towards Jesus, and making it evident to all, that "This" was not spoken of John that baptized, but of Jesus who was baptized. And how was it, one may say, that they did not believe, when these things came to pass? Because in the days of Moses also many wonderful works were done, albeit not such as these; and after all those, the voices, and the trumpets, and the lightnings, they both forged a calf, and "were joined unto Baal-peor." And those very persons too, who were present at the time, and saw Lazarus arise, so far from believing in Him, who had wrought these things, repeatedly attempted even to slay Him. Now if seeing before their eyes one rise from the dead, they were so wicked, why marvel at their not receiving a voice wafted from above? Since when a soul is uncandid and perverse, and possessed by the disease of envy, it yields to none of these things; even as when it is candid it receives all with faith, and hath no great need of these. Speak not therefore thus, "They believed not," but rather inquire, "Did not all things take place which ought to have made them believe?" For by the prophet also God frames this kind of defense of His own ways in general. That is, the Jews being on the point of ruin, and of being given over to extreme punishment; lest any from their wickedness should calumniate His providence, He saith, "What ought I to have done to this vineyard, that I have not done?" Just so here likewise do thou reflect; "what ought to have been done, and was not done?" And indeed whensoever arguments arise on God's Providence, do thou make use of this kind of defense, against those who from the wickedness of the many try to raise a prejudice against it. See, for instance, what astonishing things are done, preludes of those which were to come; for it is no more paradise, but Heaven that is opened.

Matthew 4:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xiii.) Whoever thou art then that after thy baptism sufferest grievous trials, be not troubled thereat; for this thou receivedst arms, to fight, not to sit idle. God does not hold all trial from us; first, that we may feel that we are become stronger; secondly, that we may not be puffed up by the greatness of the gifts we have received; thirdly, that the Devil may have experience that we have entirely renounced him; fourthly, that by it we may be made stronger; fifthly, that we may receive a sign of the treasure entrusted to us; for the Devil would not come upon us to tempt us, did he not see us advanced to greater honours. The Devil is wont to be most urgent with temptation, when he sees us solitary; thus it was in the beginning he tempted the woman when he found her without the man, and now too the occasion is offered to the Devil, by the Saviour's being led into the desert. But that you may learn how great a good is fasting, and what a mighty shield against the Devil, and that after baptism you ought to give attention to fasting and not to lusts, therefore Christ fasted, not Himself needing it, but teaching us by His example. But He exceeded not the measure of Moses and Elias, lest it should bring into doubt the reality of His assumption of the flesh.

Matthew 4:1 — Homily on the Gospel of Matthew 13

Then When? After the descent of the Spirit, after the voice that was borne from above, and said, "This is My Beloved Son, in whom I am well pleased." And what was marvellous, it was of the Holy Spirit; for this, he here saith, led Him up. For since with a view to our instruction He both did and underwent all things; He endures also to be led up thither, and to wrestle against the devil: in order that each of those who are baptized, if after his baptism he have to endure greater temptations may not be troubled as if the result were unexpected, but may continue to endure all nobly, as though it were happening in the natural course of things. Yea, for therefore thou didst take up arms, not to be idle, but to fight. For this cause neither doth God hinder the temptations as they come on, first to teach thee that thou art become much stronger; next, that thou mayest continue modest neither be exalted even by the greatness of thy gifts, the temptations having power to repress thee; moreover, in order that that wicked demon, who is for a while doubtful about thy desertion of him, by the touchstone of temptations may be well assured that thou hast utterly forsaken and fallen from him; fourthly, that thou mayest in this way be made stronger, and better tempered than any steel; fifthly, that thou mayest obtain a clear demonstration of the treasures entrusted to thee. For the devil would not have assailed thee, unless he had seen thee brought to greater honor. Hence, for example, from the beginning, he attacked Adam, because he saw him in the enjoyment of great dignity. For this reason he arrayed himself against Job, because he saw him crowned and proclaimed by the God of all. How then saith He, "Pray that ye enter not into temptation." For this cause he doth not show thee Jesus simply going up, but "led up" according to the principle of the Economy; signifying obscurely by this, that we ought not of ourselves to leap upon it, but being dragged thereto, to stand manfully. And see whither the Spirit led Him up, when He had taken Him; not into a city and forum, but into a wilderness. That is, He being minded to attract the devil, gives him a handle not only by His hunger, but also by the place. For then most especially doth the devil assail, when he sees men left alone, and by themselves. Thus did he also set upon the woman in the beginning, having caught her alone, and found her apart from her husband. Just as when he sees us with others and banded together, he is not equally confident, and makes no attack. Wherefore we have the greatest need on this very account to be flocking together continually, that we may not be open to the devil's attacks.

Matthew 4:2 — Homily on the Gospel of Matthew 13

Having then found Him in the wilderness, and in a pathless wilderness (for that the wilderness was such, Mark hath declared, saying, that He "was with the wild beasts"), behold with how much craft he draws near, and wickedness; and for what sort of opportunity he watches. For not in his fast, but in his hunger he approaches Him; to instruct thee how great a good fasting is, and how it is a most powerful shield against the devil, and that after the font, men should give themselves up, not to luxury and drunkenness, and a full table, but to fasting. For, for this cause even He fasted, not as needing it Himself, but to instruct us. Thus, since our sins before the font were brought in by serving the belly: much as if any one who had made a sick man whole were to forbid his doing those things, from which the distemper arose; so we see here likewise that He Himself after the font brought in fasting. For indeed both Adam by the incontinence of the belly was cast out of paradise; and the flood in Noah's time, this produced; and this brought down the thunders on Sodom. For although there was also a charge of whoredom, nevertheless from this grew the root of each of those punishments; which Ezekiel also signified when he said, "But this was the iniquity of Sodom, that she waxed wanton in pride and in fullness of bread, and in abundance of luxury." Thus the Jews also perpetrated the greatest wickedness, being driven upon transgression by their drunkenness and delicacy. On this account then even He too fasts forty days, pointing out to us the medicines of our salvation; yet proceeds no further, lest on the other hand, through the exceeding greatness of the miracle the truth of His Economy should be discredited. For as it is, this cannot be, seeing that both Moses and Elias, anticipating Him, could advance to so great a length of time, strengthened by the power of God. And if He had proceeded farther, from this among other things His assumption of our flesh would have seemed incredible to many. Having then fasted forty days and as many nights, "He was afterwards an hungered;" affording him a point to lay hold of and approach, that by actual conflict He might show how to prevail and be victorious. Just so do wrestlets also: when teaching their pupils how to prevail and overcome, they voluntarily in the lists engage with others, to afford these in the persons of their antagonists the means of seeing and learning the mode of conquest. Which same thing then also took place. For it being His will to draw him on so far, He both made His hunger known to him, and awaited his approach, and as He waited for him, so He dashed him to earth, once, twice, and three times, with such ease as became Him.

Matthew 4:3 — Homily on the Gospel of Matthew 13

But that we may not, by hurrying over these victories, mar your profit, let us begin from the first assault, and examine each with exact care. Thus, after He was an hungered, it is said, "The tempter came, and said unto Him, If Thou be Son of God, command that these stones be made bread." For, because he had heard a voice borne from above, and saying, "This is My beloved Son;" and had heard also John bearing so large witness concerning Him, and after that saw Him an hungered; he was thenceforth in perplexity, and neither could believe that He was a mere man, because of the things spoken concerning Him; nor on the other hand receive it that He was Son of God, seeing Him as he did in hunger. Whence being in perplexity he utters ambiguous sounds. And much as when coming to Adam at the beginning, he feigns things that are not, that he may learn the things that are; even so here also, not knowing clearly the unutterable mystery of the Economy, and who He may be that is come, he attempts to weave other nets, whereby he thought to know that which was hidden and obscure. And what saith he? "If Thou be Son of God, command that these stones be made bread." He said not, because thou art an hungered, but, "if Thou be Son of God;" thinking to cheat Him with his compliments. Wherefore also he was silent touching the hunger, that he might not seem to be alleging it, and upbraiding Him. For not knowing the greatness of the Economy which was going on, he supposed this to be a reproach to Him. Wherefore flattering Him craftily, he makes mention of His dignity only.

Matthew 4:4 — Homily on the Gospel of Matthew 13

What then saith Christ? To put down his pride, and to signify that there was nothing shameful in what had happened, nor unbecoming His wisdom; that which the other had passed over in silence to flatter Him, He brings forward and sets it forth, saying, "Man shall not live by bread alone." So that He begins with the necessity of the belly. But mark, I pray thee, the craft of that wicked demon, and whence he begins his wrestlings, and how he doth not forget his proper art. For by what means he cast out also the first man, and encompassed him with thousands of other evils, with the same means here likewise he weaves his deceit; I mean, with incontinence of the belly. So too even now one may hear many foolish ones say their bad words by thousands because of the belly. But Christ, to show that the virtuous man is not compelled even by this tyranny to do anything that is unseemly, first hungers, then submits not to what is enjoined Him; teaching us to obey the devil in nothing. Thus, because the first man did hereby both offend God, and transgress the law, as much and more doth He teach thee:-though it be no transgression which he commands, not even so to obey. And why say I, "transgression"? "Why, even though something expedient be suggested by the devils, do not thou," saith He, "even so give heed unto them." Thus, for instance, He stopped the mouths of those devils also, proclaiming Him Son of God. And Paul too again rebuked them, crying this self-same thing; and yet what they said was profitable; but he more abundantly dishonoring them, and obstructing their plot against us, drove them away even when doctrines of salvation were preached by them, closing up their mouths, and bidding them be silent. And therefore neither in this instance did He consent to what was said. But what saith He? "Man shall not live by bread alone." Now His meaning is like this: "God is able even by a word to nourish the hungry man;" bringing him a testimony out of the ancient Scripture, and teaching us, though we hunger, yea, whatever we suffer, never to fall away from our Lord. But if a man say, "still He should have displayed Himself;" I would ask him, with what intent, and for what reason? For not at all that he might believe did the other so speak, but that he might, as he thought, over-argue Him into unbelief. Since the first of mankind were in this way beguiled and over-argued by him, not putting earnest faith in God. For the contrary of what God had said he promised them, and puffed them up with vain hopes, and brought them to unbelief, and so cast them out of the blessings they actually possessed. But Christ signifies Himself not to have consented, either to him then or afterwards to the Jews his partisans, in their demand of signs: invariably instructing us, whatever we may have power to do, yet to do nothing vainly and at random; nor even when want urges to obey the devil.

Matthew 4:6 — Homily on the Gospel of Matthew 13

What then doth this accursed one? Overcome, and unable to persuade Him to do his bidding, and that when pressed by such violent hunger, he proceeds to another thing, saying, "If Thou be Son of God, cast Thyself down; for it is written, He shall give His angels charge concerning Thee, and in their hands they shall bear Thee up." What can the reason be, that at each temptation He adds this, "If Thou be Son of God?" Much the same as he did in that former case, he doth also at this time. That is, as he then slandered God, saying, "In the day ye eat, your eyes shall be opened;" thereby intending to signify, that they were beguiled and overreached, and had received no benefit; even so in this case also he insinuates this same thing, saying, "in vain God hath called Thee Son, and hath beguiled Thee by His gift; for, if this be not so, afford us some clear proof that Thou art of that power." Then, because Christ had reasoned with him from Scripture, he also brings in a testimony of the prophet. But mark thou his folly, even by the very testimony which he produced. For while the testimonies cited by the Lord were both of them spoken with exceeding fitness: his, on the other hand, were chance and random sayings, neither did he bring forward on his part that which applied to the matter in hand. For that it is written, "He shall give His angels charge concerning Thee," this surely is not advice to dash and toss one's self down headlong; and moreover, this was not so much as spoken concerning the Lord. However, this for the time He did not expose, although there was both insult in his manner of speech, and great inconsistency. For of God's Son no man requires these things: but to cast one's self down is the part of the devil, and of demons. Whereas God's part is to raise up even them that are down. And if He ought to have displayed His own power, it would not have been by casting and tossing Himself down at random, but by saving others. But to cast ourselves down precipices, and into pits, pertains properly to his troop. Thus, for example, the juggler among them doth everywhere.

Matthew 4:7 — Homily on the Gospel of Matthew 13

How then doth Christ? He is not indignant, nor provoked, but with that extreme gentleness He reasons with him again from the Scriptures, saying, "Thou shalt not tempt the Lord thy God:" teaching us that we must overcome the devil, not by miracles, but by forbearance and long-suffering, and that we should do nothing at all for display and vainglory. But Christ, even when these things are said, doth not yet reveal Himself, but as man for a while discourses with him. For the sayings, "Man shall not live by bread alone;" and, "Thou shalt not tempt the Lord thy God," suited one not greatly revealing Himself, but representing Himself as one of the many. But marvel thou not, if he in reasoning with Christ oftentimes turn himself about. For as pugilists, when they have received deadly blows, reel about, drenched in much blood, and blinded; even so he too, darkened by the first and the second blow, speaks at random what comes uppermost: and proceeds to his third assault.

Matthew 4:9 — Homily on the Gospel of Matthew 13

And how saith Luke, that "he ended all temptation." To me it seems that in mentioning the chief of the temptations, he had spoken of all, as though the rest too were included in these. For the things that form the substance of innumerable evils are these: to be a slave to the belly, to do anything for vainglory, to be in subjection to the madness of riches. Which accordingly that accursed one considering, set last the most powerful of all, I mean the desire of more: and though originally, and from the beginning, he was travailing to come to this, yet he kept it for the last, as being of more force than the rest. For in fact this is the manner of his wrestling, to apply those things last, which seem more likely to overthrow. And this sort of thing he did with respect to Job likewise. Wherefore in this instance too, having begun with the motives which seem to be viler and weaker, he goes on to the more prevailing. How then are we to get the better of him? In the way which Christ taught us, by fleeing to God for refuge; and neither to be depressed in famine, as believing in God who is able to feed even with a word; nor amidst whatever good things we may receive to tempt Him who gave them, but to be content with the glory which is from above, making no account of that which is of men, and on every occasion to despise what is beyond our need. For nothing doth so make us fall under the power of the devil, as longing for more, and loving covetousness. And this we may see even by what is done now. For now also there are those who say, "All these things will we give thee, if thou wilt fall down and worship;" who are indeed men by nature, but have become his instruments. Since at that time too he approached Him, not by himself only, but also by others. Which Luke also was declaring, when he said, that "he departed from Him for a season;" showing that hereafter he approached Him by his proper instruments.

Matthew 4:10 — Homily on the Gospel of Matthew 13

"Then saith He, Get thee behind me, Satan, for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." For since he was now come to sinning against the Father, saying, that all that is the Father's was his, and was endeavoring to make himself out to be God, as artificer of the universe; He then rebuked him: but not even then with vehemence, but simply, "Get thee hence, Satan;" which itself had in it something of command rather than of rebuke. For as soon as He had said to him, "Get thee hence," He caused him to take to flight; since he brought not against Him any other temptations.

Matthew 4:11 — Homily on the Gospel of Matthew 13

"And, behold, angels came and ministered unto Him." For when the assault was going on, He suffered them not to appear, that He might not thereby drive away the prey; but after He had convicted him in all points, and caused him to take to flight, then they appear: that thou also mayest learn, that after thy victories which are copied from His, angels will receive thee also applauding thee, and waiting as guards on thee in all things. Thus, for example, angels take Lazarus away with them, after the furnace of poverty and of famine and of all distress. For as I have already said, Christ on this occasion exhibits many things, which we ourselves are to enjoy. Forasmuch then as all these things have been done for thee, do thou emulate and imitate His victory. And should any one approach thee of those who are that evil spirit's servants, and savor the things that be of him, upbraiding thee and saying, "If thou art marvellous and great, remove the mountain;" be not troubled, nor confounded, but answer with meekness, and say some such thing as thou hast heard thy Lord say: "Thou shalt not tempt the Lord thy God." Or should he, offering glory and dominion, and an endless amount of wealth, enjoin thee to worship him, do thou stand again manfully. For neither did the devil deal so with the common Lord of us all only, but every day also he brings these his machinations to bear on each of His servants, not in mountains only and in wildernesses, nor by himself: but in cities likewise, in market-places, and in courts of justice, and by means of our own kindred, even men. What then must we do? Disbelieve him altogether, and stop our ears against him, and hate him when he flatters, and when he proffers more, then so much the more shun him. Because in Eve's case also, when he was most lifting her up with hopes, then he cast her down, and did her the greatest evils. Yea, for he is an implacable enemy, and hath taken up against us such war as excludes all treaty. And we are not so earnest for our own salvation, as he is for our ruin. Let us then shun him, not with words only, but also with works; not in mind only, but also in deed; and let us do none of the things which he approves, for so shall we do all those which God approves.

Matthew 4:12 — Homily on the Gospel of Matthew 14

But mark, I pray thee, how in every case when He is about to depart unto the Gentiles, He hath the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles.

Matthew 4:12-13 — Homily on the Gospel of Matthew 14

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

Matthew 4:15-16 — Homily on the Gospel of Matthew 14

But mark, I pray thee, how in every case when He is about to depart unto the Gentiles, He hath the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles. For to show that He neither speaks of the Jewish nation by a part of it, nor signifies obscurely all the tribes; mark how the Prophet distinguishes that place, saying "The land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles, the people which sat in darkness, saw great light:" by darkness here not meaning that which is sensible, but men's errors and ungodliness. Wherefore he also added, "They which sat in the region and shadow of death, to them light is sprung up." For that thou mightest learn that neither the light nor the darkness which he speaks of are sensible, in discoursing of the light, he called it not merely light, but "a great light" which elsewhere he expresses by the word, True: and in describing the darkness, he termed it, "a shadow of death." Then implying that they did not of themselves seek and find, but that God showed Himself to them from above, he saith to them, "Light is sprung up;" that is, the light of itself sprang up and shone forth: it was not that they first ran to the light. For in truth the condition of men was at the worst before Christ's coming. Since they more than "walked in darkness;" they "sat in darkness;" a kind of sign that they did not even hope to be delivered. For as persons not even knowing where to put a step forward, so they sat, overtaken by the darkness, not being able so much as to stand any more.

Matthew 4:16 — Homily on the Gospel of Matthew 14

Then implying that they did not of themselves seek and find, but that God showed Himself to them from above, he saith to them, "Light is sprung up;" that is, the light of itself sprang up and shone forth: it was not that they first ran to the light. For in truth the condition of men was at the worst before Christ's coming. Since they more than "walked in darkness;" they "sat in darkness;" a kind of sign that they did not even hope to be delivered. For as persons not even knowing where to put a step forward, so they sat, overtaken by the darkness, not being able so much as to stand any more.

Matthew 4:17 — Homily on the Gospel of Matthew 14

"From that time:" what time? After John was cast into prison. And wherefore did He not preach to them from the beginning? Indeed what occasion for John at all, when the witness of His works was proclaiming Him? That hence also thou mightest learn His dignity; namely, that as the Fathers, so He too hath prophets; to which purpose Zacharias also spake; "And thou, child, shalt be called the prophet of the Highest." And moreover it was necessary that what concerned Him should be spoken by another first and not by Himself. For if even after both testimonies and demonstrations so many and so great, they said, "Thou bearest record of Thyself, Thy record is not true:" had He, without John's saying anything, come into the midst, and first borne record Himself; what would they not have said? For this cause, neither did He preach before John, nor did He work miracles, until John was cast into prison; lest in this way the multitude should be divided. Therefore also John did no miracle at all; that by this means also might give over the multitude to Jesus, His miracles drawing them unto Him. Again, if even after so many divine precautions, John's disciples, both before and after his imprisonment, were jealousy disposed towards Him, and the people too suspected not Him but John to be the Christ; what would not the result have been, had none of these things taken place? For this cause both Matthew distinctly notes, that "from that time He began to preach;" and when He began His preaching. He Himself also taught this same doctrine, which the other used to preach; and no word as yet concerning Himself doth the doctrine which he preached say. Because it was for the time a great thing even for this to be received, forasmuch as they had not as yet the proper opinion about Him. Therefore also at the beginning He puts nothing severe or grievous, as the other did, mentioning an axe, and a tree cut down; a fan, and a threshing-floor, and unquenchable fire; but His preludes are gracious: the Heavens and the kingdom there are the good tidings which he declares to His hearers.

Matthew 4:18-19 — Homily on the Gospel of Matthew 14

And yet John saith that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when "John was not yet cast into prison;" but here, after he was in confinement. And there Andrew calls Peter, but here Jesus calls both. And John saith, Jesus seeing Simon coming, saith, "Thou art Simon, the Son of Jona, thou shalt be called Cephas, which is by interpretation, a stone." But Matthew saith that he was already called by that name; for his words are, "Seeing Simon that was called Peter." And from the place whence they were called, and from many other things, one may perceive this; and from their ready obedience, and abandonment of all. For now they were well instructed beforehand. Thus, in the other case, Andrew is seen coming into His house, and hearing many things; but here, having heard one bare word, they followed immediately. Since neither was it unnatural for them to follow Him at the beginning, and then leave Him again and return anew to their own craft, when they saw both John thrown into prison, and Himself departing. Accordingly you see that He finds them actually fishing. But He neither forbad them at the first when minded to withdraw, nor having withdrawn themselves, did He let them go altogether; but He gave way when they started aside from Him, and comes again to win them back; which kind of thing is the great point in fishing.

Matthew 4:20 — Homily on the Gospel of Matthew 14

But mark both their faith, and their obedience. For though they were in the midst of their work (and ye know how greedy a thing fishing is), when they heard His command they delayed not, they procrastinated not, they said not, "let us return home, and converse with our kinsfolk," but "they forsook all and followed," even as Elisha did to Elijah. Because such is the obedience which Christ seeks of us, as that we delay not even a moment of time, though something absolutely most needful should vehemently press on us. Wherefore also when some other had come unto Him, and was asking leave to bury his own father, not even this did He permit him to do: to signify that before all we ought to esteem the following of Himself. But if thou should say, "the promise is very great;" even for this do I most admire them, for that when they had not as yet seen any sign, they believed in so great a reach of promise, and accounted all but second to that attendance. And this, because they believed that by what words they were caught, by the same they would be able to catch others also.

Matthew 4:21 — Homily on the Gospel of Matthew 14

To these, then, such was His promise: but to James and John He saith no such thing. For the obedience of those that had gone before had by this time paved the way for these. And besides they had also heard many things before concerning Him. And see how he doth with exact care intimate unto us their poverty also: in that He found them sewing up their nets. So exceeding great was their poverty, that they were mending what was worn out, not being able to buy others. And this too was for the time no small proof of virtue, their bearing poverty with ease, their supporting themselves by honest labor, their being bound one to another by the power of love, their having their father with them, and attending upon them.

Matthew 4:23 — Homily on the Gospel of Matthew 14

When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He was come in accordance with the Father. And while frequenting them, He did not preach only, but also showed forth miracles. And this, because on every occasion, whensoever anything is done strange and surprising, and any polity is introduced, God is wont to work miracles as pledges of His power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He showed forth anew great miracles, in that He reduced again the whole creation to its elements, that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He showed forth those marvellous and great prodigies, and then gave the law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He saith. Thus because the kingdom He was preaching appeared not, by the things that appear, He makes it, though invisible, manifest.

Matthew 4:24 — Homily on the Gospel of Matthew 14

And mark the evangelist's care to avoid superfluity of words; how he tells us not of every one of them that are healed, but in a few words speeds over showers of miracles. For "they brought unto Him," saith he, "all that were sick with divers diseases, and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy, and He healed them." But our inquiry is this; why it can have been that He demanded faith of none of them? For He said not, what we find Him saying after this, "Believe ye that I am able to do this?" because He had not as yet given proof of His power. And besides, the very act of approaching Him, and of bringing others to Him, exhibited no common faith. For they brought them even from far; whereas they would never have brought them, unless they had persuaded themselves of great things concerning Him.

Matthew 5:1-2 — Homily on the Gospel of Matthew 15

See how unambitious He was, and void of boasting: in that He did not lead people about with Him, but whereas, when healing was required, He had Himself gone about everywhere, visiting both towns and country places; now when the multitude is become very great, He sits in one spot: and that not in the midst of any city or forum, but on a mountain and in a wilderness; instructing us to do nothing for display, and to separate ourselves from the tumults of ordinary life, and this most especially, when we are to study wisdom, and to discourse of things needful to be done. But when He had gone up into the mount, and was set down, His disciples came unto Him. Seest thou their growth in virtue? and how in a moment they became better men? Since the multitude were but gazers on the miracles, but these from that hour desired also to hear some great and high thing. And indeed this it was set Him on His teaching, and made Him begin this discourse. For it was not men's bodies only that He was healing, but He was also amending their souls; and again from the care of these He would pass to attendance on the other. Thus He at once varied the succor that He gave, and likewise mingled with the instruction afforded by His words, the manifestation of His glory from His works; and besides, He stopped the shameless mouths of the heretics, signifying by this His care of both parts of our being, that He Himself is the Maker of the whole creation. Therefore also on each nature He bestowed abundant providence, now amending the one, now the other. And it is said, that He opened His mouth, and taught them. And wherefore is the clause added, He opened His mouth? To inform thee that in His very silence He gave instruction, and not when He spoke only: but at one time by opening His mouth, at another uttering His voice by the works which He did. But when thou hearest that He taught them, do not think of Him as discoursing with His disciples only, but rather with all through them. For since the multitude was such as a multitude ever is, and consisted moreover of such as creep on the ground, He withdraws the choir of His disciples, and makes His discourse unto them: in His conversation with them providing that the rest also, who were yet very far from the level of His sayings, might find His lesson of self-denial no longer grievous unto them.

Matthew 5:3 — Homily on the Gospel of Matthew 15

Whence then doth He begin? and what kind of foundations of His new polity doth He lay for us? Let us hearken with strict attention unto what is said. For though it was spoken unto them, it was written for the sake also of all men afterwards. And accordingly on this account, though He had His disciples in His mind in His public preaching, yet unto them He limits not His sayings, but applies all His words of blessing without restriction. For He said not, This or that person, but they who do so, are all of them blessed. So that though thou be a slave, a beggar, in poverty, a stranger, unlearned, there is nothing to hinder thee from being blessed, if thou emulate this virtue. Blessed are the poor in spirit; for theirs is the kingdom of Heaven. What is meant by the poor in spirit? The humble and contrite in mind. For by spirit He hath here designated the soul, and the faculty of choice. That is, since many are humble not willingly, but compelled by stress of circumstances; letting these pass (for this were no matter of praise), He blesses them first, who by choice humble and contract themselves. But why said he not, the humble, but rather the poor? Because this is more than that. For He means here them who are awestruck, and tremble at the commandments of God. Whom also by His prophet Isaiah God earnestly accepting said, To whom will I look, but to him who is meek and quiet, and trembleth at My words? For indeed there are many kinds of humility: one is humble in his own measure, another with all excess of lowliness. It is this last lowliness of mind which that blessed prophet commends, picturing to us the temper that is not merely subdued, but utterly broken, when he saith, The sacrifice for God is a contrite spirit, a contrite and an humble heart God will not despise. And the Three Children also offer this unto God as a great sacrifice, saying, Nevertheless, in a contrite soul, and in a spirit of lowliness, may we be accepted. This Christ also now blesses. For whereas the greatest of evils, and those which make havoc of the whole world, had their entering in from pride - for both the devil, not being such before, did thus become a devil; as indeed Paul plainly declared, saying, Lest being lifted up with pride, he fall into the condemnation of the devil - and the first man, too, puffed up by the devil with these hopes, was made an example of, and became mortal (for expecting to become a god, he lost even what he had; and God also upbraiding him with this, and mocking his folly, said, Behold, Adam is become as one of us); and each one of those that came after did hereby wreck himself in impiety, fancying some equality with God - since, I say, this was the stronghold of our evils, and the root and fountain of all wickedness, He, preparing a remedy suitable to the disease, laid this law first as a strong and safe foundation. For this being fixed as a base, the builder in security lays on it all the rest. But if this be taken away, though a man reach to the Heavens in his course of life, it is all easily undermined, and issues in a grievous end. Though fasting, prayer, almsgiving, temperance, any other good thing whatever, be gathered together in thee; without humility all fall away and perish. It was this very thing that took place in the instance of the Pharisee. For even after he had arrived at the very summit, he went down with the loss of all, because he had not the mother of virtues: for as pride is the fountain of all wickedness, so is humility the principle of all self-command. Wherefore also He begins with this, pulling up boasting by the very root out of the soul of His hearers.

Matthew 5:3 — Homily on the Gospel of Matthew 47

What then, saith one, is the head of virtue? Humility. Wherefore Christ also begins with it, saying, "Blessed are the poor." This head hath not locks and ringlets, but beauty, such as to gain God's favor. For, "Unto whom shall I look," saith He, "but unto him that is meek and humble, and trembleth at my words?" And, "Mine eyes are upon the meek of the earth." And, "The Lord is nigh unto them that are of a contrite heart." This head, instead of locks, and flowing hair, bears sacrifices acceptable to God. It is a golden altar, and a spiritual place of sacrifice; "For a contrite spirit is a sacrifice to God." This is the mother of wisdom. If a man have this, he will have the rest also.

Matthew 5:4 — Homily on the Gospel of Matthew 15

Now having begun, as you see, where most need was, He proceeds to another commandment, one which seems to be opposed to the judgment of the whole world. For whereas all think that they who rejoice are enviable, those in dejection, poverty, and mourning, wretched, He calls these blessed rather than those; saying thus, Blessed are they that mourn. Yet surely all men call them miserable. For therefore He wrought the miracles beforehand, that in such enactments as these He might be entitled to credit. And here too again he designated not simply all that mourn, but all that do so for sins: since surely that other kind of mourning is forbidden, and that earnestly, which relates to anything of this life. This Paul also clearly declared, when he said, The sorrow of the world worketh death, but godly sorrow worketh repentance unto salvation, not to be repented of. These then He too Himself calls blessed, whose sorrow is of that kind; yet not simply them that sorrow did He designate, but them that sorrow intensely. Therefore He did not say, they that sorrow, but they that mourn. For this commandment again is fitted to teach us entire self-control. For if those who grieve for children, or wife, or any other relation gone from them, have no fondness for gain or pleasure during that period of their sorrow; if they aim not at glory, are not provoked by insults, nor led captive by envy, nor beset by any other passion, their grief alone wholly possessing them; much more will they who mourn for their own sins, as they ought to mourn, show forth a self-denial greater than this. Next, what is the reward for these? For they shall be comforted, saith He. Where shall they be comforted! tell me. Both here and there. For since the thing enjoined was exceeding burthensome and galling, He promised to give that, which most of all made it light. Wherefore, if thou wilt be comforted, mourn: and think not this a dark saying. For when God doth comfort, though sorrows come upon thee by thousands like snow-flakes, thou wilt be above them all. Since in truth, as the returns which God gives are always far greater than our labors; so He hath wrought in this case, declaring them that mourn to be blessed, not after the value of what they do, but after His own love towards man. For they that mourn, mourn for misdoings, and to such it is enough to enjoy forgiveness, and obtain wherewith to answer for themselves. But forasmuch as He is full of love towards man, He doth not limit His recompense either to the removal of our punishments, or to the deliverance from our sins, but He makes them even blessed, and imparts to them abundant consolation. But He bids us mourn, not only for our own, but also for other men's misdoings. And of this temper were the souls of the saints: such was that of Moses, of Paul, of David; yea, all these many times mourned for evils not their own.

Matthew 5:5 — Homily on the Gospel of Matthew 15

Blessed are the meek, for they shall inherit the earth. Tell me, what kind of earth? Some say a figurative earth, but it is not this, for nowhere in Scripture do we find any mention of an earth that is merely figurative. But what can the saying mean? He holds out a sensible prize; even as Paul also doth, in that when he had said, Honor thy father and thy mother, he added, For so shalt thou live long upon the earth. And He Himself unto the thief again, Today shalt thou be with me in Paradise. Thus He doth not incite us by means of the future blessings only, but of the present also, for the sake of the grosser sort of His hearers, and such as before the future seek those others. Thus, for example, further on also He said, Agree with thine adversary. Then He appoints the reward of such self-command, and saith, Lest at any time the adversary deliver thee to the judge, and the judge to the officer. Seest thou whereby He alarmed us? By the things of sense, by what happens before our eyes. And again, Whosoever shall say to his brother, Raca, shall be in danger of the council. And Paul too sets forth sensible rewards at great length, and uses things present in his exhortations; as when he is discoursing about virginity. For having said nothing about the heavens there, for the time he urges it by things present, saying, Because of the present distress, and, But I spare you, and, I would have you without carefulness. Thus accordingly Christ also with the things spiritual hath mingled the sensible. For whereas the meek man is thought to lose all his own, He promises the contrary, saying, Nay, but this is he who possesses his goods in safety, namely, he who is not rash, nor boastful: while that sort of man shall often lose his patrimony, and his very life. And besides, since in the Old Testament the prophet used to say continually, The meek shall inherit the earth; He thus weaves into His discourse the words to which they were accustomed, so as not everywhere to speak a strange language. And this He saith, not as limiting the rewards to things present, but as joining with these the other sort of gifts also. For neither in speaking of any spiritual thing doth He exclude such as are in the present life; nor again in promising such as are in our life, doth He limit his promise to that kind. For He saith, Seek ye the kingdom of God, and all these things shall be added unto you. And again: Whosoever hath left houses or brethren, shall receive an hundred fold in this world, and in the future shall inherit everlasting life.

Matthew 5:6 — Homily on the Gospel of Matthew 15

Blessed are they which do hunger and thirst after righteousness. What sort of righteousness? He means either the whole of virtue, or that particular virtue which is opposed to covetousness. For since He is about to give commandment concerning mercy, to show how we must show mercy, as, for instance, not of rapine or covetousness, He blesses them that lay hold of righteousness. And see with what exceeding force He puts it. For He said not, Blessed are they which keep fast by righteousness, but, Blessed are they which do hunger and thirst after righteousness: that not merely anyhow, but with all desire we may pursue it. For since this is the most peculiar property of covetousness, and we are not so enamored of meat and drink, as of gaining, and compassing ourselves with more and more, He bade us to transfer this desire to a new object, freedom from covetousness. Then He appoints the prize, again from things sensible; saying, for they shall be filled. Thus, because it is thought that the rich are commonly made such by covetousness, Nay, saith He, it is just contrary: for it is righteousness that doeth this. Wherefore, so long as thou doest righteously, fear not poverty, nor tremble at hunger. For the extortioners, they are the very persons who lose all, even as he certainly who is in love with righteousness, possesses himself the goods of all men in safety. But if they who covet not other men's goods enjoy so great abundance, much more they who give up their own.

Matthew 5:7 — Homily on the Gospel of Matthew 15

Blessed are the merciful. Here He seems to me to speak not of those only who show mercy in giving of money, but those likewise who are merciful in their actions. For the way of showing mercy is manifold, and this commandment is broad. What then is the reward thereof? For they shall obtain mercy. And it seems indeed to be a sort of equal recompence, but it is a far greater thing than the act of goodness. For whereas they themselves show mercy as men, they obtain mercy from the God of all; and it is not the same thing, man's mercy, and God's; but as wide as is the interval between wickedness and goodness, so far is the one of these removed from the other.

Matthew 5:8 — Homily on the Gospel of Matthew 47

And if thou wilt see the eyes also, behold them exactly delineated with decency and temperance. Wherefore they become also so beautiful and sharpsighted, as to behold even the Lord Himself. For, "Blessed," saith He, "are the pure in heart, for they shall see God."

Matthew 5:8 — Homily on the Gospel of Matthew 15

Blessed are the pure in heart, for they shall see God. Behold again the reward is spiritual. Now He here calls pure, either those who have attained unto all virtue, and are not conscious to themselves of any evil; or those who live in temperance. For there is nothing which we need so much in order to see God, as this last virtue. Wherefore Paul also said, Follow peace with all men, and holiness, without which no man shall see the Lord. He is here speaking of such sight as it is possible for man to have. For because there are many who show mercy, and who commit no rapine, nor are covetous, who yet are guilty of fornication and uncleanness; to signify that the former alone suffices not, He hath added this, much in the same sense as Paul, writing to the Corinthians, bore witness of the Macedonians, that they were rich not only in almsgiving, but also in all other virtue. For having spoken of the noble spirit they had shown in regard of their goods, he saith, They gave also their own selves to the Lord, and to us.

Matthew 5:9 — Homily on the Gospel of Matthew 15

Blessed are the peace-makers. Here He not only takes away altogether our own strife and hatred amongst ourselves, but He requires besides this something more, namely, that we should set at one again others, who are at strife. And again, the reward which He annexes is spiritual. Of what kind then is it? For they shall be called the children of God. Yea, for this became the work of the Only Begotten, to unite the divided, and to reconcile the alienated. Then, lest thou shouldest imagine peace in all cases a blessing, He hath added, Blessed are they which are persecuted for righteousness' sake. That is, for virtue's sake, for succor given to others, and for godliness: it being ever His wont to call by the name of righteousness the whole practical wisdom of the soul.

Matthew 5:10 — Homily on the Gospel of Matthew 15

Blessed are they which are persecuted for righteousness' sake. That is, for virtue's sake, for succor given to others, and for godliness: it being ever His wont to call by the name of righteousness the whole practical wisdom of the soul. Then see the prize again: Because your reward is great in heaven. But thou, though thou hear not of a kingdom given in each one of the blessings, be not discouraged. For although He give different names to the rewards, yet He brings all into His kingdom. Thus, both when He saith, they that mourn shall be comforted; and, they that show mercy shall obtain mercy; and, the pure in heart shall see God; and, the peacemakers shall be called the children of God; nothing else but the Kingdom doth He shadow out by all these sayings. For such as enjoy these, shall surely attain unto that. Think not therefore that this reward is for the poor in spirit only, but for those also who hunger after righteousness, for the meek, and for all the rest without exception. Since on this account He hath set His blessing on them all, that thou mightest not look for anything sensible: for that man cannot be blessed, who is crowned with such things as come to an end with this present life, and hurry by quicker than a shadow.

Matthew 5:11-12 — Homily on the Gospel of Matthew 15

Blessed are ye, when men shall revile you and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad. As if He said, Though they should call you sorcerers, deceivers, pestilent persons, or whatever else, blessed are ye: so He speaks. What could be newer than these injunctions? wherein the very things which all others avoid, these He declares to be desirable; I mean, being poor, mourning, persecution, evil report. But yet He both affirmed this, and convinced not two, nor ten, nor twenty, nor an hundred, nor a thousand men, but the whole world. And hearing things so grievous and galling, so contrary to the accustomed ways of men, the multitudes were astonished. So great was the power of Him who spake. However, lest thou shouldest think that the mere fact of being evil spoken of makes men blessed, He hath set two limitations; when it is for His sake, and when the things that are said are false: for without these, he who is evil spoken of, so far from being blessed, is miserable. But when He had said, your reward is great, he added also another consolation, saying, For so persecuted they the prophets which were before you. Thus, since that first, the promise of the Kingdom, was yet to come, and all in expectation, He affords them comfort from this world; from their fellowship with those who before them had been ill-treated. For think not, saith He, that for something inconsistent in your sayings and enactments ye suffer these things: or, as being teachers of evil doctrines, ye are to be persecuted by them; the plots and dangers proceed not of any wickedness in your sayings, but of the malice of those who hear you. Wherefore neither are they any blame to you who suffer wrong, but to them who do the wrong. And to the truth of these things all preceding time bears witness. For against the prophets they did not even bring any charge of transgressing the law, and of sentiments of impiety, that they stoned some, chased away others, encompassed others with innumerable afflictions. Wherefore let not this trouble you, for of the very same mind they do all that is done now. Seest thou how He raised up their spirits, by placing them near to the company of Moses and Elias? Thus also Paul writing to the Thessalonians, saith, For ye became followers of the Churches of God, which are in Judea; for ye also have suffered the same things of your own fellow-countrymen, even as they have of the Jews: who both killed the Lord Jesus, and their own prophets, and have driven us out; and they please not God, and are contrary to all men. Which same point here also Christ hath established. And whereas in the other beatitudes, He said, Blessed are the poor, and the merciful; here He hath not put it generally, but addresses His speech unto themselves, saying, Blessed are ye, when they shall revile you, and persecute you, and say every evil word: signifying that this is an especial privilege of theirs; and that beyond all others, teachers have this for their own. At the same time He here also covertly signifies His own dignity, and His equality in honor with Him who begat Him. For as they on the Father's account, saith He, so shall ye also for me suffer these things. But when He saith, the prophets which were before you, He implies that they were also by this time become prophets. Now in this place He saith, Your reward is great in heaven. But Luke reports Him to have spoken this, both earnestly, and with more entire consolation; for He not only, as you know, pronounces them blessed, who are evil spoken of for God's sake, but declares them likewise wretched, who are well spoken of by all men. For, Woe unto you, saith He, when all men shall speak well of you. And yet the apostles were well spoken of, but not by all men. Wherefore He said not, Woe unto you, when men shall speak well of you, but, when all men shall do so: for it is not even possible that those who live in the practice of virtue should be…

Matthew 5:13 — Homily on the Gospel of Matthew 15

Now then, after giving them due exhortation, He refreshes them again with praises. As thus: the injunctions being high, and far surpassing those in the Old Testament; lest they should be disturbed and confounded, and say, How shall we be able to achieve these things? hear what He saith: Ye are the salt of the earth. Implying, that of absolute necessity He enjoins all this. For not for your own life apart, saith He, but for the whole world, shall your account be. For not to two cities, nor to ten or twenty, nor to a single nation am I sending you, as I sent the prophets; but to earth, and sea, and the whole world; and that in evil case. For by saying, Ye are the salt of the earth, He signified all human nature to have lost its savor, and to be decayed by our sins. For which cause, you see, He requires of them such virtues, as are most necessary and useful for the superintendence of the common sort. For first, the meek, and yielding, and merciful, and righteous, shuts not up his good deeds unto himself only, but also provides that these good fountains should run over for the benefit of others. And he again who is pure in heart, and a peacemaker, and is persecuted for the truth's sake; he again orders his way of life for the common good. Think not then, He saith, that ye are drawn on to ordinary conflicts, or that for some small matters you are to give account. Ye are the salt of the earth. What then? did they restore the decayed? By no means; for neither is it possible to do any good to that which is already spoilt, by sprinkling it with salt. This therefore they did not. But rather, what things had been before restored, and committed to their charge, and freed from that ill savor, these they then salted, maintaining and preserving them in that freshness, which they had received of the Lord. For that men should be set free from the rottenness of their sins was the good work of Christ; but their not returning to it again any more was the object of these men's diligence and travail. Seest thou how by degrees He indicates their superiority to the very prophets? in that He saith they are teachers, not of Palestine, but of the whole world; and not simply teachers, but awful ones too. For this is the marvellous thing, that not by flattering, nor soothing, but by sharply bracing them, as salt, even so they became dear to all men. Now marvel not, saith He, if leaving all others, I discourse to you, and draw you on to so great dangers. For consider over how many cities, tribes, and nations, I am to send you to preside. Wherefore I would have you not only be prudent yourselves, but that you should also make others the same. And such persons have great need to be intelligent, in whom the salvation of the rest is at stake: they ought so much to abound in virtue, as to impart of the profit to others also. For if ye do not become such as this, ye will not suffice even for your own selves. Be not then impatient, as though my sayings were too burdensome. For while it is possible for others who have lost their savor to return by your means, you, if you should come to this, will with yourselves destroy others also. So that in proportion as the matters are great, which ye have put into your hands, you need so much the greater diligence. Therefore He saith, But if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. For other men, though they fall never so often, may possibly obtain indulgence: but the teacher, should this happen to him, is deprived of all excuse, and will suffer the most extreme vengeance. Thus, lest at the words, When they shall revile you, and persecute you, and say all manner of evil against you, they should be too timid to go forth: He tells them, unless ye are prepared to combat with all this, ye have been chosen in vain. For it is not evil report that ye should fear, but lest ye should prove partners in dissimulation. For…

Matthew 5:14 — Homily on the Gospel of Matthew 15

After this He leads on to another, a higher image. Ye are the light of the world. Of the world again; not of one nation, nor of twenty states, but of the whole inhabited earth. And a light to the mind, far better than this sunbeam: like as they were also a spiritual salt. And before they are salt, and now light: to teach thee how great is the gain of these strict precepts, and the profit of that grave discipline: how it binds, and permits not to become dissolute; and causes clear sight, leading men on to virtue. A city that is set on a hill cannot be hid, neither do men light a candle, and put it under the bushel. Again, by these words He trains them to strictness of life, teaching them to be earnest in their endeavors, as set before the eyes of all men, and contending in the midst of the amphitheatre of the world. For, look not to this, He saith, that we are now sitting here, that we are in a small portion of one corner. For ye shall be as conspicuous to all as a city set on the ridge of a hill, as a candle in a house on the candlestick, giving light. Where now are they who persevere in disbelieving the power of Christ? Let them hear these things, and let them adore His might, amazed at the power of the prophecy. For consider how great things he promised to them, who were not known even in their own country: that earth and sea should know them, and that they should by their fame reach to the limits of the inhabited world; or rather, not by their fame, but by the working of the good they wrought. For it was not fame that bearing them everywhere made them conspicuous, but also the actual demonstration by their works. Since, as though they had wings, more vehemently than the sunbeam did they overrun the whole earth, sowing the light of godliness. But here He seems to me to be also training them to boldness of speech. For to say, A city set on a hill cannot be hid, is to speak as declaring His own powers. For as that city can by no means be hidden, so it was impossible that what they preached should sink into silence and obscurity. Thus, since He had spoken of persecutions and calumnies, of plots and wars, for fear they might think that these would have power to stop their mouths; to encourage them, He saith, that so far from being hid, it should over-shine the whole world; and that on this very account they should be illustrious and renowned. By this then He declares His own power. In what follows, He requires that boldness of speech which was due on their part; thus saying, Neither do men light a candle and put it under the bushel, but on the candlestick, and it giveth light unto all that are in the house.

Matthew 5:15-16 — Homily on the Gospel of Matthew 15

Neither do men light a candle and put it under the bushel, but on the candlestick, and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. For I, saith He, it is true, have kindled the light, but its continuing to burn, let that come of your diligence: not for your own sakes alone, but also for their sake, who are to profit by these rays, and to be guided unto the truth. Since the calumnies surely shall not be able to obscure your brightness, if you be still living a strict life, and as becomes those who are to convert the whole world. Show forth therefore a life worthy of His grace; that even as it is everywhere preached, so this light may everywhere accompany the same. Next He sets before them another sort of gain, besides the salvation of mankind, enough to make them strive earnestly, and to lead them unto all diligence. As thus, Ye shall not only, saith He, amend the world, if ye live aright, but ye will also give occasion that God shall be glorified; even as if ye do the contrary, ye will both destroy men, and make God's name to be blasphemed. And how, it may be asked, shall God be glorified through us, if at least men are to speak evil of us? Nay, not all men, and even they themselves who in envy do this, will in their conscience admire and approve you; even as the outward flatterers of such as live in wickedness do in mind accuse them. What then? Dost thou command us to live for display and vain glory? Far from it; I say not this; for I did not say, Give ye diligence to bring forward your own good deeds, neither did I say, Show them; but Let your light shine. That is, Let your virtue be great, and the fire abundant, and the light unspeakable. For when virtue is so great, it cannot lie hid, though its pursuer shade it over ten thousand fold. Present unto them an irreprehensible life, and let them have no true occasion of evil speaking; and then, though there be thousands of evil-speakers, no man shall be able to cast any shade upon you. And well did He say, your light, for nothing makes a man so illustrious, how manifold soever his will to be concealed, as the manifestation of virtue. For as if he were clad with the very sunbeam, so he shines, yet brighter than it; not spending his rays on earth, but surmounting also Heaven itself. Hence also He comforts them more abundantly. For, What though the slander pain you, saith He; yet shall ye have many to honor God on your account. And in both ways your recompence is gathering, as well because God is glorified through you, as because ye are defamed for God's sake. Thus, lest we should on purpose seek to be reproached, on hearing that there is a reward for it: first, He hath not expressed that sentiment simply, but with two limitations, namely, when what is said is false, and when it is for God's sake: and next He signifies how not that only, but also good report, hath its great profit, the glory of it passing on to God. And He holds out to them those gracious hopes. For, saith He, the calumny of the wicked avails not so much as to put all others in the dark, in respect of seeing your light. For then only when you have lost your savor shall they tread you under foot; but not when you are falsely accused, doing right. Yea, rather then shall there be many admiring, not you only, but for your sake your Father also. And He said not God, but your Father; already sowing beforehand the seeds of that noble birth, which was about to be bestowed upon them.

Matthew 5:15-16 — Homily on the Gospel of Matthew 46

And Himself too, when He was making laws for His own disciples, what said He? "Do miracles, that men may see you"? By no means. But what? "Let your light shine before men, that they may see your good works, and glorify your Father which is in Heaven."

Matthew 5:17 — Homily on the Gospel of Matthew 16

Why, who suspected this? or who accused Him, that He should make a defense against this charge? Since surely from what had gone before no such suspicion was generated. For to command men to be meek, and gentle, and merciful, and pure in heart, and to strive for righteousness, indicated no such design, but rather altogether the contrary. Wherefore then can He have said this? Not at random, nor vainly: but inasmuch as He was proceeding to ordain commandments greater than those of old, saying, "It was said to them of old time, Thou shalt not kill; but I say unto you, Be not even angry;" and to mark out a way for a kind of divine and heavenly conversation; in order that the strangeness thereof might not disturb the souls of the hearers, nor dispose them quite to mutiny against what He said He used this means of setting them right beforehand. For although they fulfilled not the law, yet nevertheless they were possessed with much conscientious regard to it; and whilst they were annulling it every day by their deeds, the letters thereof they would have remain unmoved, and that no one should add anything more to them. Or rather, they bore with their rulers adding thereto, not however for the better, but for the worse. Therefore, since Christ in the first place was not of the sacerdotal tribe, and next, the things which He was about to introduce were a sort of addition, not however lessening, but enhancing virtue; He knowing beforehand that both these circumstances would trouble them, before He wrote in their mind those wondrous laws, casts out that which was sure to be harboring there. Wherefore many things are uttered by Him, far below His proper dignity, and here when He is about to proceed upon His addition to the law, He hath used abundance for correction beforehand. For neither was it once only that He said, "I do not abrogate the law," but He both repeated it again, and added another and a greater thing; in that, to the words, "Think not that I am come to destroy," He subjoined, "I am not come to destroy, but to fulfill." Now this not only obstructs the obstinacy of the Jews, but stops also the mouths of those heretics, who say that the old covenant is of the devil. For if Christ came to destroy his tyranny, how is this covenant not only not destroyed, but even fulfilled by Him? For He said not only, "I do not destroy it;" though this had been enough; but "I even fulfill it:" which are the words of one so far from opposing himself, as to be even establishing it. And how, one may ask, did He not destroy it? in what way did He rather fulfill either the law or the prophets? The prophets He fulfilled, inasmuch as He confirmed by His actions all that had been said concerning Him; wherefore also the evangelist used to say in each case, "That it might be fulfilled which was spoken by the prophet." Both when He was born, and when the children sung that wondrous hymn to Him, and when He sat on the ass, and in very many more instances He worked this same fulfillment: all which things must have been unfulfilled, if He had not come. But the law He fulfilled, not in one way only, but in a second and third also. In one way, by transgressing none of the precepts of the law. For that He did fulfill it all, hear what He saith to John, "For thus it becometh us to fulfill all righteousness." And to the Jews also He said, "Which of you convinceth me of sin." And to His disciples again, "The prince of this world cometh, and findeth nothing in me." And the prophet too from the first had said that "He did no sin." This then was one sense in which He fulfilled it. Another, that He did the same through us also; for this is the marvel, that He not only Himself fulfilled it, but He granted this to us likewise. Which thing Paul also declaring said, "Christ is the end of the law for righteousness to every one that believeth." And he said also, that "He judged sin in the flesh, that the righteousness of the law might be fulfilled in us who walk not a…

Matthew 5:18 — Homily on the Gospel of Matthew 16

"For verily I say unto you, Till Heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all come to pass." Now what He saith is like this: it cannot be that it should remain unaccomplished, but the very least thing therein must needs be fulfilled. Which thing He Himself performed, in that He completed it with all exactness. And here He signifies to us obscurely that the fashion of the whole world is also being changed. Nor did He set it down without purpose, but in order to arouse the hearer, and indicate, that He was with just cause introducing another discipline; if at least the very works of the creation are all to be transformed, and mankind is to be called to another country, and to a higher way of practising how to live.

Matthew 5:19 — Homily on the Gospel of Matthew 16

"Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of Heaven." Thus, having rid Himself of the evil suspicion, and having stopped the mouths of them who would fain gainsay, then at length He proceeds to alarm, and sets down a heavy denunciation in support of the enactments He was entering on. For as to His having said this in behalf not of the ancient laws, but of those which He was proceeding to enact, listen to what follows, "For I say unto you," saith he, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven." For if He were threatening with regard to the ancient laws, how said He, "except it shall exceed?" since they who did just the same as those ancients, could not exceed them on the score of righteousness. But of what kind was the required excess? Not to be angry, not even to look upon a woman unchastely. For what cause then doth He call these commandments "least," though they were so great and high? Because He Himself was about to introduce the enactment of them; for as He humbled Himself, and speaks of Himself frequently with measure, so likewise of His own enactments, hereby again teaching us to be modest in everything. And besides, since there seemed to be some suspicion of novelty, He ordered His discourse for a while with reserve. But when thou hearest, "least in the kingdom of Heaven," surmise thou nothing but hell and torments. For He was used to mean by "the kingdom," not merely the enjoyment thereof, but also the time of the resurrection, and that awful coming. And how could it be reasonable, that while he who called his brother fool, and transgressed but one commandment, falls into hell; the breaker of them all, and instigator of others to the same, should be within the kingdom. This therefore is not what He means, but that such a one will be at that time least, that is, cast out, last. And he that is last will surely then fall into hell. For, being God, He foreknew the laxity of the many, He foreknew that some would think these sayings were merely hyperbolical, and would argue about the laws, and say, What, if any one call another a fool, is he punished? If one merely look on a woman, doth he become an adulterer? For this very cause He, destroying such insolence beforehand, hath set down the strongest denunciation against either sort, as well them who transgress, as them who lead on others so to do. Knowing then His threat as we do, let us neither ourselves transgress, nor discourage such as are disposed to keep these things. "But whosoever shall do and teach," saith He, "shall be called great." For not to ourselves alone, should we be profitable, but to others also; since neither is the reward as great for him who guides himself aright, as for one who with himself adds also another. For as teaching without doing condemns the teacher (for "thou which teachest another," it is said, "teachest thou not thyself"?) so doing but not guiding others, lessens our reward. One ought therefore to be chief in either work, and having first set one's self right, thus to proceed also to the care of the rest. For on this account He Himself hath set the doing before the teaching; to intimate that so most of all may one be able to teach, but in no other way. For one will be told, "Physician, heal thyself." Since he who cannot teach himself, yet attempts to set others right, will have many to ridicule him. Or rather such a one will have no power to teach at all, his actions uttering their voice against him. But if he be complete in both respects, "he shall be called great in the kingdom of Heaven."

Matthew 5:20 — Homily on the Gospel of Matthew 17

And let us be diligent, if we would attain unto the kingdom, to show forth something more than the old commandments; since we cannot otherwise lay hold of the things of Heaven. For if we arrive but at the same measure, that of the ancients, we shall stand without that threshold; for "except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye cannot enter into the kingdom of Heaven." Yet, although so heavy a threat is set down, there are some who so far from over-passing this righteousness, even come short of it; so far from shunning oaths, they even swear falsely; so far from avoiding an unchaste gaze, they even fall into the very act of wickedness. And all the rest of the things which are forbidden, they dare to do, as though past feeling: waiting for one thing only, the day of punishment, and the time when they are to pay the most extreme penalty for their misdoings.

Matthew 5:20 — Homily on the Gospel of Matthew 16

"For I say unto you, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven." Here by righteousness He means the whole of virtue; even as also discoursing of Job, He said, "He was a blameless man, righteous." According to the same signification of the word, Paul also called that man "righteous" for whom, as he said, no law is even set. "For," saith he, "a law is not made for a righteous man." And in many other places too one might find this name standing for virtue in general. But observe, I pray thee, the increase of grace; in that He will have His newly-come disciples better than the teachers in the old covenant. For by "Scribes and Pharisees" here, He meant not merely the lawless, but the well-doers. For, were they not doing well, He would not have said they have a righteousness; neither would He have compared the unreal to the real. And observe also here, how He commends the old law, by making a comparison between it and the other; which kind of thing implies it to be of the same tribe and kindred. For more and less, is in the same kind. He doth not, you see, find fault with the old law, but will have it made stricter. Whereas, had it been evil, He would not have required more of it; He would not have made it more perfect, but would have cast it out. And how one may say, if it be such, doth it not bring us into the Kingdom? It doth not now bring in them who live after the coming of Christ, favored as they are with more strength, and bound to strive for greater things: since as to its own foster-children, them it doth bring in one and all. Yea, for "many shall come," saith He, "from east and west, and shall lie down in the bosoms of Abraham, Isaac, and Jacob." And Lazarus also receiving the great prize, is shown dwelling in Abraham's bosom. And all, as many as have shone forth with excellency in the old dispensation, shone by it, every one of them. And Christ Himself, had it been in anything evil or alien from Him, would not have fulfilled it all when He came. So that from all considerations it is clear, that not from any badness in itself doth it fail to bring us in, but because it is now the season of higher precepts. And if it be more imperfect than the new, neither doth this imply it to be evil: since upon this principle the new law itself will be in the very same case. Because in truth our knowledge of this, when compared with that which is to come, is a sort of partial and imperfect thing, and is done away on the coming of that other. "For when," saith He, "that which is perfect is come, then that which is in part shall be done away:" even as it befell the old law through the new. Yet we are not to blame the new law for this, though that also gives place on our attaining unto the Kingdom: for "then," saith He, "that which is in part shall be done away:" but for all this we call it great. Since then both the rewards thereof are greater, and the power given by the Spirit more abundant, in reason it requires our graces to be greater also. For it is no longer "a land that floweth with milk and honey," nor a comfortable old age, nor many children, nor corn and wine, and flocks and herds: but Heaven, and the good things in the Heavens, and adoption and brotherhood with the Only-Begotten, and to partake of the inheritance and to be glorified and to reign with Him, and those unnumbered rewards.

Matthew 5:21 — Homily on the Gospel of Matthew 16

"Ye have heard that it was said to them of old time, Thou shall not kill." And yet it was Himself who gave those laws also, but so far He states them impersonally. For if on the one hand He had said, "Ye have heard that I said to them of old," the saying would have been hard to receive, and would have stood in the way of all the hearers. If again, on the other hand, after having said, "Ye have heard that it was said to them of old by my Father," He had added, "But I say," He would have seemed to be taking yet more on Himself. Wherefore He hath simply stated it, making out thereby one point only; the proof that in fitting season He had come saying these things. For by the words, "It was said to them of old," He pointed out the length of the time, since they received this commandment. And this He did to shame the hearer, shrinking from the advance to the higher class of His commandments; as though a teacher should say to a child that was indolent, "Knowest thou not how long a time thou hast consumed in learning syllables?" This then He also covertly intimates by the expression, "them of old time," and thus for the future summons them on to the higher order of His instructions: as if He had said, "Ye are learning these lessons long enough, and you must henceforth press on to such as are higher than these." And it is well that He doth not disturb the order of the commandments, but begins first with that which comes earlier, with which the law also began. Yea, for this too suits with one showing the harmony between them.

Matthew 5:22 — Homily on the Gospel of Matthew 16

"But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment." Seest thou authority in perfection? Seest thou a bearing suited to a legislator? Why, which among prophets ever spake on this wise? which among righteous men? which among patriarchs? None; but, "Thus saith the Lord." But the Son not so. Because they were publishing their Master's commands, He His Father's. And when I say, "His Father's," I mean His own. "For mine," saith He, "are thine, and thine are mine." And they had their fellow-servants to legislate for, He His own servants. Let us now ask those who reject the law, "is, 'Be not angry' contrary to 'Do no murder'? or is not the one commandment the completion and the development of the other?" Clearly the one is the fulfilling of the other, and that is greater on this very account. Since he who is not stirred up to anger, will much more refrain from murder; and he who bridles wrath will much more keep his hands to himself. For wrath is the root of murder. And you see that He who cuts up the root will much more remove the branches; or rather, will not permit them so much as to shoot out at all. Not therefore to abolish the law did He make these enactments, but for the more complete observation of it. For with what design did the law enjoin these things? Was it not, that no one might slay his neighbor? It follows, that he who was opposing the law would have to enjoin murder. For to murder, were the contrary to doing no murder. But if He doth not suffer one even to be angry, the mind of the law is established by Him more completely. For he that studies to avoid murder will not refrain from it equally with him that hath put away even anger; this latter being further removed from the crime. But these things we have said, as one might say them incidentally, concerning all the commandments. Now we must go on to that which is before us, and keep to the thread of what had been affirmed. "He that is angry with his brother without a cause shall be in danger of the judgment:" so He speaks. Thus He hath not altogether taken the thing away: first, because it is not possible, being a man, to be freed from passions: we may indeed get the dominion over them, but to be altogether without them is out of the question. Next, because this passion is even useful, if we know how to use it at the suitable time. See, for instance, what great good was wrought by that anger of Paul, which he felt against the Corinthians, on that well-known occasion; and how, as it delivered them from a grievous pest, so by the same means again he recovered the people of the Galatians likewise, which had fallen aside; and others too beside these. What then is the proper time for anger? When we are not avenging ourselves, but checking others in their lawless freaks, or forcing them to attend in their negligence. And what is the unsuitable time? When we do so as avenging ourselves: which Paul also forbidding, said "Avenge not yourselves, dearly beloved, but rather give place unto wrath." When we are contending for riches: yea, for this hath he also taken away, where he saith, "Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded?" For as this last sort is superfluous, so is the first necessary and profitable. But most men do the contrary; becoming like wild beasts when they are injured themselves, but remiss and cowardly when they see despite done to another: both which are just opposite to the laws of the Gospel. Being angry then is not a transgression, but being so unseasonably. For this cause the prophet also said, "Be ye angry, and sin not." "And whosoever shall say to his brother, Raca, shall be in danger of the council." By the council in this place He means the tribunal of the Hebrews: and He hath mentioned this now, on purpose that He might not seem everywhere to play the stranger and innovator. But this word, "Raca," is not an expression of a great insolen…

Matthew 5:23-24 — Homily on the Gospel of Matthew 16

"If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go away; first be reconciled to thy brother, and then come and offer thy gift." O goodness! O exceeding love to man! He makes no account of the honor due unto Himself, for the sake of our love towards our neighbor; implying that not at all from any enmity, nor out of any desire to punish, had He uttered those former threatenings, but out of very tender affection. For what can be milder than these sayings? "Let my service," saith he, "be interrupted, that thy love may continue; since this also is a sacrifice, thy being reconciled to thy brother." Yea, for this cause He said not, "after the offering," or "before the offering;" but, while the very gift lies there, and when the sacrifice is already beginning, He sends thee to be reconciled to thy brother; and neither after removing that which lies before us, nor before presenting the gift, but while it lies in the midst, He bids thee hasten thither. With what motive then doth He command so to do, and wherefore? These two ends, as it appears to me, He is hereby shadowing out and providing for. First, as I have said, His will is to point out that He highly values charity, and considers it to be the greatest sacrifice: and that without it He doth not receive even that other; next, He is imposing such a necessity of reconciliation, as admits of no excuse. For whoso hath been charged not to offer before he be reconciled, will hasten, if not for love of his neighbor, yet, that this may not lie unconsecrated, to run unto him who hath been grieved, and do away the enmity. For this cause He hath also expressed it all most significantly, to alarm and thoroughly to awaken him. Thus, when He had said, "Leave thy gift," He stayed not at this, but added, "before the altar" (by the very place again causing him to shudder); "and go away." And He said not merely, "Go away," but He added, "first, and then come and offer thy gift." By all these things making it manifest, that this table receives not them that are at enmity with each other. Let the initiated hear this, as many as draw nigh in enmity: and let the uninitiated hear too: yea, for the saying hath some relation to them also. For they too offer a gift and a sacrifice: prayer, I mean, and alms-giving. For as to this also being a sacrifice, hear what the prophet saith: "A sacrifice of praise will glorify me;" and again, "Sacrifice to God a sacrifice of praise;" and, "The lifting up of mine hands is an evening sacrifice." So that if it be but a prayer, which thou art offering in such a frame of mind, it were better to leave thy prayer, and become reconciled to thy brother, and then to offer thy prayer. For to this end were all things done: to this end even God became man, and took order for all those works, that He might set us at one. And whereas in this place He is sending the wrong doer to the sufferer, in His prayer He leads the sufferer to the wrong doer, and reconciles them. For as there He saith, "Forgive men their debts;" so here, "If he hath ought against thee, go thy way unto him." Or rather, even here too He seems to me to be sending the injured person: and for some such reason He said not, "Reconcile thyself to thy brother," but, "Be thou reconciled." And while the saying seems to pertain to the aggressor, the whole of it really pertains to him that is aggrieved. Thus, "If thou art reconciled to him," saith Christ, "through thy love to him thou wilt have me also propitious, and wilt be able to offer thy sacrifice with great confidence. But if thou art still irritated, consider that even I readily command that which is mine to be lightly esteemed, that ye may become friends; and let these thoughts be soothing to thine anger." And He said not, "When thou hast suffered any of the greater wrongs, then be reconciled; but, "Though it be some trifle that he hath against thee." And He added…

Matthew 5:25-26 — Homily on the Gospel of Matthew 16

"Agree with thine adversary quickly, whilst thou art in the way with him." That is, that thou mayest not say, "What then, if I am injured;" "what if I am plundered, and dragged too before the tribunal?" even this occasion and excuse He hath taken away: for He commands us not even so to be at enmity. Then, since this injunction was great, He draws His advice from the things present, which are wont to restrain the grosser sort more than the future. "Why, what sayest thou?" saith He. "That thine adversary is stronger, and doeth thee wrong? Of course then he will wrong thee more, if thou do not make it up, but art forced to go into court. For in the former case, by giving up some money, thou wilt keep thy person free; but when thou art come under the sentence of the judge, thou wilt both be bound, and pay the utmost penalty. But if thou avoid the contest there, thou wilt reap two good results: first, not having to suffer anything painful: and secondly, that the good done will be thereafter thine own doing, and no longer the effect of compulsion on his part. But if thou wilt not be ruled by these sayings, thou wrongest not him, so much as thyself." And see here also how He hastens him; for having said, "Agree with thine adversary," He added, "quickly;" and He was not satisfied with this, but even of this quickness He hath required a further increase, saying, "Whilst thou art in the way with him;" pressing and hastening him hereby with great earnestness. For nothing doth so much turn our life upside down, as delay and procrastination in the performance of our good works. Nay, this hath often caused us to lose all. Therefore, as Paul for his part saith, "Before the sun set, do away the enmity;" and as He Himself had said above, "Before the offering is completed, be reconciled;" so He saith in this place also, "Quickly, whilst thou art in the way with him," before thou art come to the doors of the court; before thou standest at the bar and art come to be thenceforth under the sway of him that judgeth. Since, before entering in, thou hast all in thine own control but if thou set thy foot on that threshold, thou wilt not by ever so earnest efforts be able to arrange thy matters at thy will, having come under the constraint of another. But what is it "to agree?" He means either, consent rather to suffer wrong; or, "so plead the cause, as if thou wert in the place of the other;" that thou mayest not corrupt justice by self-love, but rather, deliberating on another's cause as thine own, mayest so proceed to deliver thy vote in this matter. And if this be a great thing, marvel not; since with this view did He set forth all those His blessings, that having beforehand smoothed and prepared the hearer's soul, he might render it apter to receive all His enactments. Now some say that He obscurely signifies the devil himself, under the name of the adversary; and bids us have nothing of his, (for this, they say, is to "agree" with him): no compromise being possible after our departure hence, nor anything awaiting us, but that punishment, from which no prayers can deliver. But to me He seems to be speaking of the judges in this world, and of the way to the court of justice, and of this prison. For after he had abashed men by higher things, and things future, he alarms them also by such as are in this life. Which thing Paul also doth, using both the future and the present to sway his hearer: as when, deterring from wickedness, he points out to him that is inclined to evil, the ruler armed: thus saying, "But if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is a minister of God." And again, enjoining us to be subject unto him, he sets forth not the fear of God only, but the threatening also of the other party, and his watchful care. "For ye must needs be subject, not only for wrath, but also for conscience sake." Because the more irrational, as I have already said, are wont to be sooner corrected by these thi…

Matthew 5:27-28 — Homily on the Gospel of Matthew 17

Having now finished the former commandment, and having extended it unto the height of self-denial, He, advancing in course and order, proceeds accordingly unto the second, herein too obeying the law. For beginning from those passions, which most belong to our whole race, anger, I mean, and desire (for it is these chiefly that bear absolute sway within us, and are more natural than the rest); He with great authority, even such as became a legislator, both corrected them, and reduced them to order with all strictness. For He said not that the adulterer merely is punished; but what He had done with respect to the murderer, this He doth here also, punishing even the unchaste look: to teach thee wherein lies what He had more than the scribes. Accordingly, He saith, "He that looketh upon a woman to lust after her hath already committed adultery with her:" that is, he who makes it his business to be curious about bright forms, and to hunt for elegant features, and to feast his soul with the sight, and to fasten his eyes on fair countenances. For He came to set free from all evil deeds not the body only, but the soul too before the body. Thus, because in the heart we receive the grace of the Spirit, He cleanses it out first. "And how," one may say, "is it possible to be freed from desire?" I answer, first, if we were willing, even this might be deadened, and remain inactive. In the next place, He doth not here take away desire absolutely, but that desire which springs up in men from sight. For he that is curious to behold fair countenances, is himself chiefly the enkindler of the furnace of that passion, and makes his own soul a captive, and soon proceeds also to the act. Thus we see why He said not, "whosoever shall lust to commit adultery," but, "whosoever shall look to lust." And in the case of anger He laid down a certain distinction, saying, "without a cause," and "for nought;" but here not so; rather once for all He took away the desire. Yet surely both are naturally implanted, and both are set in us for our profit; both anger, and desire: the one that we may chastise the evil, and correct those who walk disorderly; the other that we may have children, and that our race may be recruited by such successions. Why then did He not make a distinction here also? Nay, very great is the distinction which, if thou attend, thou wilt see here also included. For He said not simply, "whosoever shall desire," since it is possible for one to desire even when sitting in the mountains; but, "Whosoever shall look to lust;" that is to say, he who gathers in lust unto himself; he who, when nothing compels him, brings in the wild beast upon his thoughts when they are calm. For this comes no longer of nature, but of self-indulgence. This even the ancient Scripture corrects from the first, saying, "Contemplate not beauty which is another's." And then, lest any one should say, "what then, if I contemplate, and be not taken captive," He punishes the look, lest confiding in this security thou shouldest some time fall into sin. "What then," one may say, "if I should look, and desire indeed, but do no evil?" Even so thou art set among the adulterers. For the Lawgiver hath pronounced it, and thou must not ask any more questions. For thus looking once, twice, or thrice, thou wilt perhaps have power to refrain; but if thou art continually doing this, and kindling the furnace, thou wilt assuredly be taken; for thy station is not beyond that nature which is common to men. As we then, if we see a child holding a knife, though we do not see him hurt, beat him, and forbid his ever holding it; so God likewise takes away the unchaste look even before the act, lest at any time thou shouldest fall in act also. For he who hath once kindled the flame, even when the woman whom he hath beheld is absent, is forming by himself continually images of shameful things, and from them often goes on even to the deed. For this cause Christ takes away even that embrace which is…

Matthew 5:29-30 — Homily on the Gospel of Matthew 17

"Why then doth He not discourse with them also?" it may be said. "Because the laws which He appoints are in every case common, although He seem to address Himself unto men only. For in discoursing with the head, He makes His admonition common to the whole body also. For woman and man He knows as one living creature, and nowhere distinguishes their kind." Wherefore also He subjoins, "If thy right eye offend thee, pluck it out, and cast it from thee." Thus, lest thou shouldest say, "But what if she be akin to me? what if in any other way she belong to me?" therefore He hath given these injunctions; not discoursing about our limbs;-far from it,-for nowhere doth He say that our flesh is to be blamed for things, but everywhere it is the evil mind that is accused. For it is not the eye that sees, but the mind and the thought. Often, for instance, we being wholly turned elsewhere, our eye sees not those who are present. So that the matter does not entirely depend upon its working. Again, had He been speaking of members of the body, He would not have said it of one eye, nor of the right eye only, but of both. For he who is offended by his right eye, most evidently will incur the same evil by his left also. Why then did He mention the right eye, and add the hand? To show thee that not of limbs is He speaking, but of them who are near unto us. Thus, "If," saith He, "thou so lovest any one, as though he were in stead of a right eye; if thou thinkest him so profitable to thee as to esteem him in the place of a hand, and he hurts thy soul; even these do thou cut off." And see the emphasis; for He saith not, "Withdraw from him," but to show the fullness of the separation, "pluck it out," saith He, "and cast it from thee." Then, forasmuch as His injunction was sharp, He shows also the gain on either hand, both from the benefits and from the evils, continuing in the metaphor. "For it is profitable for thee," saith He, "that one of thy members should perish, and not that thy whole body should be cast into hell." For while he neither saves himself, nor fails to destroy thee too, what kindness is it for both to sink, whereas if they were separated, one at least might have been preserved? But that thou mayest see yet more clearly the profit of this law; let us, if you please, try what hath been said, in the case of the body itself, by way of supposition. I mean, if choice were given, and thou must either, keeping thine eye, be cast into a pit and perish, or plucking it out, preserve the rest of thy body; wouldest thou not of course accept the latter? It is plain to everyone. For this were not to act as one hating the eye, but as one loving the rest of the body. This same reckoning do thou make with regard to men also and women: that if he who harms thee by his friendship should continue incurable, his being thus cut off will both free thee from all mischief, and he also will himself be delivered from the heavier charges, not having to answer for thy destruction along with his own evil deeds. Seest thou how full the law is of gentleness and tender care, and that which seems to men in general to be severity, how much love towards man it discloses? Let them hearken to these things, who hasten to the theatres, and make themselves adulterers every day. For if the law commands to cut off him, whose connexion with us tends to our hurt; what plea can they have, who, by their haunting those places, attract towards them daily those even that have not yet become known to them, and procure to themselves occasions of ruin without number? For henceforth, He not only forbids us to look unchastely, but having signified the mischief thence ensuing, He even straitens the law as He goes on, commanding to cut off, and dissever, and cast somewhere far away. And all this He ordains, who hath uttered words beyond number about love, that in either way thou mightest learn His providence, and how from every source He seeks thy profit.

Matthew 5:31-32 — Homily on the Gospel of Matthew 17

"Now it hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement. But I say unto you, Whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whosoever marrieth her that is put away, committeth adultery." He goes not on to what lies before Him, until He have well cleared out the former topics. For, lo, He shows us yet another kind of adultery. And what is this? There was an ancient law made, that he who hated his wife, for whatever kind of cause, should not be forbidden to cast her out, and to bring home another instead of her. The law however did not command him simply to do this, but after giving the woman a writing of divorcement, that it might not be in her power to return to him again; that so at least the figure of the marriage might remain. For if He had not enjoined this, but it were lawful first to cast her out, and take another, then afterwards to take back the former, the confusion was sure to be great, all men continually taking each others' wives; and the matter thenceforth would have been direct adultery. With a view to this, He devised, as no small mitigation, the writing of divorcement. But these things were done by reason of another, a far greater wickedness; I mean, had He made it necessary to keep in the house her even that was hated, the husband, hating, would have killed her. For such was the race of the Jews. For they who did not spare children, who slew prophets, and "shed blood as water," much more would they have showed no mercy to women. For this cause He allowed the less, to remove the greater evil. For that this was not a primary law, hear Him saying, "Moses wrote these things according to the hardness of your hearts," that ye might not slay them in the house, but rather put them out. But forasmuch as He had taken away all wrath, having forbidden not murder only, but even the mere feeling of anger, He with ease introduces this law likewise. With this view also He is ever bringing to mind the former words, to signify that His sayings are not contrary to them, but in agreement: that He is enforcing, not overthrowing them; perfecting, not doing them away. And observe Him everywhere addressing His discourse to the man. Thus, "He that putteth away his wife," saith He, "causeth her to commit adultery, and he that marrieth a woman put away, committeth adultery." That is, the former, though he take not another wife, by that act alone hath made himself liable to blame, having made the first an adulteress; the latter again is become an adulterer by taking her who is another's. For tell me not this, "the other hath cast her out;" nay, for when cast out she continues to be the wife of him that expelled her. Then lest He should render the wife more self-willed, by throwing it all upon him who cast her out, He hath shut against her also the doors of him who was afterwards receiving her; in that He saith, "He who marrieth her that is put away committeth adultery;" and so makes the woman chaste even though unwilling, and blocks up altogether her access to all, and suffers her not to give an occasion for jealousy. For she who hath been made aware that she positively must either keep the husband, who was originally allotted to her, or being cast out of that house, not have any other refuge;-she even against her will was compelled to make the best of her consort. And if He discourse not at all unto her concerning these things, marvel not; for the woman is rather a weak creature. For this cause letting her go, in his threatening against the men He fully corrects her remissness. Just as if any one who had a prodigal child, leaving him, should rebuke those who make him such, and forbid them to have intercourse, or to approach him. And if that be galling, call to mind, I pray thee, His former sayings, on what terms He had blessed His hearers; and thou wilt see that it is very possible and easy. For he that is meek, and a peacemake…

Matthew 5:33-34 — Homily on the Gospel of Matthew 17

"Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, swear not at all." Why did He go straightway not to theft, but to false witness, passing over that commandment? Because he that steals, doth upon occasion swear also; but he that knows not either swearing or speaking falsehood, much less will he choose to steal. So that by this He hath overthrown the other sin likewise: since falsehood comes of stealing. But what means, "Thou shalt perform unto the Lord thine oaths?" It is this, "thou shalt be true in swearing." "But I say unto you, swear not at all." Next, to lead them farther away from swearing by God, He saith, "Neither by Heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King:" still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and he intimates this custom near the end of his Gospel. But mark, I pray thee, on what ground He magnifies the elements; not from their own nature, but from God's relation to them, such as it had been in condescension declared. For because the tyranny of idolatry was great, that the elements might not be thought worthy of honor for their own sake, He hath assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said, "because Heaven is beautiful and great," nor, "because earth is profitable;" but "because the one is God's throne, the other His footstool;" on every side urging them on towards their Lord.

Matthew 5:34-35 — Homily on the Gospel of Matthew 17

Next, to lead them farther away from swearing by God, He saith, "Neither by Heaven, for it is God's throne, nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King:" still speaking out of the prophetical writings, and signifying Himself not to be opposed to the ancients. This was because they had a custom of swearing by these objects, and He intimates this custom near the end of His Gospel. But mark, I pray thee, on what ground He magnifies the elements; not from their own nature, but from God's relation to them, such as it had been in condescension declared. For because the tyranny of idolatry was great, that the elements might not be thought worthy of honor for their own sake, He hath assigned this cause, which we have mentioned, which again would pass on to the glory of God. For He neither said, "because Heaven is beautiful and great," nor, "because earth is profitable;" but "because the one is God's throne, the other His footstool;" on every side urging them on towards their Lord.

Matthew 5:36 — Homily on the Gospel of Matthew 17

"Neither by thy head," saith He, "because thou canst not make one hair white or black." Here again, not as wondering at man, hath He withdrawn him from swearing by his head (for so man himself would be worshipped), but as referring the glory to God, and signifying that thou art not master even of thyself, and of course therefore not of the oaths made by thy head. For if no one would give up his own child to another, much more will not God give up His own work to thee. For though it be thy head, yet is it the property of another; and so far from being master thereof, thou shalt not be able to do with it, no not the least thing of all. For He said not, "Thou canst not make one hair grow;" but, "Not so much as change its quality."

Matthew 5:37 — Homily on the Gospel of Matthew 17

"But what," it may be said, "if any one should require an oath, and apply constraint?" Let the fear of God be more powerful than the constraint: since, if thou art to bring forward such excuses, thou wilt keep none of the things which are enjoined. Yea, for first with respect to thy wife thou wilt say, "what if she be contentious and extravagant;" and then as to the right eye, "what if I love it, and am quite on fire?" and of the unchaste look, "what then, if I cannot help seeing?" and of our anger against a brother, "what if I be hasty, and not able to govern my tongue?" and in general, all His sayings thou mayest on this wise trample under foot. Yet surely with regard to human laws thou darest not in any case use this allegation, nor say, "what then if this or that be the case," but, willing or unwilling, thou receivest what is written. And besides, thou wilt never have compulsion to undergo at all. For he that hath hearkened unto those former blessings, and hath framed himself to be such as Christ enjoined, will have no such constraint to endure from any, being held in reverence and veneration by all. "But let your yea, be yea; and your nay, nay: for that which exceedeth these cometh of the evil one." What is it then that "exceeds yea" and "nay"? it is the oath, not the perjury. For this latter is quite acknowledged, and no man needs to learn that it is of the evil one; and it is not an excess, but an opposite: whereas an excess means something more, and added over and above: which kind of thing swearing is. "What then," saith one, "was it of the evil one? and if it was of the evil one, how was it a law?" Well, this same thing thou wilt say concerning the wife also; how is that now accounted adultery, which was before permitted? What now may one reply to this? That the precepts then uttered had reference to the weakness of them who were receiving the laws; since also to be worshipped with the vapor of sacrifice is very unworthy of God, just as to lisp is unworthy of a philosopher. That kind of thing accordingly was now laid down to be adultery, and swearing to be of the evil one, now that the principles of virtue have advanced. But if these things had been, from the first, laws of the devil, they would not have attained to so great goodness. Yea, for had those not been forerunners in the first place, these which we now have would not have been so easily received. Do not thou then require their excellency now, when their use is past: but then, when the time was calling for them. Or rather, if thou wilt, even now: yea, for now also is their virtue shown: and most of all for the very cause, by reason of which we find fault with them. For their appearing such now, is the greatest commendation of them. For had they not brought us up well, and made us meet for the reception of the greater precepts, they would not have appeared such. Therefore as the breast, when it hath fulfilled all its part, and is dismissing the child to the more manly diet, after that appears useless; and the parents who before thought it necessary for the babe, now abuse it with ten thousand mockeries (and many even not content with words of abuse, anoint it also with bitter drugs; that when their words have not power to remove the child's unseasonable propensity towards it, the real things may quench their longing): so also Christ saith, that they are of the evil one, not to indicate that the old law is of the devil, but in order that with most exceeding earnestness He might lead them away from their ancient poverty. But if the old law had belonged to the devil, it would not have led people away from idolatry, but rather would have drawn them on and cast them into it; for this did the devil desire. But now we see the opposite effect produced by the old law. And indeed this very thing, the oath, was ordained of old for this cause, that they might not swear by the idols. For "ye shall swear," saith He, "by the true God." They were then no small advant…

Matthew 5:37 — Homily on Acts 8

Wherefore, with a loud and clear voice, I proclaim to all and testify, that those who are notorious for this transgression, who utter words which come "of the evil one," (for such is swearing,) shall not step over the threshold of the Church. Let this present month be the time allowed you for reforming in this matter. Talk not to me, "Necessity of business compels me to use oaths, else people do not believe me." To begin with this, retrench those oaths which come merely of habit.

Matthew 5:38-39 — Homily on the Gospel of Matthew 16

In the next place, they criticise the law in the old covenant, which bids put out "an eye for an eye," and "a tooth for a tooth;" and straightway they insult and say, "Why, how can He be good who speaks so?" What then do we say in answer to this? That it is the highest kind of philanthropy. For He made this law, not that we might strike out one another's eyes, but that fear of suffering by others might restrain us from doing any such thing to them. As therefore He threatened the Ninevites with overthrow, not that He might destroy them (for had that been His will, He ought to have been silent), but that He might by fear make them better, and so quiet His wrath: so also hath He appointed a punishment for those who wantonly assail the eyes of others, that if good principle dispose them not to refrain from such cruelty, fear may restrain them from injuring their neighbors' sight. And if this be cruelty, it is cruelty also for the murderer to be restrained, and the adulterer checked. But these are the sayings of senseless men, and of those that are mad to the extreme of madness. For I, so far from saying that this comes of cruelty, should say, that the contrary to this would be unlawful, according to men's reckoning. And whereas, thou sayest, "Because He commanded to pluck out an eye for an eye, therefore He is cruel;" I say, that if He had not given this commandment, then He would have seemed, in the judgment of most men, to be that which thou sayest He is. For let us suppose that this law had been altogether done away, and that no one feared the punishment ensuing thereupon, but that license had been given to all the wicked to follow their own disposition in all security, to adulterers, and to murderers, to perjured persons, and to parricides; would not all things have been turned upside down? would not cities, market-places, and houses, sea and land, and the whole world, have been filled with unnumbered pollutions and murders? Every one sees it. For if, when there are laws, and fear, and threatening, our evil dispositions are hardly checked; were even this security taken away, what is there to prevent men's choosing vice? and what degree of mischief would not then come revelling upon the whole of human life? The rather, since cruelty lies not only in allowing the bad to do what they will, but in another thing too quite as much; to overlook, and leave uncared for, him who hath done no wrong, but who is without cause or reason suffering ill. For tell me; were any one to gather together wicked men from all quarters, and arm them with swords, and bid them go about the whole city, and massacre all that came in their way, could there be anything more like a wild beast than he? And what if some other should bind, and confine with the utmost strictness those whom that man had armed, and should snatch from those lawless hands them, who were on the point of being butchered; could anything be greater humanity than this? Now then, I bid thee transfer these examples to the law likewise; for He that commands to pluck out "an eye for an eye," hath laid the fear as a kind of strong chain upon the souls of the bad, and so resembles him, who detains those assassins in prison; whereas he who appoints no punishment for them, doth all but arm them by such security, and acts the part of that other, who was putting the swords in their hands, and letting them loose over the whole city. Seest thou not, how the commandments, so far from coming of cruelty, come rather of abounding mercy? And if on account of these thou callest the Lawgiver grievous, and hard to bear with; tell me which sort of command is the more toilsome and grievous, "Do no murder," or, "Be not even angry"? Which is more in extreme, he who exacts a penalty for murder, or for mere anger? He who subjects the adulterer to vengeance after the fact, or he who enjoins a penalty even for the very desire, and that penalty everlasting? See ye not how their reasoning comes round to the very…

Matthew 5:38 — Homily on the Gospel of Matthew 18

Seest thou that it was not of an eye that He was speaking before, when He made the law to pluck out the offending eye, but of him who by his friendship is harming us, and casting us into the gulf of destruction? For He who in this place uses so great strength of expression, and who, not even when another is plucking out your eye, permits you to strike out his; how should He have made it a law to strike out one's own? But if any one accuses the ancient law, because it commands such retaliation, he seems to me very unskillful in the wisdom that becomes a legislator, and ignorant of the virtue of opportunities, and the gain of condescension. For if he considered who were the hearers of these sayings, and how they were disposed, and when they received this code of laws, he will thoroughly admit the wisdom of the Lawgiver, and will see that it is one and the same, who made both those laws and these, and who wrote each of them exceeding profitably, and in its due season. Yes, for if at the beginning He had introduced these high and most weighty commandments, men would not have received either these, or the others; but now ordaining them severally in their due time, He hath by the two corrected the whole world. And besides, He commanded this, not that we might strike out one another's eyes, but that we might keep our hands to ourselves. For the threat of suffering hath effectually restrained our inclination to be doing. And thus in fact He is silently dropping seed of much self-restraint, at least in that He commands to retaliate with just the same acts. Yet surely he that began such transgression were worthy of a greater punishment, and this the abstract nature of justice demands. But forasmuch as He was minded to mingle mercy also with justice, He condemns him whose offenses were very great to a punishment less than his desert: teaching us even while we suffer to show forth great consideration.

Matthew 5:39 — Homily on the Gospel of Matthew 18

Having therefore mentioned the ancient law, and recognized it all, He signifies again, that it is not our brother who hath done these deeds, but the evil one. For this cause he hath also subjoined, "But I say unto you, that ye resist not the evil one." He did not say, "resist not your brother," but "the evil one," signifying that on his motion men dare so to act; and in this way relaxing and secretly removing most of our anger against the aggressor, by transferring the blame to another. "What then?" it is said, "ought we not to resist the evil one?" Indeed we ought, but not in this way, but as He hath commanded, by giving one's self up to suffer wrongfully; for thus shall thou prevail over him. For one fire is not quenched by another, but fire by water. And to show thee that even under the old law he that suffered rather prevails, that he it is who wins the crown; examine just what is done, and thou wilt see that his advantage is great. For as he that hath begun with unjust acts, will have himself destroyed the eyes of both, his neighbor's and his own (wherefore also he is justly hated of all, and ten thousand accusations are aimed at him): so he that hath been injured, even after his equal retaliation, will have done nothing horrible. Wherefore also he hath many to sympathize with him, as being clear from that offense even after he hath retaliated. And though the calamity be equal to both parties, yet the sentence passed on it is not equal, either with God, or with men. It should seem then, that neither is the calamity equal in the end. Now whereas at the beginning He said, "he that is angry with his brother without a cause," and "he that calleth him fool shall be in danger of hell fire," here He requires yet more entire self-restraint, commanding him that suffers ill not merely to be quiet, but even to be more exceedingly earnest in his turn, by offering the other cheek. And this He saith, not as legislating about such a blow as this only, but as teaching also what forbearance we should practise in all our other trials. For just as when He saith, "whose calleth his brother fool, is in danger of hell," He speaks not of this word only, but also of all reviling; even so here also He is making a law, not so much for our bearing it manfully, when smitten, as that we should be undisturbed, whatever we suffer. Because of this He both there singled out the extremest insult, and here hath set down that which seems to be of all blows most opprobrious, the blow on the cheek, so full of all insolence. And He commands this as having regard both of him that strikes and of him that is stricken. Since both he that is insulted will not think that he suffers any harm, being thus framed to self-restraint (nay, he will not even have any sense of the insult, as striving rather for a prize than as receiving a blow); and he that is offering the affront will be made ashamed, and not add a second blow, though he be fiercer than any wild beast, yea, rather will condemn himself heartily for the former. For nothing so restrains the wrong doers, as when the injured bear what is done with gentleness. And it not only restrains them from rushing onward, but works upon them also to repent for what has gone before, and in wonder at such forbearance to draw back. And it makes them more our own, and causes them to be slaves, not merely friends, instead of haters and enemies; even as avenging one's self does just the contrary: for it both disgraces each of the two, and makes them worse, and their anger it heightens into a greater flame; yea, often no less than death itself is the end of it, going on from bad to worse. Wherefore He not only forbade thee to be angry when smitten, but even enjoined thee to satiate the other's desire, that so neither may the former blow appear to have befallen thee against thy will. For thus, lost as he may be to shame, thou wilt be able to smite him with a mortal blow, rather than if thou hadst smitten him with thine hand; or i…

Matthew 5:40 — Homily on the Gospel of Matthew 18

"And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also." For not in the matter of blows only, but of our goods also, He would have such forbearance exhibited. Wherefore He again employs the same strong figure. That is, as in the other case He commands to overcome in suffering, so here again, by allowing ourselves to be deprived of more than the wrong doer expected. However, He did not put it so merely, but with something to enhance it: not saying, "give thy cloak to him that asketh," but "to him that would sue thee at the law," that is, "if he drag thee into court, and give thee trouble." And just as, after He had bidden not to call another fool, nor to be angry without cause, He went on and required more, in that He commanded to offer the right cheek also; even so here, having said, "Agree with thine adversary," He again amplifies the precept. For now He orders us not only to give what the other would have, but even to show forth a greater liberality. "What then!" one may say, "am I to go about naked?" We should not be naked, if we obeyed these sayings with exactness; rather more abundantly than any should we be clothed. For first, no one would attack men of this disposition; and next, if there chanced to be any one so savage and ungentle, as to proceed even so far, yet many more would be found to clothe him, who acted with such self-denial, not with garments only, but even with their own flesh, if it were possible. Further: even though one were of necessity to go about naked on account of this sort of self-denial, neither so were it any disgrace. Since Adam too was "naked" in paradise, "and was not ashamed;" and Isaiah was "naked, and barefoot," and more glorious than all the Jews; and Joseph also, when he stripped himself, did then more than ever shine forth. For to be thus naked is no evil, but to be so clad, as we now are, with costly garments, this is both disgraceful and ridiculous. For this cause, you see, those had praise of God, but these He blames, both by prophets and by apostles. Let us not therefore suppose His injunctions impossible. Nay, for besides their expediency, they are very easy, if we are sober-minded; and the profit of them is so great as to be an exceeding help, not to ourselves only, but to those also who are using us despitefully. And in this chiefly stands their excellence, that while they induce us to suffer wrong, they by the same means teach them also that do the wrong to control themselves. For while he on his part thinks it a great thing to take what belongs to others, but thou signifiest to him, that to thee it is easy to give even what he doth not ask: while thou bringest in liberality for a counterpoise to his meanness, and a wise moderation to his covetousness: consider what a lesson he will get, being taught not by sayings, but by actual deeds, to scorn vice and to seek after virtue. For God will have us profitable not to ourselves alone, but to all our neighbors as well. Now if thou givest, and abstainest from suing, thou hast sought thine own advantage only; but if thou give him some other thing, thou hast made him too better, and so sent him away. Of this nature is salt, which is what He would have them to be; seeing it both recruits itself, and keeps all other bodies with which it may associate: of this nature is light; for it shows objects both to a man's self and to all others. Forasmuch then as He hath set thee in the rank of these things, help thou likewise him who is sitting in darkness, and teach him that neither before did he take any thing by force: persuade him that he hath done no despite. Yea, for thus thou thyself also wilt be had in more respect and reverence, if thou signify that thou gavest freely and wert not robbed. Make therefore his sin, through thy moderation, an instance of thine own bounty.

Matthew 5:41 — Homily on the Gospel of Matthew 18

"If any one shall compel thee to go one mile, go with him twain." Seest thou the height of self-denial? in this at least, that after giving thy coat, and thy cloak, not even if thine enemy should wish to use thy naked body for hardships and labors, not even so (saith He), must thou forbid him. For He would have us possess all things in common, both our bodies and our goods, as with them that are in need, so with them that insult us: for the latter comes of manliness, the former of mercifulness. Because of this, He said, "If any one shall compel thee to go one mile, go with him twain:" again leading thee higher up, and commanding thee to show forth the same kind of ambition. For if the things of which He spake at the beginning, being far less than these, have so great blessings pronounced on them; consider what sort of portion awaits them, who duly perform these, and what they become even before their rewards, in a human and passible body winning entire freedom from passion. Since when neither insult, nor blows, nor the spoiling of their property, galls them; while they give way to no such thing, but rather add in large measure to their endurance; reflect what kind of training their soul is undergoing. On this account then, as in regard of blows, as in regard of our goods, so in this case also, He hath bidden us act. "For why," saith He, "do I mention insult, and property? Though he should want to make use of thy very own limbs for toil and weary work, and this unjustly, do thou again conquer and overpass His unjust desire." For "to compel" is this, to drag unjustly and without any reason, and by way of despite. Nevertheless, for this also be thou ready in thy station, so as to suffer more than the other would fain do to thee.

Matthew 5:42 — Homily on the Gospel of Matthew 18

"Give to him that asketh thee, and from him that would borrow of thee, turn not thou away." These last are less than what went before; but marvel not, for this He is ever wont to do, mingling the small with the great. And if these be little in comparison with those, let them hearken, who take the goods of others, who distribute their own among harlots, and kindle to themselves a double fire, both by the unrighteous income, and by the pernicious outlay. But by "borrowing," here, He means not the compact with usury, but the use merely. And elsewhere He even amplifies it, saying that we should give to them, from whom we do not expect to receive.

Matthew 5:43-45 — Homily on the Gospel of Matthew 18

"Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you. That ye may become like your Father which is in Heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." See how He hath set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels thee to go one; in order that thou mightest receive with all facility that which is much more than these. "But what," one may say, "is more than these?" Not even to count as an enemy him who is doing these things: or rather even somewhat else more than this. For He said not, "do not hate," but "love;" He said not, "do not injure," but "do good." And if any one should examine accurately, he will see that even to these things somewhat is added, much greater than they are. For neither did He simply command to love, but to pray. Seest thou how many steps He hath ascended, and how He hath set us on the very summit of virtue? Nay, mark it, numbering from the beginning. A first step is, not to begin with injustice: a second, after he hath begun, to vindicate one's self by equal retaliation; a third, not to do unto him that is vexing us the same that one hath suffered, but to be quiet; a fourth, even to give one's self up to suffer wrongfully; a fifth, to give up yet more than the other, who did the wrong, wishes; a sixth, not to hate him who hath done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Seest thou, what height of self-command? Wherefore glorious too, as we see, is the reward which it hath. That is, because the thing enjoined was great, and needed a fervent soul, and much earnestness, He appoints for it also such a reward, as for none of the former. For He makes not mention here of earth, as with respect to the meek; nor of comfort and mercy, as with regard to the mourners and the merciful; nor of the kingdom of Heaven; but of that which was more thrilling than all; our becoming like God, in such wise as men might become so. For He saith, "That ye may become like unto your Father which is in Heaven." And observe, I pray thee, how neither in this place, nor in the preceding parts, doth He call Him His own Father, but in that instance, "God," and "a great King," when he was discoursing about oaths, and here, "their Father." And this He doth, as reserving for the proper season what He had to say touching these points.

Matthew 5:44 — Homily on the Gospel of Matthew 18

"But I say unto you, love your enemies, and pray for them which despitefully use you: bless them that curse you, do good to them that hate you." See how He hath set the highest pinnacle on our good deeds. For this is why He teaches not only to endure a blow, but to offer the right cheek also; not only to add the cloak to the coat, but to travel also two miles with him who compels thee to go one; in order that thou mightest receive with all facility that which is much more than these. "But what," one may say, "is more than these?" Not even to count as an enemy him who is doing these things: or rather even somewhat else more than this. For He said not, "do not hate," but "love;" He said not, "do not injure," but "do good." And if any one should examine accurately, he will see that even to these things somewhat is added, much greater than they are. For neither did He simply command to love, but to pray. Seest thou how many steps He hath ascended, and how He hath set us on the very summit of virtue? Nay, mark it, numbering from the beginning. A first step is, not to begin with injustice: a second, after he hath begun, to vindicate one's self by equal retaliation; a third, not to do unto him that is vexing us the same that one hath suffered, but to be quiet; a fourth, even to give one's self up to suffer wrongfully; a fifth, to give up yet more than the other, who did the wrong, wishes; a sixth, not to hate him who hath done so; a seventh, even to love him; an eighth, to do him good also; a ninth, to entreat God Himself on his behalf. Seest thou, what height of self-command? Wherefore glorious too, as we see, is the reward which it hath. That is, because the thing enjoined was great, and needed a fervent soul, and much earnestness, He appoints for it also such a reward, as for none of the former. For He makes not mention here of earth, as with respect to the meek; nor of comfort and mercy, as with regard to the mourners and the merciful; nor of the kingdom of Heaven; but of that which was more thrilling than all; our becoming like God, in such wise as men might become so. For He saith, "That ye may become like unto your Father which is in Heaven."

Matthew 5:45 — Homily on Acts 50

Because we are savage as wild beasts in disposition, and would not otherwise endure to love our enemy, unless we expected some revenge, he offers this as a cake, so to say, to a wild beast. For to the Apostles the Lord says not this, but what says He? That ye may be like to your Father which is in heaven. And besides, it is not possible that the benefactor and the benefited should remain in enmity. This is why Paul has put it in this way.

Matthew 5:45 — Homily on the Gospel of Matthew 18

"That ye may become like your Father which is in Heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." And observe, I pray thee, how neither in this place, nor in the preceding parts, doth He call Him His own Father, but in that instance, "God," and "a great King," when he was discoursing about oaths, and here, "their Father." And this He doth, as reserving for the proper season what He had to say touching these points. Then, bringing the likeness yet closer, He saith, "Because He maketh His sun to rise on the evil and on the good, and sendeth rain upon just and unjust." "For He too, so far from hating," so He speaks, "even pours benefits on those that insult Him." Yet surely in no respect is the case parallel, not only because of the surpassing nature of His benefits, but also by reason of the excellence of His dignity. For thou indeed art despised by thy fellow-slave, but He by His slave, who hath also received ten thousand benefits from Him: and thou indeed givest words, in praying for him, but He, deeds, very great and marvellous, kindling the sun, and giving the annual showers. "Nevertheless, even so I grant thee to be mine equal, in such wise as it is possible for a man so to be." Hate not then the man that doeth thee wrong, who is procuring thee such good things, and bringing thee to so great honor. Curse not him that uses thee despitefully; for so hast thou undergone the labor, but art deprived of the fruit; thou wilt bear the loss, but lose the reward; which is of the utmost folly, having borne the more grievous, not to bear what is less than it. "But how," saith one, "is it possible for this to take place?" Having seen God become man, and descend so far, and suffer so much for thy sake, dost thou still inquire and doubt, how it is possible to forgive thy fellow-servants their injuriousness? Hearest thou not Him on the cross, saying, "Forgive them, for they know not what they do?" Hearest thou not Paul, when he saith, "He who is gone up on high, and is sitting on the right hand intercedeth for us?" Seest thou not that even after the cross, and after He had been received up, He sent the apostles unto the Jews that had slain Him, to bring them His ten thousand blessings, and this, though they were to suffer ten thousand terrors at their hands? But hast thou been greatly wronged? Nay, what hast thou endured like thy Lord, bound, beaten with whips, with rods, spit upon by servants, enduring death, and that death, which is of all deaths the most shameful, after ten thousand favors shown? And even if thou hast been greatly wronged, for this very cause most of all do thou do him good, that thou mayest both make thine own crown more glorious, and set thy brother free from the worst infirmity. For so too the physicians, when they are kicked, and shamefully handled by the insane, then most of all pity them, and take measures for their perfect cure, knowing that the insult comes of the extremity of their disease. Now I bid thee too have the same mind touching them that are plotting against thee, and do thou so treat them that are injuring thee. For it is they above all that are diseased, it is they who are undergoing all the violence. Deliver him then from this grievous contumely, and grant him to let go his anger, and set him free from that grievous demon, wrath. Yea, for if we see persons possessed by devils, we weep for them; we do not seek to be ourselves also possessed. Now let us do this too likewise with respect to them that are angry; for in truth the enraged are like the possessed; yea rather, are more wretched than they, being mad with consciousness of it. Wherefore also their frenzy is without excuse. Trample not then on the fallen, but rather pity him. For so, should we see any one troubled with bile, blinded and giddy, and straining to cast up this evil humor, we stretch forth a hand, and continue to support him through his struggles, and though we…

Matthew 5:46 — Homily 27 on 2 Corinthians

Let us then also emulate this man! For it is a serious charge, the not loving even; but becomes more serious, when although one is loved he loveth not. For if he that loveth one that loveth him be no better than the publicans; he that doth not so much as this ranks with the beasts; yea rather, is even below them. What sayest thou, O man? Lovest thou not him that loveth thee? What then dost thou live for? Wherein wilt thou be of use hereafter? in what sort of matters? in public? in private? By no means; for nothing is more useless than a man that knows not to love. This law even robbers have oftentimes respected, and murderers, and housebreakers; and having only taken salt with one, have been made his friends, letting the board change their disposition, and thou that sharest not salt only, but words and deeds, and comings in and goings out, with him, dost thou not love? Nay: those that live impurely lavish even whole estates on their strumpets; and thou who hast a worthy love, art thou so cold, and weak, and unmanly, as not to be willing to love, even when it costs thee nothing?

Matthew 5:46 — Homily on the Gospel of Matthew 18

And not only from the example they have in God, doth He urge them on to this, but also from the contrary. "For if ye love those," saith He, "that love you, what reward have ye? do not even the publicans the same?" This Paul also saith, "Ye have not yet resisted unto blood, striving against sin." If then thou doest these things, thou hast taken thy stand with God; but if thou forsakest them, with the publicans. Seest thou how that the interval between the commandments is not so great as the difference between the persons? Let us not therefore infer this, "the injunction is hard;" but let us consider also the reward, and think whom we are like, if we duly perform it, and to whom equal, if we wander from it. Thus then to our brother He commands us to be reconciled, and not to desist till we have removed the enmity: but when He is discoursing of persons generally, He subjects us no longer to this necessity, but requires only what is on our part; in this way also making the law easy. For inasmuch as He had said, "They persecuted the prophets which were before you;" lest on occasion of those very words they should be unfavorably disposed towards them, He bids them not only to endure such as do so, but even to love them. What then can we deserve, who are commanded to emulate God, and are perhaps in a way not so much as to equal the publicans? For if "to love them that love us" be the part of publicans, sinners, and heathens: when we do not even this (and we do it not, so long as we envy our brethren who are in honor), what penalty shall we not incur, commanded as we are to surpass the scribes, and taking our place below the heathens? How then shall we behold the kingdom, I pray thee? how shall we set foot on that holy threshold, who are not surpassing even the publicans? For this He covertly signified, when He said, "Do not even the publicans the same?"

Matthew 5:47 — Homily on the Gospel of Matthew 18

"Do not even the Gentiles the same?" And this most especially we may admire in His teaching, that while in each instance He sets down with very great fullness the prizes of the conflicts; such as "to see God," and "to inherit the kingdom of Heaven," and "to become sons of God," and "like God," and "to obtain mercy," and "to be comforted," and "the great reward:" if anywhere He must needs mention things grievous, He doth this in a subdued tone. Thus in the first place, the name of hell He hath set down once only in so many sentences; and in some other instances too, it is with reserve that He corrects the hearer, and as though he were managing His discourse rather in the way of shaming than threatening him; where He saith, "do not even the publicans the same?" and, "if the salt have lost its savor;" and, "he shall be called least in the kingdom of Heaven." And there are places where He puts down the sin itself by way of punishment, leaving to the hearer to infer the grievousness of the punishment: as when He saith, "he hath committed adultery with her in his heart;" and, "he that putteth away causeth her to commit adultery;" and, "That which is more than these is of the evil one." For to them that have understanding, instead of the mention of the punishment, the very greatness of the sin is sufficient for correction. Wherefore also He here brings forward the heathens and the publicans, by the quality of the person putting the disciple to shame. Which Paul too did, saying, "Sorrow not, even as the rest which have no hope;" and, "Even as the Gentiles which know not God." And to signify that He requires nothing very overpowering, but a little more than was accustomed, He saith, "Do not even the Gentiles the same?" Yet nevertheless He stops not the discourse at this, but makes it end with His rewards, and those good hopes.

Matthew 5:48 — Homily on the Gospel of Matthew 18

"Be ye therefore perfect, as your Heavenly Father." And He intersperses everywhere abundantly the name of the heavens, by the very place thoroughly elevating their minds. For as yet, I know not how, they were somewhat weak and dull. Seest thou how He pulls up by the roots wrath, and sensual lusts, as well as that of riches, that of glory, all that belongs to this life? For this he had done indeed from the first, but much more now. For the poor, and the meek, and the mourner, empties himself of his anger; the just and the merciful, of the lust of riches; the pure in heart is delivered from wicked lusts; he that is persecuted and suffers insults, and is evil spoken of, is practising of course entire contempt of things present, and is clear from pride and vainglory. Having therefore loosed the hearer from these bonds, and having anointed him for the conflicts, again in another way He roots up these passions, and with increased strictness. For having begun by anger, and having cut out on every side the sinews of this passion; having said, "he that is angry with his brother," and "he that calleth fool," or "Raca," let him be punished: and "he that is offering his gift, let him not approach the table until he have done away the enmity;" and "he that hath an adversary, before he see the tribunal, let him make the enemy a friend:" He makes a transition to lust again, and saith, "he that beholds with unchaste eyes, let him be punished as an adulterer;" whoso is offended by an unchaste woman, or by a man, or by any other of those belonging to him, let him cut off all these; "he that hath a woman by law of marriage, let him never cast her out, and look to another." For hereby He hath pulled up the roots of wicked lust. Then after this He restrains the love of riches, commanding neither to swear, nor to lie, nor to keep hold of the very cloak with which one may chance to be clad, but rather to give up one's coat too, to him who would have it, and one's bodily services; completely and more than completely taking away our longing for riches. Then after all these things, and the varied garland of these commandments, He goes on to say "pray for them which despitefully use you:" leading us up to the very highest summit of self-control. For as being meek is not so much as to take smiting, nor being merciful, as to give one's coat also together with one's cloak, nor being just, as to bear injury, nor being a peacemaker, as to follow even when smitten and compelled; so also to suffer persecution is not so much as to bless when persecuted. Seest thou how by degrees He leads us up into the very arches of Heaven?

Matthew 6:1 — Homily on the Gospel of Matthew 19

He roots out in what remains the most tyrannical passion of all, the rage and madness with respect to vainglory, which springs up in them that do right. For at first He had not at all discoursed about it; it being indeed superfluous, before He had persuaded them to do any of the things which they ought, to teach in which way they should practise and pursue them. But after He had led them on to self-command, then He proceeds to purge away also the alloy which secretly subsists with it. For this disease is by no means of random birth; but when we have duly performed many of the commandments. It behooved therefore first to implant virtue, and then to remove the passion which mars its fruit. And see with what He begins, with fasting, and prayer, and almsgiving: for in these good deeds most especially it is wont to make its haunt. The Pharisee, for instance, was hereby puffed up, who saith, "I fast twice a week, I give tithes of my substance." And he was vainglorious too in his very prayer, making it for display. For since there was no one else present, he pointed himself out to the publican, saying, "I am not as the rest of men, nor even as this publican." And mark how Christ began, as though He were speaking of some wild beast, hard to catch, and crafty to deceive him who was not very watchful. Thus, "take heed," saith He, "as to your alms." So Paul also speaks to the Philippians; "Beware of dogs." And with reason, for the evil beast comes in upon us secretly, and without noise puffs all away, and unobservedly carries out all that is within. Forasmuch then as He had made much discourse about almsgiving, and brought forward God, "Who maketh His sun to rise on the evil and the good," and by motives from all quarters had urged them on to this, and had persuaded them to exult in the abundance of their giving; He finishes by taking away also all things that encumber this fair olive tree. For which same cause He saith, "Take heed that ye do not your alms before men," for that which was before mentioned, is "God's" almsgiving. And when He had said, "not to do it before men," He added, "to be seen of them." And though it seems as if the same thing were said a second time, yet if any one give particular attention, it is not the same thing, but one is different from the other; and it hath great security, and unspeakable care and tenderness. For it may be, both that one doing alms before men may not do it to be seen of them, and again that one not doing it before men may do it to be seen of them. Wherefore it is not simply the thing, but the intent, which He both punishes and rewards. And unless such exactness were employed, this would make many more backward about the giving of alms, because it is not on every occasion altogether possible to do it secretly. For this cause, setting thee free from this restraint, He defines both the penalty and the reward not by the result of the action, but by the intention of the doer. That is, that thou mayest not say, "What? am I then the worse, should another see?"-"it is not this," saith He, "that I am seeking, but the mind that is in thee, and the tone of what thou doest." For His will is to bring our soul altogether into frame, and to deliver it from every disease. Now having, as you see, forbidden men's acting for display, and having taught them the penalty thence ensuing, namely, to do it vainly, and for nought, He again rouses their spirits by putting them in mind of the Father, and of Heaven, that not by the loss alone He might sting them, but also shame them by the recollection of Him who gave them being. "For ye have no reward," saith He, "with your Father which is in Heaven."

Matthew 6:2 — Homily on the Gospel of Matthew 19

Nor even at this did He stop, but proceeds yet further, by other motives also increasing their disgust. For as above He set forth publicans and heathens, by the quality of the person shaming their imitators, so also in this place the hypocrites. "Therefore when thou doest thine alms," saith He, "do not sound a trumpet before thee, as the hypocrites do." Not that they had trumpets, but He means to display the greatness of their frenzy, by the use of this figure of speech, deriding and making a show of them hereby. And well hath He called them "hypocrites" for the mask was of mercy, but the spirit of cruelty and inhumanity. For they do it, not because they pity their neighbors, but that they themselves may enjoy credit; and this came of the utmost cruelty; while another was perishing with hunger, to be seeking vainglory, and not putting an end to his suffering. It is not then the giving alms which is required, but the giving as one ought, the giving for such and such an end. Having then amply derided those men, and having handled them so, that the hearer should be even ashamed of them, He again corrects thoroughly the mind which is so distempered: and having said how we ought not to act, He signifies on the other hand how we ought to act.

Matthew 6:3 — Homily on the Gospel of Matthew 19

"Let not thy left hand know," saith He, "what thy right hand doeth." Here again His enigmatical meaning is not of the hands, but He hath put the thing hyperbolically. As thus: "If it can be," saith He, "for thyself not to know it, let this be the object of thine endeavor; that, if it were possible, it may be concealed from the very hands that minister." It is not, as some say, that we should hide it from wrong-headed men, for He hath here commanded that it should be concealed from all.

Matthew 6:4 — Homily on the Gospel of Matthew 19

And then the reward too; consider how great it is. For after He had spoken of the punishment from the one, He points out also the honor derived from the other; from either side urging them, and leading them on to high lessons. Yea, for He is persuading them to know that God is everywhere present, and that not by our present life are our interests limited, but a yet more awful tribunal will receive us when we go hence, and the account of all our doings, and honors, and punishments: and that no one will be hid in doing anything either great or small, though he seem to be hid from men. For all this did He darkly signify, when He said, "Thy Father which seeth in secret shall reward thee openly." Setting for him a great and august assemblage of spectators, and what He desires, that very thing bestowing on him in great abundance. "For what," saith He, "dost thou wish? is it not to have some to be spectators of what is going on? Behold then, thou hast some; not angels, nor archangels, but the God of all." And if thou desire to have men also as spectators, neither of this desire doth He deprive thee at the fitting season, but rather in greater abundance affords it unto thee. For, if thou shouldest now make a display, thou wilt be able to make it to ten only, or twenty, or (we will say) a hundred persons: but if thou take pains to lie hid now, God Himself will then proclaim thee in the presence of the whole universe. Wherefore above all, if thou wilt have men see thy good deeds, hide them now, that then all may look on them with the more honor, God making them manifest, and extolling them, and proclaiming them before all. Again, whereas now they that behold will rather condemn thee as vainglorious; when they see thee crowned, so far from condemning, they will even admire thee, all of them. When therefore by waiting a little, thou mayest both receive a reward, and reap greater admiration; consider what folly it is to cast thyself out of both these; and while thou art seeking thy reward from God, and while God is beholding, to summon men for the display of what is going on. Why, if display must be made of our love, to our Father above all should we make it; and this most especially, when our Father hath the power both to crown and to punish. And let me add, even were there no penalty, it were not meet for him who desires glory, to let go this our theatre, and take in exchange that of men. For who is there so wretched, as that when the king was hastening to come and see his achievements, he would let him go, and make up his assembly of spectators of poor men and beggars? For this cause then, He not only commands to make no display, but even to take pains to be concealed: it not being at all the same, not to strive for publicity, and to strive for concealment.

Matthew 6:5-6 — Homily on the Gospel of Matthew 19

"And when ye pray," saith He, "ye shall not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets. Verily I say unto you, they have their reward." "But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret." These too again He calls "hypocrites," and very fitly; for while they are feigning to pray to God, they are looking round after men; wearing the garb not of suppliants, but of ridiculous persons. For he, who is to do a suppliant's office, letting go all other, looks to him alone, who hath power to grant his request. But if thou leave this one, and go about wandering and casting around thine eyes everywhere, thou wilt depart with empty hands. For this was thine own will. Wherefore He said not, "such shall not receive a reward," but, "they have it out:" that is, they shall indeed receive one, but from those of whom they themselves desire to have it. For God wills not this: He rather for His part was willing to bestow on men the recompense that comes from Himself; but they seeking that which is from men, can be no longer justly entitled to receive from Him, for whom they have done nothing. But mark, I pray thee, the lovingkindness of God, in that He promises to bestow on us a reward, even for those good things which we ask of Him. Having then discredited them, who order not this duty as they ought, both from the place and from their disposition of mind, and having shown that they are very ridiculous: He introduces the best manner of prayer, and again gives the reward, saying, "Enter into thy closet." "What then," it may be said, "ought we not to pray in church?" Indeed we ought by all means, but in such a spirit as this. Because everywhere God seeks the intention of all that is done. Since even if thou shouldest enter into thy closet, and having shut the door, shouldest do it for display, the doors will do thee no good. It is worth observing in this case also, how exact the definition, which He made when He said, "That they may appear unto men." So that even if thou shut the doors, this He desires thee duly to perform, rather than the shutting of the doors, even to shut the doors of the mind. For as in everything it is good to be freed from vainglory, so most especially in prayer. For if even without this, we wander and are distracted, when shall we attend unto the things which we are saying, should we enter in having this disease also? And if we who pray and beseech attend not, how do we expect God to attend? But yet some there are, who after such and so earnest charges, behave themselves so unseemly in prayer, that even when their person is concealed, they make themselves manifest to all by their voice, crying out disorderly, and rendering themselves objects of ridicule both by gesture and voice. Seest thou not that even in a market place, should any one come up doing like this, and begging clamorously, he will drive away him whom he is petitioning; but if quietly, and with the proper gesture, then he rather wins over him that can grant the favor? Let us not then make our prayer by the gesture of our body, nor by the loudness of our voice, but by the earnestness of our mind: neither with noise and clamor and for display, so as even to disturb those that are near us, but with all modesty, and with contrition in the mind, and with inward tears. But art thou pained in mind, and canst not help crying aloud? yet surely it is the part of one exceedingly pained to pray and entreat even as I have said. Since Moses too was pained, and prayed in this way and was heard; for this cause also God said unto him, "Wherefore criest thou unto me." And Hannah too again, her voice not being heard, accomplished all she wished, forasmuch as her heart cried out. But Abel prayed not only when silent, but even when dying, and his blood sent forth a cry more clear than a trumpet. Do thou also then groan, even as that holy o…

Matthew 6:7-8 — Homily on the Gospel of Matthew 19

Then He speaks even the very words of the prayer. "When ye pray," saith He, "use no vain repetitions, even as the heathen do." You see that when He was discoursing of almsgiving, He removed only that mischief which comes of vainglory, and added nothing more; neither did He say whence one should give alms; as from honest labor, and not from rapine nor covetousness: this being abundantly acknowledged among all. And also before that, He had thoroughly cleared up this point, when He blessed them "that hunger after righteousness." But touching prayer, He adds somewhat over and above; "not to use vain repetitions." And as there He derides the hypocrites, so here the heathen; shaming the hearer everywhere most of all by the vileness of the persons. For since this, in most cases, is especially biting and stinging, I mean our appearing to be likened to outcast persons; by this topic He dissuades them; calling frivolousness, here, by the name of "vain repetition:" as when we ask of God things unsuitable, kingdoms, and glory, and to get the better of enemies, and abundance of wealth, and in general what does not at all concern us. "For He knoweth," saith He, "what things ye have need of." And herewith He seems to me to command in this place, that neither should we make our prayers long; long, I mean, not in time, but in the number and length of the things mentioned. For perseverance indeed in the same requests is our duty: His word being, "continuing instant in prayer." And He Himself too, by that example of the widow, who prevailed with the pitiless and cruel ruler, by the continuance of her intercession; and by that of the friend, who came late at night time, and roused the sleeper from his bed, not for his friendship's, but for his importunity's sake; what did He, but lay down a law, that all should continually make supplication unto Him? He doth not however bid us compose a prayer of ten thousand clauses, and so come to Him and merely repeat it. For this He obscurely signified when He said, "They think that they shall be heard for their much speaking." "For He knoweth," saith He, "what things ye have need of." And if He know, one may say, what we have need of, wherefore must we pray? Not to instruct Him, but to prevail with Him; to be made intimate with Him, by continuance in supplication; to be humbled; to be reminded of thy sins.

Matthew 6:9 — Homily on the Gospel of Matthew 19

"After this manner, therefore, pray ye," saith He: "Our Father, which art in heaven." See how He straightway stirred up the hearer, and reminded him of all God's bounty in the beginning. For he who calls God Father, by him both remission of sins, and taking away of punishment, and righteousness, and sanctification, and redemption, and adoption, and inheritance, and brotherhood with the Only-Begotten, and the supply of the Spirit, are acknowledged in this single title. For one cannot call God Father, without having attained to all those blessings. Doubly, therefore, doth He awaken their spirit, both by the dignity of Him who is called on, and by the greatness of the benefits which they have enjoyed. But when He saith, "in Heaven," He speaks not this as shutting up God there, but as withdrawing him who is praying from earth, and fixing him in the high places, and in the dwellings above. He teaches, moreover, to make our prayer common, in behalf of our brethren also. For He saith not, "my Father, which art in Heaven," but, "our Father," offering up his supplications for the body in common, and nowhere looking to his own, but everywhere to his neighbor's good. And by this He at once takes away hatred, and quells pride, and casts out envy, and brings in the mother of all good things, even charity, and exterminates the inequality of human things, and shows how far the equality reaches between the king and the poor man, if at least in those things which are greatest and most indispensable, we are all of us fellows. For what harm comes of our kindred below, when in that which is on high we are all of us knit together, and no one hath aught more than another; neither the rich more than the poor, nor the master than the servant, neither the ruler than the subject, nor the king than the common soldier, nor the philosopher than the barbarian, nor the skillful than the unlearned? For to all hath He given one nobility, having vouchsafed to be called the Father of all alike. When therefore He hath reminded us of this nobility, and of the gift from above, and of our equality with our brethren, and of charity; and when He hath removed us from earth, and fixed us in Heaven; let us see what He commands us to ask after this. Not but, in the first place, even that saying alone is sufficient to implant instruction in all virtue. For he who hath called God Father, and a common Father, would be justly bound to show forth such a conversation, as not to appear unworthy of this nobility, and to exhibit a diligence proportionate to the gift. Yet is He not satisfied with this, but adds, also another clause, thus saying, "Hallowed be Thy name." Worthy of him who calls God Father, is the prayer to ask nothing before the glory of His Father, but to account all things secondary to the work of praising Him. For "hallowed" is glorified. For His own glory He hath complete, and ever continuing the same, but He commands him who prays to seek that He may be glorified also by our life. Which very thing He had said before likewise, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Yea, and the seraphim too, giving glory, said on this wise, "Holy, holy, holy." So that "hallowed" means this, viz. "glorified." That is, "vouchsafe," saith he, "that we may live so purely, that through us all may glorify Thee." Which thing again appertains unto perfect self-control, to present to all a life so irreprehensible, that every one of the beholders may offer to the Lord the praise due to Him for this.

Matthew 6:10 — Homily on the Gospel of Matthew 19

"Thy kingdom come." And this again is the language of a right-minded child, not to be rivetted to things that are seen, neither to account things present some great matter; but to hasten unto our Father, and to long for the things to come. And this springs out of a good conscience, and a soul set free from things that are on earth. This, for instance, Paul himself was longing after every day: wherefore he also said, that "even we ourselves, who have the first-fruits of the Spirit, groan, waiting for an adoption, the redemption of our body." For he who hath this fondness, can neither be puffed up by the good things of this life, nor abashed by its sorrows; but as though dwelling in the very heavens, is freed from each sort of irregularity. "Thy will be done in earth, as it is in Heaven." Behold a most excellent train of thought! in that He bade us indeed long for the things to come, and hasten towards that sojourn; and, till that may be, even while we abide here, so long to be earnest in showing forth the same conversation as those above. For ye must long, saith He, for heaven, and the things in heaven; however, even before heaven, He hath bidden us make the earth a heaven and do and say all things, even while we are continuing in it, as having our conversation there; insomuch that these too should be objects of our prayer to the Lord. For there is nothing to hinder our reaching the perfection of the powers above, because we inhabit the earth; but it is possible even while abiding here, to do all, as though already placed on high. What He saith therefore is this: "As there all things are done without hindrance, and the angels are not partly obedient and partly disobedient, but in all things yield and obey (for He saith, 'Mighty in strength, performing His word'); so vouchsafe that we men may not do Thy will by halves, but perform all things as Thou wiliest." Seest thou how He hath taught us also to be modest, by making it clear that virtue is not of our endeavors only, but also of the grace from above? And again, He hath enjoined each one of us, who pray, to take upon himself the care of the whole world. For He did not at all say, "Thy will be done" in me, or in us, but everywhere on the earth; so that error may be destroyed, and truth implanted, and all wickedness cast out, and virtue return, and no difference in this respect be henceforth between heaven and earth. "For if this come to pass," saith He, "there will be no difference between things below and above, separated as they are in nature; the earth exhibiting to us another set of angels."

Matthew 6:11 — Homily on the Gospel of Matthew 19

"Give us this day our daily bread." What is "daily bread"? That for one day. For because He had said thus, "Thy will be done in earth as it is in heaven," but was discoursing to men encompassed with flesh, and subject to the necessities of nature, and incapable of the same impassibility with the angels:-while He enjoins the commands to be practised by us also, even as they perform them; He condescends likewise, in what follows, to the infirmity of our nature. Thus, "perfection of conduct," saith He, "I require as great, not however freedom from passions; no, for the tyranny of nature permits it not: for it requires necessary food." But mark, I pray thee, how even in things that are bodily, that which is spiritual abounds. For it is neither for riches, nor for delicate living, nor for costly raiment, nor for any other such thing, but for bread only, that He hath commanded us to make our prayer. And for "daily bread," so as not to "take thought for the morrow." Because of this He added, "daily bread," that is, bread for one day. And not even with this expression is He satisfied, but adds another too afterwards, saying, "Give us this day;" so that we may not, beyond this, wear ourselves out with the care of the following day. For that day, the intervals before which thou knowest not whether thou shalt see, wherefore dost thou submit to its cares? This, as He proceeded, he enjoined also more fully, saying, "Take no thought for the morrow." He would have us be on every hand unencumbered and winged for flight, yielding just so much to nature as the compulsion of necessity requires of us.

Matthew 6:12 — Homily on the Gospel of Matthew 19

Then forasmuch as it comes to pass that we sin even after the washing of regeneration, He, showing His love to man to be great even in this case, commands us for the remission of our sins to come unto God who loves man, and thus to say, "Forgive us our debts, as we also forgive our debtors." Seest thou surpassing mercy? After taking away so great evils, and after the unspeakable greatness of His gift, if men sin again, He counts them such as may be forgiven. For that this prayer belongs to believers, is taught us both by the laws of the church, and by the beginning of the prayer. For the uninitiated could not call God Father. If then the prayer belongs to believers, and they pray, entreating that sins may be forgiven them, it is clear that not even after the laver is the profit of repentance taken away. Since, had He not meant to signify this, He would not have made a law that we should so pray. Now He who both brings sins to remembrance, and bids us ask forgiveness, and teaches how we may obtain remission and so makes the way easy; it is perfectly clear that He introduced this rule of supplication, as knowing, and signifying, that it is possible even after the font to wash ourselves from our offenses; by reminding us of our sins, persuading us to be modest; by the command to forgive others, setting us free from all revengeful passion; while by promising in return for this to pardon us also, He holds out good hopes, and instructs us to have high views concerning the unspeakable mercy of God toward man. But what we should most observe is this, that whereas in each of the clauses He had made mention of the whole of virtue, and in this way had included also the forgetfulness of injuries (for so, that "His name be hallowed," is the exactness of a perfect conversation; and that "His will be done," declares the same thing again: and to be able to call God "Father," is the profession of a blameless life; in all which things had been comprehended also the duty of remitting our anger against them that have transgressed): still He was not satisfied with these, but meaning to signify how earnest He is in the matter, He sets it down also in particular, and after the prayer, He makes mention of no other commandment than this, saying thus: "For if ye forgive men their trespasses, your heavenly Father also will forgive you." So that the beginning is of us, and we ourselves have control over the judgment that is to be passed upon us. For in order that no one, even of the senseless, might have any complaint to make, either great or small, when brought to judgment; on thee, who art to give account, He causes the sentence to depend; and "in what way soever thou hast judged for thyself, in the same," saith He, "do I also judge thee." And if thou forgive thy fellow servant, thou shalt obtain the same favor from me; though indeed the one be not equal to the other. For thou forgivest in thy need, but God, having need of none: thou, thy fellow slave; God, His slave: thou liable to unnumbered charges; God, being without sin. But yet even thus doth He show forth His lovingkindness towards man. Since He might indeed, even without this, forgive thee all thine offenses; but He wills thee hereby also to receive a benefit; affording thee on all sides innumerable occasions of gentleness and love to man, casting out what is brutish in thee, and quenching wrath, and in all ways cementing thee to him who is thine own member. For what canst thou have to say? that thou hast wrongfully endured some ill of thy neighbor? (For these only are trespasses, since if it be done with justice, the act is not a trespass.) But thou too art drawing near to receive forgiveness for such things, and for much greater. And even before the forgiveness, thou hast received no small gift, in being taught to have a human soul, and in being trained to all gentleness. And herewith a great reward shall also be laid up for thee elsewhere, even to be called to account for none of thin…

Matthew 6:13 — Homily on the Gospel of Matthew 19

"And lead us not into temptation; but deliver us from the evil one: for Thine is the kingdom, and the power, and the glory, for ever. Amen." Here He teaches us plainly our own vileness, and quells our pride, instructing us to deprecate all conflicts, instead of rushing upon them. For so both our victory will be more glorious, and the devil's overthrow more to be derided. I mean, that as when we are dragged forth, we must stand nobly; so when we are not summoned, we should be quiet, and wait for the time of conflict; that we may show both freedom from vainglory, and nobleness of spirit. And He here calls the devil "the wicked one," commanding us to wage against him a war that knows no truce, and implying that he is not such by nature. For wickedness is not of those things that are from nature, but of them that are added by our own choice. And he is so called pre-eminently, by reason of the excess of his wickedness, and because he, in no respect injured by us, wages against us implacable war. Wherefore neither said He, "deliver us from the wicked ones," but, "from the wicked one;" instructing us in no case to entertain displeasure against our neighbors, for what wrongs soever we may suffer at their hands, but to transfer our enmity from these to him, as being himself the cause of all our wrongs. Having then made us anxious as before conflict, by putting us in mind of the enemy, and having cut away from us all our remissness; He again encourages and raises our spirits, by bringing to our remembrance the King under whom we are arrayed, and signifying Him to be more powerful than all. "For Thine," saith He, "is the kingdom, and the power, and the glory." Doth it not then follow, that if His be the kingdom, we should fear no one, since there can be none to withstand, and divide the empire with him. For when He saith, "Thine is the kingdom," He sets before us even him, who is warring against us, brought into subjection, though he seem to oppose, God for a while permitting it. For in truth he too is among God's servants, though of the degraded class, and those guilty of offense; and he would not dare set upon any of his fellow servants, had he not first received license from above. And why say I, "his fellow servants?" Not even against swine did he venture any outrage, until He Himself allowed him; nor against flocks, nor herds, until he had received permission from above. "And the power," saith He. Therefore, manifold as thy weakness may be, thou mayest of right be confident, having such a one to reign over thee, who is able fully to accomplish all, and that with ease, even by thee. "And the glory, for ever. Amen." Thus He not only frees thee from the dangers that are approaching thee, but can make thee also glorious and illustrious. For as His power is great, so also is His glory unspeakable, and they are all boundless, and no end of them. Seest thou how He hath by every means anointed His Champion, and hath framed Him to be full of confidence?

Matthew 6:14-15 — Homily on the Gospel of Matthew 19

Then, as I said before, meaning to signify, that of all things He most loathes and hates bearing malice, and most of all accepts the virtue which is opposite to that vice; He hath after the prayer also again put us in mind of this same point of goodness; both by the punishment set, and by the reward appointed, urging the hearer to obey this command. "For if ye forgive men," saith He, "your heavenly Father will also forgive you. But if ye forgive not, neither will He forgive you." With this view He hath again mentioned heaven also, and their Father; to abash the hearer by this topic likewise; that he of all people, being of such a Father, should be made a wild beast of; and summoned as he is to heaven, should cherish an earthly and ordinary sort of mind. Since not by grace only, you see, ought we to become His children, but also by our works. And nothing makes us so like God, as being ready to forgive the wicked and wrong-doers; even as indeed He had taught before, when He spake of His "making the sun to shine on the evil and on the good." For this same cause again in every one of the clauses He commands us to make our prayers common, saying, "Our Father," and "Thy will be done in earth as it is in heaven," and "Give us the bread, and forgive us our debts," and "lead us not into temptation," and "deliver us;" everywhere commanding us to use this plural word, that we may not retain so much as a vestige of anger against our neighbor. How great punishment then must they deserve, who after all this, so far from themselves forgiving, do even entreat God for vengeance on their enemies, and diametrically as it were transgress this law; and this while He is doing and contriving all, to hinder our being at variance one with another? For since love is the root of all that is good, He removing from all sides whatever mars it, brings us together, and cements us to each other. For there is not, there is not one, be he father, or mother, or friend, or what you will, who so loved us as the God who created us.

Matthew 6:16 — Homily on the Gospel of Matthew 20

Here it were well to sigh aloud, and to wail bitterly: for not only do we imitate the hypocrites, but we have even surpassed them. For I know, yea I know many, not merely fasting and making a display of it, but neglecting to fast, and yet wearing the masks of them that fast, and cloaking themselves with an excuse worse than their sin. For "I do this," say they, "that I may not offend the many." What sayest thou? There is a law of God which commands these things, and dost thou talk of offense? And thinkest thou that in keeping it thou art offending, in transgressing it, delivering men from offense? And what can be worse than this folly? Wilt thou not leave off becoming worse than the very hypocrites, and making thine hypocrisy double? And when thou considerest the great excess of this evil, wilt thou not be abashed at the force of the expression now before us? In that He did not say, "they act a part," merely, but willing also to touch them more deeply, He saith, "For they disfigure their faces;" that is, they corrupt, they mar them. But if this be a disfiguring of the face, to appear pale for vainglory, what should we say concerning the women who corrupt their faces with colorings and paintings to the ruin of the unchaste sort of young men? For while those harm themselves only, these women harm both themselves and them who behold them. Wherefore we should fly both from the one pest and from the other, keeping at distance enough and to spare. For so He not only commanded to make no display, but even to seek to be concealed. Which thing He had done before likewise. And whereas in the matter of almsgiving, He did not put it simply, but having said, "Take heed not to do it before men," He added, "to be seen of them;" yet concerning fasting and prayer, He made no such limitation. Why could this have been? Because for almsgiving to be altogether concealed is impossible, but for prayer and fasting, it is possible. And somewhat else He signified by this name, this of hypocrites, I mean. That is, not only by the ridiculousness of the thing, nor by its bringing an extreme penalty, but also by showing that such deceit is but for a season, doth He withdraw us from that evil desire. For the actor seems glorious just so long as the audience is sitting; or rather not even then in the sight of all. For the more part of the spectators know who it is, and what part he is acting. However, when the audience is broken up, he is more clearly discovered to all. Now this, you see, the vainglorious must in all necessity undergo. For even here they are manifest to the majority, as not being that which they appear to be, but as wearing a mask only; but much more will they be detected hereafter, when all things appear "naked and open." And by another motive again He withdraws them from the hypocrites, by showing that His injunction is light. For He doth not make the fast more strict, nor command us to practise more of it, but not to lose the crown thereof. So that what seems hard to bear, is common to us and to the hypocrites, for they also fast; but that which is lightest, namely, not to lose the reward after our labors, "this is what I command," saith He; adding nothing to our toils, but gathering our wages for us with all security, and not suffering us to go away unrewarded, as they do. Nay, they will not so much as imitate them that wrestle in the Olympic games, who although so great a multitude is sitting there, and so many princes, desire to please but one, even him who adjudges the victory amongst them; and this, though he be much their inferior. But thou, though thou hast a twofold motive for displaying the victory to Him, first, that He is the person to adjudge it, and also, that He is beyond comparison superior to all that are sitting in the theatre,-thou art displaying it to others, who so far from profiting, do privily work thee the greatest harm.

Matthew 6:17-18 — Homily on the Gospel of Matthew 20

As therefore, when He said, "Let not thy left hand know what thy right hand doeth," it was not of hands that He was speaking, but of the duty of being strictly concealed from all; and as when He commanded us to enter into our closet, not there alone absolutely, nor there primarily, did He command us to pray, but He covertly intimated the same thing again; so likewise here, in commanding us "to be anointed," He did not enact that we positively must anoint ourselves; for then we should all of us be found transgressors of this law; and above all, surely, they who have taken the most pains to keep it, the societies of the monks, who have taken up their dwelling on the mountains. It was not this then that He enjoined, but, forasmuch as the ancients had a custom to anoint themselves continually, when they were taking their pleasure and rejoicing (and this one may see clearly from David and from Daniel); He said that we were to anoint ourselves, not that we should positively do this, but that by all means we might endeavor, with great strictness, to hide this our acquisition. And to convince thee that so it is, He Himself, when by action exhibiting what He enjoined in words, having fasted forty days, and fasted in secret, did neither anoint nor wash Himself: nevertheless, though He did not these things, He most assuredly fulfilled the whole without vainglory. It is this then that He enjoins on us likewise, both bringing before us the hypocrites, and by a twice repeated charge dissuading the hearers.

Matthew 6:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Saying, Lay not up for yourselves treasure on earth, He adds, where rust and moth destroy, in order to show the insecurity of that treasure that is here, and the advantage of that which is in Heaven, both from the place, and from those things which harm. As though He had said; Why fear you that your wealth should be consumed, if you should give alms? Yea rather give alms, and they shall receive increase, for those treasures that are in Heaven shall be added to them, which treasures perish if ye do not give alms. He said not, You leave them to others, for that is pleasant to men.

Matthew 6:19 — Homily on the Gospel of Matthew 20

Thus, after He hath cast out the disease of vainglory, and not before, He seasonably introduces His discourse of voluntary poverty. For nothing so trains men to be fond of riches, as the fondness for glory. This, for instance, is why men devise those herds of slaves, and that swarm of eunuchs, and their horses with trappings of gold, and their silver tables, and all the rest of it, yet more ridiculous; not to satisfy any wants, nor to enjoy any pleasure, but that they may make a show before the multitude. Now above He had only said, that we must show mercy; but here He points out also how great mercy we must show, when He saith, "Lay not up treasure." For it not being possible at the beginning to introduce all at once His discourse on contempt of riches, by reason of the tyranny of the passion, He breaks it up into small portions, and having set free the hearer's mind, instills it therein, so as that it shall become acceptable. Wherefore, you see, He said first "Blessed are the merciful;" and after this "Agree with thine adversary;" and after that again, "If any one will sue thee at the law and take thy coat, give him thy cloak also;" but here, that which is much greater than all these. For there His meaning was, "if thou see a law-suit impending, do this; since to want and be freed from strife, is better than to possess and strive;" but here, supposing neither adversary nor any one at law with thee, and without all mention of any other such party, He teaches the contempt of riches itself by itself, implying that not so much for their sake who receive mercy, as for the giver's sake, He makes these laws: so that though there be no one injuring us, or dragging us into a court of justice, even so we may despise our possessions, bestowing them on those that are in need. And neither here hath He put the whole, but even in this place it is gently spoken; although He had in the wilderness shown forth to a surpassing extent His conflicts in that behalf. However He doth not express this, nor bring it forward; for it was not yet time to reveal it; but for a while He searches out for reasons, maintaining the place of an adviser rather than a lawgiver, in His sayings on this subject.

Matthew 6:20 — Homily on the Gospel of Matthew 20

For the present He signifies the hurtfulness of the treasure here, and the profit of what is there, both from the place, and from the things which mar it. And first, what things they most fear, from these He urges them. For "of what art thou afraid?" saith He: "lest thy goods should be spent, if thou give alms? Nay, then give alms, and so they will not be spent; and, what is more, so far from being spent, they will actually receive a greater increase; yea, for the things in heaven are added unto them." However, for a time He saith it not, but puts it afterwards. But for the present, what had most power to persuade them, that He brings forward, namely, that the treasure would thus remain for them unspent. And on either hand He attracts them. For He said not only, "If thou give alms, it is preserved:" but He threatened also the opposite thing, that if thou give not, it perishes. And see His unspeakable prudence. For neither did He say, "Thou dost but leave them to others;" since this too is pleasant to men: He alarms them however on a new ground, by signifying that not even this do they obtain: since though men defraud not, there are those which are sure to defraud, "the moth" and "the rust." For although this mischief seem very easy to restrain, it is nevertheless irresistible and uncontrollable, and devise what thou wilt, thou wilt be unable to check this harm. "What then, doth moth make away with the gold?" Though not moth, yet thieves do. "What then, have all been despoiled?" Though not all, yet the more part.

Matthew 6:21 — Homily on the Gospel of Matthew 20

On this account then He adds another argument, which I have already mentioned, saying, "Where the man's treasure is, there is his heart also." For though none of these things should come to pass, saith He, thou wilt undergo no small harm, in being nailed to the things below, and in becoming a slave instead of a freeman, and casting thyself out of the heavenly things, and having no power to think on aught that is high, but all about money, usuries and loans, and gains, and ignoble traffickings. Than this what could be more wretched? For in truth such an one will be worse off than any slave, bringing upon himself a most grievous tyranny, and giving up the chiefest thing of all, even the nobleness and the liberty of man. For how much soever any one may discourse unto thee, thou wilt not be able to hear any of those things which concern thee, whilst thy mind is nailed down to money; but bound like a dog to a tomb, by the tyranny of riches, more grievously than by any chain, barking at all that come near thee, thou hast this one employment continually, to keep for others what thou hast laid up. Than this what can be more wretched? However, forasmuch as this was too high for the mind of His hearers, and neither was the mischief within easy view of the generality, nor the gain evident, but there was need of a spirit of more self-command to perceive either of these; first, He hath put it after those other topics, which are obvious, saying, "Where the man's treasure is, there is his heart also;" and next He makes it clear again, by withdrawing His discourse from the intellectual to the sensible.

Matthew 6:22-23 — Homily on the Gospel of Matthew 20

What He saith is like this: Bury not gold in the earth, nor do any other such thing, for thou dost but gather it for the moth, and the rust, and the thieves. And even if thou shouldest entirely escape these evils, yet the enslaving of thine heart, the nailing it to all that is below, thou wilt not escape: "For wheresoever thy treasure may be, there is thine heart also." As then, laying up stores in heaven, thou wilt reap not this fruit only, the attainment of the rewards for these things, but from this world thou already receivest thy recompence, in getting into harbor there, in setting thine affections on the things that are there, and caring for what is there (for where thou hast laid up thy treasures, it is most clear thou transferrest thy mind also); so if thou do this upon earth, thou wilt experience the contrary. But if the saying be obscure to thee, hear what comes next in order. "The light of the body is the eye; if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. But if the light that is in thee be darkness, how great is the darkness!" He leads His discourse to the things which are more within the reach of our senses. I mean, forasmuch as He had spoken of the mind as enslaved and brought into captivity, and there were not many who could easily discern this, He transfers the lesson to things outward, and lying before men's eyes, that by these the others also might reach their understanding. Thus, "If thou knowest not," saith He, "what a thing it is to be injured in mind, learn it from the things of the body; for just what the eye is to the body, the same is the mind to the soul." As therefore thou wouldest not choose to wear gold, and to be clad in silken garments, thine eyes withal being put out, but accountest their sound health more desirable than all such superfluity (for, shouldest thou lose this health or waste it, all thy life besides will do thee no good): for just as when the eyes are blinded, most of the energy of the other members is gone, their light being quenched; so also when the mind is depraved, thy life will be filled with countless evils: as therefore in the body this is our aim, namely, to keep the eye sound, so also the mind in the soul. But if we mutilate this, which ought to give light to the rest, by what means are we to see clearly any more? For as he that destroys the fountain, dries up also the river, so he who hath quenched the understanding hath confounded all his doings in this life. Wherefore He saith, "If the light that is in thee be darkness, how great is the darkness?" For when the pilot is drowned, and the candle is put out, and the general is taken prisoner; what sort of hope will there be, after that, for those that are under command? Thus then, omitting now to speak of the plots to which wealth gives occasion, the strifes, the suits (these indeed He had signified above, when He said, "The adversary shall deliver thee to the judge, and the judge to the officer"); and setting down what is more grievous than all these, as sure to occur, He so withdraws us from the wicked desire. For to inhabit the prison is not nearly so grievous, as for the mind to be enslaved by this disease; and the former is not sure to happen, but the other is connected as an immediate consequent with the desire of riches. And this is why He puts it after the first, as being a more grievous thing, and sure to happen. For God, He saith, gave us understanding, that we might chase away all ignorance, and have the right judgment of things, and that using this as a kind of weapon and light against all that is grievous or hurtful, we might remain in safety. But we betray the gift for the sake of things superfluous and useless. For what is the use of soldiers arrayed in gold, when the general is dragged along a captive? what the profit of a ship beautifully equipped, when the pilot is sunk beneath the waves? what the advantage…

Matthew 6:24 — Homily on the Gospel of Matthew 21

Seest thou how by degrees He withdraws us from the things that now are, and at greater length introduces what He hath to say, touching voluntary poverty, and casts down the dominion of covetousness? For He was not contented with His former sayings, many and great as they were, but He adds others also, more and more alarming. For what can be more alarming than what He now saith, if indeed we are for our riches to fall from the service of Christ? or what more to be desired, if indeed, by despising wealth, we shall have our affection towards Him and our charity perfect? For what I am continually repeating, the same do I now say likewise, namely, that by both kinds He presses the hearer to obey His sayings; both by the profitable, and by the hurtful; much like an excellent physician, pointing out both the disease which is the consequence of neglect, and the good health which results from obedience. See, for instance, what kind of gain He signifies this to be, and how He establishes the advantage of it by their deliverance from the contrary things. Thus, "wealth," saith He, "hurts you not in this only, that it arms robbers against you, nor in that it darkens your mind in the most intense degree, but also in that it casts you out of God's service, making you captive of lifeless riches, and in both ways doing you harm, on the one hand, by causing you to be slaves of what you ought to command; on the other, by casting you out of God's service, whom, above all things, it is indispensable for you to serve." For just as in the other place, He signified the mischief to be twofold, in both laying up here, "where moth corrupteth," and in not laying up there, where the watch kept is impregnable; so in this place, too, He shows the loss to be twofold, in that it both draws off from God, and makes us subject to mammon. But He sets it not down directly, rather He establishes it first upon general considerations, saying thus; "No man can serve two masters:" meaning here two that are enjoining opposite things; since, unless this were the case, they would not even be two. For so, "the multitude of them that believed were of one heart and of one soul," and yet were they divided into many bodies; their unanimity however made the many one. Then, as adding to the force of it, He saith, "so far from serving, he will even hate and abhor:" "For either he will hate the one," saith He, "and love the other, or else he will hold to the one and despise the other." And it seems indeed as if the same thing were said twice over; He did not however choose this form without purpose, but in order to show that the change for the better is easy. I mean, lest thou shouldest say, "I am once for all made a slave; I am brought under the tyranny of wealth," He signifies that it is possible to transfer one's self, and that as from the first to the second, so also from the second one may pass over to the first.

Matthew 6:24 — Homily on the Gospel of Matthew 28

These things any one may see happening now also, even many in the tombs possessed of evil spirits, whom nothing restrains from their madness; not iron, nor chain, nor multitude of men, nor advice, nor admonition, nor terror, nor threat, nor any other such thing. For so when any man is dissolute, eager after all embraces, he differs not at all from the demoniac, but goes about naked like him, clad indeed in garments, but deprived of the true covering, and stripped of his proper glory; cutting himself not with stones, but with sins more hurtful than many stones. Who then shall be able to bind such a one? Who, to stay his unseemliness and frenzy, his way of never coming to himself, but forever haunting the tombs? For such are the resorts of the harlots, full of much evil savor, of much rottenness. And what of the covetous man? Is he not like this? For who will be able ever to bind him? Are there not fears and daily threats, and admonitions, and counsels? Nay, all these bonds he bursts asunder; and if any one come to set him free, he adjures him that he may not be freed, accounting it the greatest torture not to be in torture: than which what can be more wretched? For as to that evil spirit, even though he despised men, yet he yielded to the command of Christ, and quickly sprang out of the man's body; but this man yields not even to His commandment. See at least how he daily hears Him saying, "Ye cannot serve God and mammon," and threatening hell, and the incurable torments, and obeys not: not that He is stronger than Christ, but because against our will Christ corrects us not. Therefore such men live as in desert places, though they be in the midst of cities. For who, that hath reason, would choose to be with such men? I for my part would sooner consent to dwell with ten thousand demoniacs, than with one diseased in this way.

Matthew 6:25 — Homily on the Gospel of Matthew 21

Having now, as you see, in all ways taught the advantage of contemning riches, as well for the very preservation of the riches, as for the pleasure of the soul, and for acquiring self-command, and for the securing of godliness; He proceeds to establish the practicability of this command. For this especially pertains to the best legislation, not only to enjoin what is expedient, but also to make it possible. Therefore He also goes on to say, "Take no thought for your life, what ye shall eat." That is, lest they should say, "What then? if we cast all away, how shall we be able to live?" At this objection, in what follows, He makes a stand, very seasonably. For as surely as if at the beginning He had said, "Take no thought," the word would have seemed burdensome; so surely, now that He hath shown the mischief arising out of covetousness, His admonition coming after is made easy to receive. Wherefore neither did He now simply say, "Take no thought," but He added the reason, and so enjoined this. After having said, "Ye cannot serve God and mammon," He added, "therefore I say unto you, take no thought." "Therefore;" for what? Because of the unspeakable loss. For the hurt you receive is not in riches only, rather the wound is in the most vital parts, and in that which is the overthrow of your salvation; casting you as it does out from God, who made you, and careth for you, and loveth you. "Therefore I say unto you, take no thought." Thus, after He hath shown the hurt to be unspeakable, then and not before He makes the commandment stricter; in that He not only bids us cast away what we have, but forbids to take thought even for our necessary food, saying, "Take no thought for your soul, what ye shall eat." Not because the soul needs food, for it is incorporeal; but He spake according to the common custom. For though it needs not food, yet can it not endure to remain in the body, except that be fed. And in saying this, He puts it not simply so, but here also He brings up arguments, some from those things which we have already, and some from other examples. From what we have already, thus saying: "Is not the soul more than meat, and the body more than the raiment?" He therefore that hath given the greater, how shall He not give the less? He that hath fashioned the flesh that is fed, how shall He not bestow the food? Wherefore neither did He simply say, "Take no thought what ye shall eat," or "wherewithal ye shall be clothed;" but, "for the body," and, "for the soul:" forasmuch as from them He was to make His demonstrations, carrying on His discourse in the way of comparison. Now the soul He hath given once for all, and it abides such as it is; but the body increases every day.

Matthew 6:26 — Homily on the Gospel of Matthew 21

From what we have already, then, He urges us in this way: and from examples of other things, by saying, "Behold the fowls of the air." Thus, lest any should say, "we do good by taking thought," He dissuades them both by that which is greater, and by that which is less; by the greater, i.e. the soul and the body; by the less, i.e. the birds. For if of the things that are very inferior He hath so much regard, how shall He not give unto you? saith He. And to them on this wise, for as yet it was an ordinary multitude: but to the devil not thus; but how? "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." But here He makes mention of the birds, and this in a way greatly to abash them; which sort of thing is of very great value for the purpose of admonition. However, some of the ungodly have come to so great a pitch of madness, as even to attack His illustration. Because, say they, it was not meet for one strengthening moral principle, to use natural advantages as incitements to that end. For to those animals, they add, this belongs by nature. What then shall we say to this? That even though it is theirs by nature, yet possibly we too may attain it by choice. For neither did He say, "behold how the birds fly," which were a thing impossible to man; but that they are fed without taking thought, a kind of thing easy to be achieved by us also, if we will. And this they have proved, who have accomplished it in their actions. Wherefore it were meet exceedingly to admire the consideration of our Lawgiver, in that, when He might bring forward His illustration from among men, and when He might have spoken of Moses and Elias and John, and others like them, who took no thought; that He might touch them more to the quick, He made mention of the irrational beings. For had He spoken of those righteous men, these would have been able to say, "We are not yet become like them." But now by passing them over in silence, and bringing forward the fowls of the air, He hath cut off from them every excuse, imitating in this place also the old law. Yea, for the old covenant likewise sends to the bee, and to the ant, and to the turtle, and to the swallow. And neither is this a small sign of honor, when the same sort of things, which those animals possess by nature, those we are able to accomplish by an act of our choice. If then He take so great care of them which exist for our sakes, much more of us; if of the servants, much more of the master. Therefore He said, "Behold the fowls," and He said not, "for they do not traffic, nor make merchandise," for these were among the things that were earnestly forbidden. But what? "they sow not, neither do they reap." "What then?" saith one, "must we not sow?" He said not, "we must not sow," but "we must not take thought;" neither that one ought not to work, but not to be low-minded, nor to rack one's self with cares. Since He bade us also be nourished, but not in "taking thought." Of this lesson David also lays the foundation from old time, saying enigmatically on this wise, "Thou openest Thine hand, and fillest every living thing with bounty;" and again, "To Him that giveth to the beasts their food, and to the young ravens that call upon Him." "Who then," it may be said, "have not taken thought?" Didst thou not hear how many of the righteous I adduced? Seest thou not with them Jacob, departing from his father's house destitute of all things? Dost thou not hear him praying and saying, "If the Lord give me bread to eat and raiment to put on?" which was not the part of one taking thought, but of one seeking all of God. This the apostles also attained, who cast away all, and took no thought: also, the "five thousand," and the "three thousand."

Matthew 6:27 — Homily on the Gospel of Matthew 21

Wherefore neither did He simply say, "Take no thought what ye shall eat," or "wherewithal ye shall be clothed;" but, "for the body," and, "for the soul:" forasmuch as from them He was to make His demonstrations, carrying on His discourse in the way of comparison. Now the soul He hath given once for all, and it abides such as it is; but the body increases every day. Therefore pointing out both these things, the immortality of the one, and the frailty of the other, He subjoins and says, "Which of you can add one cubit unto his stature?" Thus, saying no more of the soul, since it receives not increase, He discoursed of the body only; hereby making manifest this point also, that not the food increases it, but the providence of God. Which Paul showing also in other ways, said, "So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase."

Matthew 6:28 — Homily on the Gospel of Matthew 22

Having spoken of our necessary food, and having signified that not even for this should we take thought, He passes on in what follows to that which is more easy. For raiment is not so necessary as food. Why then did He not make use here also of the same example, that of the birds, neither mention to us the peacock, and the swan, and the sheep? for surely there were many such examples to take from thence. Because He would point out how very far the argument may be carried both ways: both from the vileness of the things that partake of such elegance, and from the munificence vouchsafed to the lilies, in respect of their adorning. And see how from the beginning He signifies the injunction to be easy; by the contraries again, and by the things of which they were afraid, leading them away from these cares. Thus, when He had said, "Consider the lilies of the field," He added, "they toil not:" so that in desire to set us free from toils, did He give these commands. In fact, the labor lies, not in taking no thought, but in taking thought for these things. And as in saying, "they sow not," it was not the sowing that He did away with, but the anxious thought; so in saying, "they toil not, neither do they spin," He put an end not to the work, but to the care.

Matthew 6:29 — Homily on the Gospel of Matthew 22

But if Solomon was surpassed by their beauty, and that not once nor twice, but throughout all his reign;-for neither can one say, that at one time He was clothed with such apparel, but after that He was so no more; rather not so much as on one day did He array Himself so beautifully: for this Christ declared by saying, "in all his reign:" and if it was not that He was surpassed by this flower, but vied with that, but He gave place to all alike (wherefore He also said, "as one of these:" for such as between the truth and the counterfeit, so great is the interval between those robes and these flowers):-if then he acknowledged his inferiority, who was more glorious than all kings that ever were: when wilt thou be able to surpass, or rather to approach even faintly to such perfection of form? After this He instructs us, not to aim at all at such ornament. See at least the end thereof; after its triumph "it is cast into the oven:" and if of things mean, and worthless, and of no great use, God hath displayed so great care, how shall He give up thee, of all living creatures the most important? Hereby He teaches us not only to take no thought, but not even to be dazzled at the costliness of men's apparel. Why, such comeliness is of grass, such beauty of the green herb: or rather, the grass is even more precious than such apparelling. Why then pride thyself on things, whereof the prize rests with the mere plant, with a great balance in its favor?

Matthew 6:30 — Homily on the Gospel of Matthew 22

For this cause, when He hath decked them out, He doth not so much as call them lilies any more, but "grass of the field." And He is not satisfied even with this name, but again adds another circumstance of vileness, saying, "which to-day is." And He said not, "and to-morrow is not," but what is much baser yet, "is cast into the oven." And He said not, "clothe," but "so clothe." Seest thou everywhere how He abounds in amplifications and intensities? And this He doth, that He may touch them home: and therefore He hath also added, "shall He not much more clothe you?" For this too hath much emphasis: the force of the word, "you," being no other than to indicate covertly the great value set upon our race, and the concern shown for it; as though He had said, "you, to whom He gave a soul, for whom He fashioned a body, for whose sake He made all the things that are seen, for whose sake He sent prophets, and gave the law, and wrought those innumerable good works; for whose sake He gave up His only begotten Son." And not till He hath made His proof clear, doth He proceed also to rebuke them, saying, "O ye of little faith." For this is the quality of an adviser: He doth not admonish only, but reproves also, that He may awaken men the more to the persuasive power of His words. Now when, as you see, He had demonstrated the greatness of God's providential care, and they were in what follows to be rebuked also, even in this He was sparing, laying to their charge not want, but poverty, of faith. Thus, "if God," saith He, "so clothe the grass of the field, much more you, O ye of little faith." Wherefore then did He make them so beautiful? That He might display His own wisdom and the excellency of His power; that from everything we might learn His glory. For not "the Heavens only declare the glory of God," but the earth too; and this David declared when he said, "Praise the Lord, ye fruitful trees, and all cedars." For some by their fruits, some by their greatness, some by their beauty, send up praise to Him who made them: this too being a sign of great excellency of wisdom, when even upon things that are very vile (and what can be viler than that which to-day is, and to-morrow is not?) He pours out such great beauty. If then to the grass He hath given that which it needs not (for what doth the beauty thereof help to the feeding of the fire?) how shall He not give unto thee that which thou needest? If that which is the vilest of all things, He hath lavishly adorned, and that as doing it not for need, but for munificence, how much more will He honor thee, the most honorable of all things, in matters which are of necessity.

Matthew 6:31 — Homily on the Gospel of Matthew 22

"Therefore take no thought, saying, what shall we eat? or, what shall we drink? or, wherewithal shall we be clothed? For after all these things do the nations of the world seek." Seest thou how again He hath both shamed them the more, and hath also shown by the way, that He had commanded nothing grievous nor burdensome? As therefore when He said, "If ye love them which love you," it is nothing great which ye practise, for the very Gentiles do the same; by the mention of the Gentiles He was stirring them up to something greater: so now also He brings them forward to reprove us, and to signify that it is a necessary debt which He is requiring of us. For if we must show forth something more than the Scribes or Pharisees, what can we deserve, who so far from going beyond these, do even abide in the mean estate of the Gentiles, and emulate their littleness of soul?

Matthew 6:32 — Homily on the Gospel of Matthew 22

He doth not however stop at the rebuke, but having by this reproved and roused them, and shamed them with all strength of expression, by another argument He also comforts them, saying, "For your Heavenly Father knoweth that ye have need of all these things." He said not, "God knoweth," but, "your Father knoweth;" to lead them to a greater hope. For if He be a Father, and such a Father, He will not surely be able to overlook His children in extremity of evils; seeing that not even men, being fathers, bear to do so. And He adds along with this yet another argument. Of what kind then is it? That "ye have need" of them. What He saith is like this. What! are these things superfluous, that He should disregard them? Yet not even in superfluities did He show Himself wanting in regard, in the instance of the grass: but now are these things even necessary. So that what thou considerest a cause for thy being anxious, this I say is sufficient to draw thee from such anxiety. I mean, if thou sayest, "Therefore I must needs take thought, because they are necessary;" on the contrary, I say, "Nay, for this self-same reason take no thought, because they are necessary." Since were they superfluities, not even then ought we to despair, but to feel confident about the supply of them; but now that they are necessary, we must no longer be in doubt. For what kind of father is he, who can endure to fail in supplying to his children even necessaries? So that for this cause again God will most surely bestow them. For indeed He is the artificer of our nature, and He knows perfectly the wants thereof. So that neither canst thou say, "He is indeed our Father, and the things we seek are necessary, but He knows not that we stand in need of them." For He that knows our nature itself, and was the framer of it, and formed it such as it is; evidently He knows its need also better than thou, who art placed in want of them: it having been by His decree, that our nature is in such need. He will not therefore oppose Himself to what He hath willed, first subjecting it of necessity to so great want, and on the other hand again depriving it of what it wants, and of absolute necessaries. Let us not therefore be anxious, for we shall gain nothing by it, but tormenting ourselves. For whereas He gives both when we take thought, and when we do not, and more of the two, when we do not; what dost thou gain by thy anxiety, but to exact of thyself a superfluous penalty? Since one on the point of going to a plentiful feast, will not surely permit himself to take thought for food; nor is he that is walking to a fountain anxious about drink. Therefore seeing we have a supply more copious than either any fountain, or innumerable banquets made ready, the providence of God; let us not be beggars, nor little minded.

Matthew 6:33 — Homily on the Gospel of Matthew 22

For together with what hath been said, He puts also yet another reason for feeling confidence about such things, saying, "Seek ye the kingdom of Heaven, and all these things shall be added unto you." Thus when He had set the soul free from anxiety, then He made mention also of Heaven. For indeed He came to do away with the old things, and to call us to a greater country. Therefore He doeth all, to deliver us from things unnecessary, and from our affection for the earth. For this cause He mentioned the heathens also, saying that "the Gentiles seek after these things;" they whose whole labor is for the present life, who have no regard for the things to come, nor any thought of Heaven. But to you not these present are the chief things, but other than these. For we were not born for this end, that we should eat and drink and be clothed, but that we might please God, and attain unto the good things to come. Therefore as things here are secondary in our labor, so also in our prayers let them be secondary. Therefore He also said, "Seek ye the kingdom of Heaven, and all these things shall be added unto you." And He said not, "shall be given," but "shall be added," that thou mightest learn, that the things present are no great part of His gifts, compared with the greatness of the things to come. Accordingly, He doth not bid us so much as ask for them, but while we ask for other things, to have confidence, as though these also were added to those. Seek then the things to come, and thou wilt receive the things present also; seek not the things that are seen, and thou shalt surely attain unto them. Yea, for it is unworthy of thee to approach thy Lord for such things. And thou, who oughtest to spend all thy zeal and thy care for those unspeakable blessings, dost greatly disgrace thyself by consuming it on the desire of transitory things. "How then?" saith one, "did He not bid us ask for bread?" Nay, He added, "daily," and to this again, "this day," which same thing in fact He doth here also. For He said not, "Take no thought," but, "Take no thought for the morrow," at the same time both affording us liberty, and fastening our soul on those things that are more necessary to us. For to this end also He bade us ask even those, not as though God needed reminding by us, but that we might learn that by His help we accomplish whatever we do accomplish, and that we might be made more His own by our continual prayer for these things. Seest thou how by this again He would persuade them, that they shall surely receive the things present? For He that bestows the greater, much more will He give the less. "For not for this end," saith He, "did I tell you not to take thought nor to ask, that ye should suffer distress, and go about naked, but in order that ye might be in abundance of these things also:" and this, you see, was suited above all things to attract them to Him. So that like as in almsgiving, when deterring them from making a display to men, he won upon them chiefly by promising to furnish them with it more liberally;-"for thy Father," saith He, "who seeth in secret, shall reward thee openly;" -even so here also, in drawing them off from seeking these things, this is His persuasive topic, that He promises to bestow it on them, not seeking it, in greater abundance. Thus, to this end, saith He, do I bid thee not seek, not that thou mayest not receive, but that thou mayest receive plentifully; that thou mayest receive in the fashion that becomes thee, with the profit which thou oughtest to have; that thou mayest not, by taking thought, and distracting thyself in anxiety about these, render thyself unworthy both of these, and of the things spiritual; that thou mayest not undergo unnecessary distress, and again fall away from that which is set before thee.

Matthew 6:34 — Homily on the Gospel of Matthew 22

"Take therefore no thought for the morrow: for sufficient unto the day is the evil thereof:" that is to say, the affliction, and the bruising thereof. Is it not enough for thee, to eat thy bread in the sweat of thy face? Why add the further affliction that comes of anxiety, when thou art on the point to be delivered henceforth even from the former toils? By "evil" here He means, not wickedness, far from it, but affliction, and trouble, and calamities; much as in another place also He saith, "Is there evil in a city, which the Lord hath not done?" not meaning rapines, nor injuries, nor anything like these, but the scourges which are borne from above. And again, "I," saith He, "make peace, and create evils:" For neither in this place doth He speak of wickedness, but of famines, and pestilences, things accounted evil by most men: the generality being wont to call these things evil. Thus, for example, the priests and prophets of those five lordships, when having yoked the kine to the ark, they let them go without their calves, gave the name of "evil" to those heaven-sent plagues, and the dismay and anguish which thereby sprang up within them. This then is His meaning here also, when He saith, "sufficient unto the day is the evil thereof." For nothing so pains the soul, as carefulness and anxiety. Thus did Paul also, when urging to celibacy, give counsel, saying, "I would have you without carefulness." But when He saith, "the morrow shall take thought for itself," He saith it not, as though the day took thought for these things, but forasmuch as He had to speak to a people somewhat imperfect, willing to make what He saith more expressive, He personifies the time, speaking unto them according to the custom of the generality. And here indeed He advises, but as He proceeds, He even makes it a law, saying, "provide neither gold nor silver, nor scrip for your journey." Thus, having shown it all forth in His actions, then after that He introduces the verbal enactment of it more determinately, the precept too having then become more easy of acceptance, confirmed as it had been previously by His own actions. Where then did He confirm it by His actions? Hear Him saying, "The Son of Man hath not where to lay His head." Neither is He satisfied with this only, but in His disciples also He exhibits His full proof of these things, by fashioning them too in like manner, yet not suffering them to be in want of anything. But mark His tender care also, how He surpasses the affection of any father. Thus, "This I command," saith He, "for nothing else but that I may deliver you from superfluous anxieties. For even if to-day thou hast taken thought for to-morrow, thou wilt also have to take thought again to-morrow. Why then what is over and above? Why force the day to receive more than the distress which is allotted to it, and together with its own troubles add to it also the burden of the following day; and this, when there is no chance of thy lightening the other by the addition so taking place, but thou art merely to exhibit thyself as coveting superfluous troubles?" Thus, that He may reprove them the more, He doth all but give life to the very time, and brings it in as one injured, and exclaiming against them for their causeless despite. Why, thou hast received the day, to care for the things thereof. Wherefore then add unto it the things of the other day also? Hath it not then burden enough in its own anxiety? Why now, I pray, dost thou make it yet heavier? Now when the Lawgiver saith these things, and He that is to pass judgment on us, consider the hopes that He suggests to us, how good they are; He Himself testifying, that this life is wretched and wearisome, so that the anxiety even of the one day is enough to hurt and afflict us.

Matthew 7:1-2 — Homily on the Gospel of Matthew 23

What then? Ought we not to blame them that sin? Because Paul also saith this selfsame thing: or rather, there too it is Christ, speaking by Paul, and saying, "Why dost thou judge thy brother? And thou, why dost thou set at nought thy brother?" and, "Who art thou that judgest another man's servant?" And again, "Therefore judge nothing before the time, until the Lord Come." How then doth He say elsewhere, "Reprove, rebuke, exhort," and, "Them that sin rebuke before all?" And Christ too to Peter, "Go and tell him his fault between thee and him alone," and if he neglect to hear, add to thyself another also; and if not even so doth he yield, declare it to the church likewise?" And how hath He set over us so many to reprove; and not only to reprove, but also to punish? For him that hearkens to none of these, He hath commanded to be "as a heathen man and a publican." And how gave He them the keys also? since if they are not to judge, they will be without authority in any matter, and in vain have they received the power to bind and to loose. And besides, if this were to obtain, all would be lost alike, whether in churches, or in states, or in houses. For except the master judge the servant, and the mistress the maid, and the father the son, and friends one another, there will be an increase of all wickedness. And why say I, friends? unless we judge our enemies, we shall never be able to put an end to our enmity, but all things will be turned upside down. What then can the saying be? Let us carefully attend, lest the medicines of salvation, and the laws of peace, be accounted by any man laws of overthrow and confusion. First of all, then, even by what follows, He hath pointed out to them that have understanding the excellency of this law, saying, "Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? But if to many of the less attentive, it seem yet rather obscure, I will endeavor to explain it from the beginning. In this place, then, as it seems at least to me, He doth not simply command us not to judge any of men's sins, neither doth He simply forbid the doing of such a thing, but to them that are full of innumerable ills, and are trampling upon other men for trifles. And I think that certain Jews too are here hinted at, for that while they were bitter accusing their neighbors for small faults, and such as came to nothing, they were themselves insensibly committing deadly sins.

Matthew 7:1-2 — Homily on Ephesians 15

"For with what measure ye mete," He saith, "it shall be measured unto you." Set a bridle upon thy mouth. If thou art disciplined to bear bravely with a servant when she answers back, thou wilt not be annoyed with the insolence of an equal, and in being above annoyance, wilt have attained to the highest philosophy. But some there are who add even oaths, but there is nothing more shocking than a woman so enraged. But what again, ye will say, if she shall dress gaily? Why then, forbid this; thou hast my consent; but check it by first beginning with thyself, not so much by fear as by example. Be in everything thyself a perfect pattern.

Matthew 7:3-4 — Homily on the Gospel of Matthew 23

"Why beholdest thou the mote that is in thy brother's eye?" Yea, for many now do this; if they see but a monk wearing an unnecessary garment, they produce against him the law of our Lord, while they themselves are extorting without end, and defrauding men every day. If they see him but partaking rather largely of food, they become bitter accusers, while they themselves are daily drinking to excess and surfeiting: not knowing, that besides their own sins, they do hereby gather up for themselves a greater flame, and deprive themselves of every plea. For on this point, that thine own doings must be strictly inquired into, thou thyself hast first made the law, by thus sentencing those of thy neighbor. Account it not then to be a grievous thing, if thou art also thyself to undergo the same kind of trial.

Matthew 7:5 — Homily on the Gospel of Matthew 23

"Thou hypocrite, first cast out the beam out of thine own eye." Here His will is to signify the great wrath, which He hath against them that do such things. For so, wheresoever He would indicate that the sin is great, and the punishment and wrath in store for it grievous, He begins with a reproach. As then unto him that was exacting the hundred pence, He said in His deep displeasure, "Thou wicked servant, I forgave thee all that debt;" even so here also, "Thou hypocrite." For not of protecting care comes such a judgment, but of ill will to man; and while a man puts forward a mask of benevolence, he is doing a work of the utmost wickedness, causing reproaches without ground, and accusations, to cleave unto his neighbors, and usurping a teacher's rank, when he is not worthy to be so much as a disciple. On account of this He called him "hypocrite." For thou, who in other men's doings art so bitter, as to see even the little things; how hast thou become so remiss in thine own, as that even the great things are hurried over by thee? "First cast out the beam out of thine own eye." Seest thou, that He forbids not judging, but commands to cast out first the beam from thine eye, and then to set right the doings of the rest of the world? For indeed each one knows his own things better than those of others; and sees the greater rather than the less; and loves himself more than his neighbor. Wherefore, if thou doest it out of guardian care, I bid thee care for thyself first, in whose case the sin is both more certain and greater. But if thou neglect thyself, it is quite evident that neither dost thou judge thy brother in care for him, but in hatred, and wishing to expose him. For what if he ought to be judged? it should be by one who commits no such sin, not by thee. His injunction therefore in these words is as follows, that he who is chargeable with countless evil deeds, should not be a bitter censor of other men's offenses, and especially when these are trifling. He is not overthrowing reproof nor correction, but forbidding men to neglect their own faults, and exult over those of other men. For indeed this was a cause of men's going unto great vice, bringing in a twofold wickedness. For he, whose practice it had been to slight his own faults, great as they were, and to search bitterly into those of others, being slight and of no account, was spoiling himself two ways: first, by thinking lightly of his own faults; next, by incurring enmities and feuds with all men, and training himself every day to extreme fierceness, and want of feeling for others.

Matthew 7:6 — Homily on the Gospel of Matthew 23

"Give not that which is holy unto the dogs, neither cast ye your pearls before swine." "Yet surely further on," it will be said, "He commanded, 'What ye have heard in the ear, that preach ye upon the housetops.'" But this is in no wise contrary to the former. For neither in that place did He simply command to tell all men, but to whom it should be spoken, to them He bade speak with freedom. And by "dogs" here He figuratively described them that are living in incurable ungodliness, and affording no hope of change for the better; and by "swine," them that abide continually in an unchaste life, all of whom He hath pronounced unworthy of hearing such things. Paul also, it may be observed, declared this when He said, "But a natural man receiveth not the things of the Spirit, for they are foolishness unto him." And in many other places too He saith that corruption of life is the cause of men's not receiving the more perfect doctrines. Wherefore He commands not to open the doors to them; for indeed they become more insolent after learning. For as to the well-disposed and intelligent, things appear venerable when revealed, so to the insensible, when they are unknown rather. "Since then from their nature, they are not able to learn them, let the thing be hidden," saith He, "that at least for ignorance they may reverence them. For neither doth the swine know at all what a pearl is. Therefore since he knows not, neither let him see it, lest he trample under foot what he knows not." For nothing results, beyond greater mischief to them that are so disposed when they hear; for both the holy things are profaned by them, not knowing what they are; and they are the more lifted up and armed against us. For this is meant by, "lest they trample them under their feet, and turn again and rend you." Nay, "surely," saith one, "they ought to be so strong as to remain equally impregnable after men's learning them, and not to yield to other people occasions against us." But it is not the things that yield it, but that these men are swine; even as when the pearl is trampled under foot, it is not so trampled, because it is really contemptible, but because it fell among swine. And full well did He say, "turn again and rend you:" for they feign gentleness, so as to be taught: then after they have learnt, quite changing from one sort to another, they jeer, mock and deride us, as deceived persons. Therefore Paul also said to Timothy, "Of whom be thou ware also; for he hath greatly withstood our words;" and again in another place, "From such turn away," and, "A man that is an heretic, after the first and second admonition, reject." It is not, you see, that those truths furnish them with armor, but they become fools in this way of their own accord, being filled with more willfulness. On this account it is no small gain for them to abide in ignorance, for so they are not such entire scorners. But if they learn, the mischief is twofold. For neither will they themselves be at all profited thereby, but rather the more damaged, and to thee they will cause endless difficulties. Let them hearken, who shamelessly associate with all, and make the awful things contemptible. For the mysteries we too therefore celebrate with closed doors, and keep out the uninitiated, not for any weakness of which we have convicted our rites, but because the many are as yet imperfectly prepared for them. For this very reason He Himself also discoursed much unto the Jews in parables, "because they seeing saw not." For this, Paul likewise commanded "to know how we ought to answer every man."

Matthew 7:7-8 — Homily on the Gospel of Matthew 23

"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." For inasmuch as He had enjoined things great and marvellous, and had commanded men to be superior to all their passions, and had led them up to Heaven itself, and had enjoined them to strive after the resemblance, not of angels and archangels, but as far as was possible of the very Lord of all; and had bidden His disciples not only themselves duly to perform all this, but also to correct others, and to distinguish between the evil and them that are not such, the dogs and them that are not dogs, although there be much that is hidden in men: that they might not say, "these things are grievous and intolerable," for indeed in the sequel Peter did utter some such things, saying, "Who can be saved?" and again, "If the case of the man be so, it is not good to marry": in order therefore that they might not now likewise say so; as in the first place even by what had gone before He had proved it all to be easy, setting down many reasons one upon another, of power to persuade men: so after all He adds also the pinnacle of all facility, devising as no ordinary relief to our toils, the assistance derived from persevering prayers. Thus, we are not ourselves, saith He, to strive alone, but also to invoke the help from above: and it will surely come and be present with us, and will aid us in our struggles, and make all easy. Therefore He both commanded us to ask, and pledged Himself to the giving. However, not simply to ask did He command us, but with much assiduity and earnestness. For this is the meaning of "seek." For so he that seeks, putting all things out of his mind, is taken up with that alone which is sought, and forms no idea of any of the persons present. And this which I am saying they know, as many as have lost either gold, or servants, and are seeking diligently after them. By "seeking," then, He declared this; by "knocking," that we approach with earnestness and a glowing mind. Despond not therefore, O man, nor show less of zeal about virtue, than they do of desire for wealth. For things of that kind thou hast often sought and not found, but nevertheless, though thou know this, that thou art not sure to find them, thou puttest in motion every mode of search; but here, although having a promise that thou wilt surely receive, thou dost not show even the smallest part of that earnestness. And if thou dost not receive straightway, do not even thus despair. For to this end He said, "knock," to signify that even if He should not straightway open the door, we are to continue there.

Matthew 7:9-10 — Homily on the Gospel of Matthew 23

And if thou doubt my affirmation, at any rate believe His example. "For what man is there of you," saith He, "whom if his son ask bread, will he give him a stone?" Because, as among men, if thou keep on doing so, thou art even accounted troublesome, and disgusting: so with God, when thou doest not so, then thou dost more entirely provoke Him. And if thou continue asking, though thou receive not at once, thou surely wilt receive. For to this end was the door shut, that He may induce thee to knock: to this end He doth not straightway assent, that thou mayest ask. Continue then to do these things, and thou wilt surely receive. For that thou mightest not say, "What then if I should ask and not receive?" He hath blocked up thy approach with that similitude, again framing arguments, and by those human things urging us to be confident on these matters; implying by them that we must not only ask, but ask what we ought. "For which of you is there, a father, of whom if his son shall ask bread, will he give him a stone?" So that if thou receive not, thy asking a stone is the cause of thy not receiving. For though thou be a son, this suffices not for thy receiving: rather this very thing even hinders thy receiving, that being a son, thou askest what is not profitable. Do thou also therefore ask nothing worldly, but all things spiritual, and thou wilt surely receive. For so Solomon, because he asked what he ought, behold how quickly he received. Two things now, you see, should be in him that prays, asking earnestly, and asking what he ought: "since ye too," saith He, "though ye be fathers, wait for your sons to ask: and if they should ask of you anything inexpedient, ye refuse the gifts; just as, if it be expedient, ye consent and bestow it." Do thou too, considering these things, not withdraw until thou receive; until thou have found, retire not; relax not thy diligence, until the door be opened. For if thou approach with this mind, and say, "Except I receive, I depart not;" thou wilt surely receive, provided thou ask such things, as are both suitable for Him of whom thou askest to give, and expedient for thee the petitioner. But what are these? To seek the things spiritual, all of them; to forgive them that have trespassed, and so to draw nigh asking forgiveness; "to lift up holy hands without wrath and doubting." If we thus ask, we shall receive. As it is, surely our asking is a mockery, and the act of drunken rather than of sober men. "What then," saith one, "if I ask even spiritual things, and do not receive?" Thou didst not surely knock with earnestness; or thou madest thyself unworthy to receive; or didst quickly leave off.

Matthew 7:11 — Homily on Acts 50

Do not want to be more merciful than God, or rather, if you wish it, you will not be able, not even in the least degree. How should you? As far as the heaven is from the earth, Scripture says, so far are My counsels from your counsels: and again, If ye, He says, being evil, know how to give good gifts unto your children, how much more your heavenly Father?

Matthew 7:11 — Homily on the Gospel of Matthew 23

"And wherefore," it may be inquired, "did He not say, what things we ought to ask"? Nay verily, He hath mentioned them all in what precedes, and hath signified for what things we ought to draw nigh. Say not then, "I drew nigh, and did not receive." For in no case is it owing to God that we receive not, God who loves us so much as to surpass even fathers, to surpass them as far as goodness doth this evil nature. "For if ye, being evil, know how to give good gifts unto your children, how much more your heavenly Father." Now this He said, not to bring an evil name on man's nature, nor to condemn our race as bad; but in contrast to His own goodness He calls paternal tenderness evil, so great is the excess of His love to man. Seest thou an argument unspeakable, of power to arouse to good hopes even him that hath become utterly desperate?

Matthew 7:12 — Homily on the Gospel of Matthew 23

After this, to indicate that we ought neither to feel confidence in prayer, while neglecting our own doings; nor, when taking pains, trust only to our own endeavors; but both to seek after the help from above, and contribute withal our own part; He sets forth the one in connection with the other. For so after much exhortation, He taught also how to pray, and when He had taught how to pray, He proceeded again to His exhortation concerning what we are to do; then from that again to the necessity of praying continually, saying, "Ask," and "seek," and "knock." And thence again, to the necessity of being also diligent ourselves. "For all things," saith He, "whatsoever ye would that men should do to you, do ye also to them." Summing up all in brief, and signifying, that virtue is compendious, and easy, and readily known of all men. And He did not merely say, "All things whatsoever ye would," but, "Therefore all things whatsoever ye would." For this word, "therefore," He did not add without purpose, but with a concealed meaning: "if ye desire," saith He, "to be heard, together with what I have said, do these things also." What then are these? "Whatsoever ye would that men should do to you." Seest thou how He hath hereby also signified that together with prayer we need exact conversation? And He did not say, "whatsoever things thou wouldest to be done unto thee of God, those do unto thy neighbor;" lest thou should say, "But how is it possible? He is God and I am man:" but, "whatsoever thou wouldest to be done unto thee of thy fellow servant, these things do thou also thyself show forth towards thy neighbor." What is less burdensome than this? what fairer? Then the praise also, before the rewards, is exceeding great. "For this is the law and the prophets." Whence it is evident, that virtue is according to our nature; that we all, of ourselves, know our duties; and that it is not possible for us ever to find refuge in ignorance.

Matthew 7:13-14 — Homily on the Gospel of Matthew 47

Seest thou how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, "Broad is the way that leadeth to destruction, and many there be which go away by it."

Matthew 7:13-14 — Homily on the Gospel of Matthew 23

"Enter ye in at the strait gate, for wide is the gate and broad is the way that leadeth to destruction, and many there be which go in thereat: and strait is the gate and narrow is the way which leadeth unto life. and few there be that find it." And yet after this He said, "My yoke is easy, and my burden is light." And in what He hath lately said also, He intimated the same: how then doth He here say it is strait and confined? In the first place, if thou attend, even here He points to it as very light, and easy, and accessible. "And how," it may be said, "is the narrow and confined way easy?" Because it is a way and a gate; even as also the other, though it be wide, though spacious, is also a way and a gate. And of these there is nothing permanent, but all things are passing away, both the pains and the good things of life. And not only herein is the part of virtue easy, but also by the end again it becomes yet easier. For not the passing away of our labors and toils, but also their issuing in a good end (for they end in life) is enough to console those in conflict. So that both the temporary nature of our labors, and the perpetuity of our crowns, and the fact that the labors come first, and the crowns after, must prove a very great relief in our toils. Wherefore Paul also called their affliction "light"; not from the nature of the events, but because of the mind of the combatants, and the hope of the future. "For our light affliction," saith he, "worketh an eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen." For if to sailors the waves and the seas, to soldiers their slaughters and wounds, to husbandmen the winters and the frosts, to boxers the sharp blows, be light and tolerable things, all of them, for the hope of those rewards which are temporary and perishing; much more when heaven is set forth, and the unspeakable blessings, and the eternal rewards, will no one feel any of the present hardships. Or if any account it, even thus, to be toilsome, the suspicion comes of nothing but their own remissness. See, at any rate, how He on another side also makes it easy, commanding not to hold intercourse with the dogs, nor to give one's self over to the swine, and to "beware of the false prophets;" thus on all accounts causing men to feel as if in real conflict. And the very fact too of calling it narrow contributed very greatly towards making it easy; for it wrought on them to be vigilant. As Paul then, when he saith, "We wrestle not against flesh and blood," doth so not to cast down, but to rouse up the spirits of the soldiers: even so He also, to shake the travellers out of their sleep, called the way rough. And not in this way only did He work upon men, to be vigilant, but also by adding, that it contains likewise many to supplant them; and, what is yet more grievous, they do not even attack openly, but hiding themselves; for such is the race of the false prophets. "But look not to this," saith He, "that it is rough and narrow, but where it ends; nor that the opposite is wide and spacious, but where it issues." And all these things He saith, thoroughly to awaken our alacrity; even as elsewhere also He said, "Violent men take it by force." For whoever is in conflict, when he actually sees the judge of the lists marvelling at the painfulness of his efforts, is the more inspirited. Let it not then bewilder us, when many things spring up hence, that turn to our vexation. For the way is strait, and the gate narrow, but not the city. Therefore must one neither look for rest here, nor there expect any more aught that is painful. Now in saying, "Few there be that find it," here again He both declared the carelessness of the generality, and instructed His hearers not to regard the felicities of the many, but the labors of the few. For the more part, saith He, so far from walking this way, do not so much as make it their choice: a thing of most extreme criminality. But we s…

Matthew 7:15 — Homily on the Gospel of Matthew 23

"Beware of false prophets, for they will come to you in sheep's clothing, but inwardly they are ravening wolves." Behold together with the dogs and swine another kind of ambush and conspiracy, far more grievous than that. For those are acknowledged and open, but these shaded over. For which cause also, while from those He commanded to hold off, these He charged men to watch with exact care, as though it were not possible to see them at the first approach. Wherefore He also said, "beware"; making us more exact to discern them. Then, lest when they had heard that it was narrow and strait, and that they must walk on a way opposite to the many, and must keep themselves from swine and dogs, and together with these from another more wicked kind, even this of wolves; lest, I say, they should sink down at this multitude of vexations, having both to go a way contrary to most men, and therewith again to have such anxiety about these things: He reminded them of what took place in the days of their fathers, by using the term, "false prophets," for then also no less did such things happen. Be not now, I pray you, troubled (so He speaks), for nothing new nor strange is to befall you. Since for all truth the devil is always secretly substituting its appropriate deceit.

Matthew 7:16-18 — Homily on the Gospel of Matthew 23

And by the figure of "false prophets," here, I think He shadows out not the heretics, but them that are of a corrupt life, yet wear a mask of virtue; whom the generality are wont to call by the name of impostors. Wherefore He also said further, "By their fruits ye shall know them." For amongst heretics one may often find actual goodness, but amongst those whom I was mentioning, by no means. "What then," it may be said, "if in these things too they counterfeit?" "Nay, they will be easily detected; for such is the nature of this way, in which I commanded men to walk, painful and irksome; but the hypocrite would not choose to take pains, but to make a show only; wherefore also he is easily convicted." Thus, inasmuch as He had said, "there be few that find it," He clears them out again from among those, who find it not, yet feign so to do, by commanding us not to look to them that wear the masks only, but to them who in reality pursue it. "But wherefore," one may say, "did He not make them manifest, but set us on the search for them?" That we might watch, and be ever prepared for conflict, guarding against our disguised as well as against our open enemies: which kind indeed Paul also was intimating, when he said, that "by their good words they deceive the hearts of the simple." Let us not be troubled therefor, when we see many such even now. Nay, for this too Christ foretold from the beginning. And see His gentleness: how He said not, "Punish them," but, "Be not hurt by them," "Do not fall amongst them unguarded." Then that thou mightest not say, "it is impossible to distinguish that sort of men," again He states an argument from a human example, thus saying, "Do men gather grapes of thorns, or figs of thistles? even so every good tree bringeth forth good fruit, but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." Now what He saith is like this: they have nothing gentle nor sweet; it is the sheep only so far as the skin; wherefore also it is easy to discern them. And lest thou shouldest have any the least doubt, He compares it to certain natural necessities, in matters which admit of no result but one. In which sense Paul also said, "The carnal mind is death; for it is not subject to the law of God, neither indeed can be." And if He states the same thing twice, it is not tautology. But, lest any one should say, "Though the evil tree bear evil fruit, it bears also good, and makes the distinction difficult, the crop being twofold:" "This is not so," saith He, "for it bears evil fruit only, and never can bear good: as indeed in the contrary case also." "What then? Is there no such thing as a good man becoming wicked? And the contrary again takes place, and life abounds with many such examples." But Christ saith not this, that for the wicked there is no way to change, or that the good cannot fall away, but that so long as he is living in wickedness, he will not be able to bear good fruit. For he may indeed change to virtue, being evil; but while continuing in wickedness, he will not bear good fruit. What then? did not David, being good, bear evil fruit? Not continuing good, but being changed; since, undoubtedly, had he remained always what he was, he would not have brought forth such fruit. For not surely while abiding in the habit of virtue, did he commit what he committed. Now by these words He was also stopping the mouths of those who speak evil at random, and putting a bridle on the lips of all calumniators. I mean, whereas many suspect the good by reason of the bad, He by this saying hath deprived them of all excuse. "For thou canst not say, 'I am deceived and beguiled;' since I have given thee exactly this way of distinguishing them by their works, having added the injunction to go to their actions, and not to confound all at random."

Matthew 7:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Yet He may seem here to have aimed under the title of false prophets, not so much at the heretic, as at those who, while their life is corrupt, yet wear an outward face of virtuousness; whence it is said, By their fruits ye shall know them. For among heretics it is possible many times to find a good life, but among those I have named never. And a hypocrite is easily discerned; for the way they are commanded to walk is a hard way, and the hypocrite is loth to toil. And that you may not say that you are unable to find out them that are such, He again enforces what He had said by example from men, saying, Do men gather grapes of thorns, or figs of thistles?

Matthew 7:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But that none should say, An evil tree brings forth indeed evil fruit, but it brings forth also good, and so it becomes hard to discern, as it has a two-fold produce; on this account He adds, A good tree cannot bring forth evil fruit, neither can an evil tree bring forth good fruit.

Matthew 7:19-20 — Homily on the Gospel of Matthew 46

"For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

Matthew 7:19-20 — Homily on the Gospel of Matthew 23

Then forasmuch as He had not commanded to punish, but only to beware of them, He, at once both to comfort those whom they vex, and to alarm and change them, set up as a bulwark against them the punishment they should receive at His hands, saying, "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire." Then, to make the saying less grievous, He added, "Wherefore by their fruits ye shall know them." That He might not seem to introduce the threatening as His leading topic, but to be stirring up their mind in the way of admonition and counsel. Here He seems to me to be hinting at the Jews also, who were exhibiting such fruits. Wherefore also He reminded them of the sayings of John, in the very same terms delineating their punishment. For he too said the very same, making mention to them of an "axe," and of a "tree cut down," and of "unquenchable fire." And though it appear indeed to be some single judgment, the being burnt up, yet if one examine carefully, these are two punishments. For he that is burnt is also cast of course out of God's kingdom; and this latter punishment is more grievous than the other. Now I know indeed that many tremble only at hell, but I affirm the loss of that glory to be a far greater punishment than hell. And if it be not possible to exhibit it such in words, this is nothing marvellous. For neither do we know the blessedness of those good things, that we should on the other hand clearly perceive the wretchedness ensuing on being deprived of them; since Paul, as knowing these things clearly, is aware, that to fall from Christ's glory is more grievous than all. And this we shall know at that time, when we shall fall into the actual trial of it. But may this never be our case, O thou only-begotten Son of God, neither may we ever have any experience of this irremediable punishment. For how great an evil it is to fall from those good things, cannot indeed be accurately told: nevertheless, as I may be able, I will labor and strive by an example to make it clear to you, though it be but in some small degree. Let us then imagine a wondrous child, having besides His virtue the dominion of the whole world, and in all respects so virtuous, as to be capable of bringing all men to the yearning of a father's affection. What theft do you think the father of this child would not gladly suffer, not to be cast out of His society? And what evil, small or great, would he not welcome, on condition of seeing and enjoying Him? Now let us reason just so with respect to that glory also. For no child, be he never so virtuous, is so desirable and lovely to a father, as the having our portion in those good things, and "to depart and be with Christ." No doubt hell, and that punishment, is a thing not to be borne. Yet though one suppose ten thousand hells, he will utter nothing like what it will be to fail of that blessed glory, to be hated of Christ, to hear "I know you not," to be accused for not feeding Him when we saw Him an hungered. Yea, better surely to endure a thousand thunderbolts, than to see that face of mildness turning away from us, and that eye of peace not enduring to look upon us. For if He, while I was an enemy, and hating Him, and turning from Him, did in such wise follow after me, as not to spare even Himself, but to give Himself up unto death: when after all this I do not vouchsafe to Him so much as a loaf in His hunger, with what kind of eyes shall I ever again behold Him?

Matthew 7:21 — Homily on the Gospel of Matthew 24

Wherefore said He not, "but he that doeth my will?" Because for the time it was a great gain for them to receive even this first; yea it was very great, considering their weakness. And moreover He intimated the one also by the other. And withal this may be mentioned, that in fact there is no other will of the Son besides that of the Father. And here He seems to me to be censuring the Jews chiefly, laying as they did the whole stress upon the doctrines, and taking no care of practice. For which Paul also blames them, saying, "Behold thou art called a Jew, and restest in the law, and makest thy boast of God, and knowest His will:" but thou art nothing advantaged thereby, so long as the manifestation by life and by works is not there.

Matthew 7:22 — Homily on the Gospel of Matthew 24

"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name?" For "not only," saith He, "is he that hath faith, if his life be neglected, cast out of Heaven, but though, besides his faith, he have wrought many signs, yet if he have done nothing good, even this man is equally shut out from that sacred porch." "For many will say unto me in that day, Lord, Lord, have we not prophesied in thy name?" Seest thou how He secretly brings in Himself also here and afterwards, having now finished His whole exhortation? how He implies Himself to be judge? For that punishment awaits such as sin, He hath signified in what precedes; and now who it is that punishes, He here proceeds to unfold. And He said not openly, I am He, but, "Many will say unto me;" making out again the same thing. Since were He not the judge, how could He have told them, "And then will I profess unto them, depart from me, I never knew you?" But there are some who say, "they made this assertion falsely;" and this is their account why such men are not saved. Nay then it follows that His conclusion is the contrary of what He intends. For surely His intention is to make out that faith is of no avail without works. Then, enhancing it, He added miracles also, declaring that not only faith, but the exhibiting even of miracles, avails nothing for him who works such wonders without virtue. Now if they had not wrought them, how could this point have been made out here? And besides, they would not have dared, when the judgment was come, to say these things to His face: and the very reply too, and their speaking in the way of question, implies their having wrought them: I mean, that they, having seen the end contrary to their expectation, and after they had been here admired among all for their miracles, beholding themselves there with nothing but punishment awaiting them; as amazed and marvelling they say, "Lord, have we not prophesied in thy name?" how then dost thou turn from us now? What means this strange and unlooked-for end? But though they marvel because they are punished after working such miracles, yet do not thou marvel. For all the grace was of the free gift of Him that gave it, but they contributed nothing on their part; wherefore also they are justly punished, as having been ungrateful and without feeling towards Him that had so honored them as to bestow His grace upon them though unworthy. "What then," saith one, "did they perform such things while working iniquity?" Some indeed say that it was not at the time when they did these miracles that they also committed iniquity, but that they changed afterwards, and wrought their iniquity. But if this be so, a second time the point at which He is laboring fails to be established. For what He took pains to point out is this, that neither faith nor miracles avail where practise is not: to which effect Paul also said, "Though I have faith, so that I could remove mountains, and understand all mysteries, and all knowledge, and have not charity, I am nothing." "Who then are these men?" you ask. Many of them that believed received gifts such as He that was casting out devils, and was not with Him; such as Judas; for even he too, wicked as he was, had a gift.

Matthew 7:23 — Homily on the Gospel of Matthew 24

"Not only in the time of the judgment, but not even then, when ye were working miracles," saith He. Therefore He said also to His disciples, "Rejoice not, that the devils are subject unto you, but because your names are written in Heaven." And everywhere He bids us practise great care of our way of life. For it is not possible for one living rightly, and freed from all the passions, ever to be overlooked; but though he chance to be in error, God will quickly draw him over to the truth. And why marvel if He hath bestowed gifts on men that have believed on Him, though without life suitable to their faith, when even on those who have fallen from both these, He is unquestionably found working? For so Balaam was an alien both from faith and from a truly good life; nevertheless grace wrought on him for the service of other men. And Pharaoh too was of the same sort: yet for all that even to him He signified the things to come. And Nebuchadnezzar was very full of iniquity; yet to him again He revealed what was to follow after many generations. And again to the son of this last, though surpassing his father in iniquity, He signified the things to come, ordering a marvellous and great dispensation. Accordingly because then also the beginnings of the gospel were taking place, and it was requisite that the manifestation of its power should be abundant, many even of the unworthy used to receive gifts. Howbeit, from those miracles no gain accrued to them; rather they are the more punished. Wherefore unto them did He utter even that fearful saying, "I never knew you:" there being many for whom His hatred begins already even here; whom He turns away from, even before the judgment. Let us fear therefore, beloved; and let us take great heed to our life, neither let us account ourselves worse off, in that we do not work miracles now. For that will never be any advantage to us, as neither any disadvantage in our not working them, if we take heed to all virtue. Because for the miracles we ourselves are debtors, but for our life and our doings we have God our debtor.

Matthew 7:24 — Homily on the Gospel of Matthew 24

Having now, you see, finished all, having discoursed accurately of all virtue, and pointed out the pretenders to it, of divers kinds, both such as for display fast and make prayers, and such as come in the sheep's hide; and them too that spoil it, whom He also called swine and dogs: He proceeds to signify how great is the profit of virtue even here, and how great the mischief of wickedness, by saying, "Whosoever therefore heareth these sayings of mine, and doeth them, shall be likened unto a wise man." As thus: What they shall suffer who do not (although they work miracles), ye have heard; but ye should know also what such as obey all these sayings shall enjoy; not in the world to come only, but even here. "For whosoever," saith He, "heareth these sayings of mine, and doeth them, shall be likened to a wise man." Seest thou how He varies His discourse; at one time saying, "Not every one that saith unto me, Lord, Lord," and revealing Himself; at another time, "He that doeth the will of my Father;" and again, bringing in Himself as judge, "For many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and I will say, I know you not." And here again He indicates Himself to have the power over all, this being why He said, "Whosoever heareth these sayings of mine." Thus whereas all His discourse had been touching the future; of a kingdom, and an unspeakable reward and consolation, and the like; His will is, out of things here also to give them their fruits, and to signify how great is the strength of virtue even in the present life. What then is this her strength? To live in safety, to be easily subdued by no terror, to stand superior to all that despitefully use us. To this what can be equal? For this, not even he that wears the diadem can provide for himself, but that man who follows after virtue. For he alone is possessed of it in full abundance: in the ebb and flow of the things present he enjoys a great calm. The truly marvellous thing being this, that not in fair weather, but when the storm is vehement, and the turmoil great, and the temptations continual, he cannot be shaken ever so little.

Matthew 7:25 — Homily on the Gospel of Matthew 24

"For the rain descended," saith He, "the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock." By "rain" here, and "floods," and "winds," He is expressing metaphorically the calamities and afflictions that befall men; such as false accusations, plots, bereavements, deaths, loss of friends, vexations from strangers, all the ills in our life that any one could mention. "But to none of these," saith He, "doth such a soul give way; and the cause is, it is founded on the rock." He calls the stedfastness of His doctrine a rock; because in truth His commands are stronger than any rock, setting one above all the waves of human affairs. For he who keeps these things strictly, will not have the advantage of men only when they are vexing him, but even of the very devils plotting against him. And that it is not vain boasting so to speak, Job is our witness, who received all the assaults of the devil, and stood unmoveable; and the apostles too are our witnesses, for that when the waves of the whole world were beating against them, when both nations and princes, both their own people and strangers, both the evil spirits, and the devil, and every engine was set in motion, they stood firmer than a rock, and dispersed it all. And now, what can be happier than this kind of life? For this, not wealth, not strength of body, not glory, not power, nor ought else will be able to secure, but only the possession of virtue. For there is not, nay there is not another life we may find free from all evils, but this alone. And ye are witnesses, who know the plots in king's courts, the turmoils and the troubles in the houses of the rich. But there was not among the apostles any such thing. What then? Did no such thing befall them? Did they suffer no evil at any man's hand? Nay, the marvel is this above all things, that they were indeed the object of many plots, and many storms burst upon them, but their soul was not overset by them, nor thrown into despair, but with naked bodies they wrestled, prevailed, and triumphed. Thou then likewise, if thou be willing to perform these things exactly, shall laugh all ills to scorn. Yea, for if thou be but strengthened with such philosophy as is in these admonitions, nothing shall be able to hurt thee. Since in what is he to harm thee, who is minded to lay plots? Will he take away thy money? Well, but before their threatening thou wast commanded to despise it, and to abstain from it so exceedingly, as not so much as even to ask any such thing of thy Lord. But doth he cast thee into prison? Why, before thy prison, thou wast enjoined so to live, as to be crucified even to all the world. But doth he speak evil? Nay, from this pain also Christ hath delivered thee, by promising thee without toil a great reward for the endurance of evil, and making thee so clear from the anger and vexation hence arising, as even to command thee to pray for them. But doth he banish thee and involve thee in innumerable ills? Well, he is making the crown more glorious for thee. But doth he destroy and murder thee? Even hereby he profits thee very greatly, procuring for thee the rewards of the martyrs, and conducting thee more quickly into the untroubled haven, and affording thee matter for a more abundant recompence, and contriving for thee to make a gain of the universal penalty.

Matthew 7:26 — Homily on the Gospel of Matthew 24

Wherefore also He made His argument more expressive, by trying its force in a parable; for it was not the same thing to say, "The virtuous man shall be impregnable but the wicked easily subdued," as to suppose a rock, and a house, and rivers, and rain, and wind, and the like. "And every one," saith He, "that heareth these sayings of mine, and doeth them not, shall be likened to a foolish man, which built his house upon the sand." And well did He call this man "foolish": for what can be more senseless than one building a house on the sand, and while he submits to the labor, depriving himself of the fruit and refreshment, and instead thereof undergoing punishment? For that they too, who follow after wickedness, do labor, is surely manifest to every one: since both the extortioner, and the adulterer, and the false accuser, toil and weary themselves much to bring their wickedness to effect; but so far from reaping any profit from these their labors, they rather undergo great loss. For Paul too intimated this when he said, "He that soweth to his flesh, shall of his flesh reap corruption." To this man are they like also, who build on the sand; as those that are given up to fornication, to wantonness, to drunkenness, to anger, to all the other things. Such an one was Ahab, but not such Elijah (since when we have put virtue and vice along side of one another, we shall know more accurately the difference): for the one had built upon the rock, the other on the sand; wherefore though he were a king, he feared and trembled at the prophet, at him that had only his sheepskin. Such were the Jews but not the apostles; and so though they were few and in bonds, they exhibited the steadfastness of the rock; but those, many as they were, and in armor, the weakness of the sand. For so they said, "What shall we do to these men?" Seest thou those in perplexity, not who are in the hands of others, and bound, but who are active in holding down and binding? And what can be more strange than this? Hast thou hold of the other, and art yet in utter perplexity? Yes, and very naturally. For inasmuch as they had built all on the sand, therefore also were they weaker than all. For this cause also they said again, "What do ye, seeking to bring this man's blood upon us?" What saith he? Dost thou scourge, and art thou in fear? entreatest thou despitefully, and art in dismay? Dost thou judge, and yet tremble? So feeble is wickedness. But the Apostles not so, but how? "We cannot but speak the things which we have seen and heard." Seest thou a noble spirit? seest thou a rock laughing waves to scorn? seest thou a house unshaken? And what is yet more marvellous; so far from turning cowards themselves at the plots formed against them, they even took more courage, and cast the others into greater anxiety. For so he that smites adamant, is himself the one smitten; and he that kicks against the pricks, is himself the one pricked, the one on whom the severe wounds fall: and he who is forming plots against the virtuous, is himself the one in jeopardy. For wickedness becomes so much the weaker, the more it sets itself in array against virtue. And as he who wraps up fire in a garment, extinguishes not the flame, but consumes the garment; so he that is doing despite to virtuous men, and oppressing them, and binding them, makes them more glorious, but destroys himself.

Matthew 7:27 — Homily on the Gospel of Matthew 24

And it doth not merely fall, but with great calamity: for "great indeed," He saith, "was the fall of it." The risk not being of trifles, but of the soul, of the loss of Heaven, and those immortal blessings. Or rather even before that loss, no life so wretched as he must live that follows after this; dwelling with continual despondencies, alarms, cares, anxieties; which a certain wise man also was intimating when he said, "The wicked fleeth, when no man is pursuing." For such men tremble at their shadows, suspect their friends, their enemies, their servants, such as know them, such as know them not; and before their punishment, suffer extreme punishment here. And to declare all this, Christ said, "And great was the fall of it;" shutting up these good commandments with that suitable ending, and persuading even by the things present the most unbelieving to flee from vice. For although the argument from what is to come be vaster, yet is this of more power to restrain the grosser sort, and to withdraw them from wickedness. Wherefore also he ended with it, that the profit thereof might make its abode in them. For as with regard to virtue, not only from the things to come did He urge them (speaking of a kingdom, and of Heaven, and an unspeakable reward, and comfort, and the unnumbered good things): but also from the things present, indicating the firm and immoveable quality of the Rock; so also with respect to wickedness, not from the expected things only doth He excite their fears (as from the tree that is cut down, and the unquenchable fire, and the not entering into the kingdom, and from His saying, "I know you not"): but also from the things present, the downfall, I mean, in what is said of the house.

Matthew 7:28-29 — Homily on the Gospel of Matthew 25

Yet was it rather natural for them to grieve at the unpleasantness of His sayings, and to shudder at the loftiness of His injunctions; but now so great was the power of the Teacher, that many of them were even caught thereby, and thrown into very great admiration, and persuaded by reason of the sweetness of His sayings, not even when He ceased to speak, to depart from Him at all afterwards. For neither did the hearers depart, He having come down from the mountain, but even then the whole auditory followed Him; so great a love for His sayings had He instilled into them. But they were astonished most of all at His authority. For not with reference to another, like the prophet and Moses, did He say what He said; but everywhere indicating Himself to be the person that had the power of deciding. For so, when setting forth His laws, He still kept adding, "But I say unto you." And in reminding them of that day, He declared Himself to be the judge, both by the punishments, and by the honors. And yet it was likely that this too would disturb them. For if, when they saw Him by His works showing forth His authority, the scribes were for stoning and persecuting Him; while there were words only to prove this, how was it other than likely for them to be offended? and especially when at first setting out these things were said, and before He had given proof of His own power? But however, they felt nothing of this; for when the heart and mind is candid, it is easily persuaded by the words of the truth. And this is just why one sort, even when the miracles were proclaiming His power, were offended; while the other on hearing mere words were persuaded and followed Him.

Matthew 8:1 — Homily on the Gospel of Matthew 25

But do thou mark, I pray thee, the Lord's consideration, how He varies the mode of profiting His hearers, after miracles entering on words, and again from the instruction by His words passing to miracles. Thus, both before they went up into the mountain, He healed many, preparing the way for His sayings; and after finishing that long discourse to the people, He comes again to miracles, confirming what had been said by what was done. And so, because He was teaching as "one having authority," lest His so teaching should be thought boasting and arrogant, He doth the very same in His works also, as having authority to heal; that they might no more be perplexed at seeing Him teach in this way, when He was working His miracles also in the same.

Matthew 8:2 — Homily on the Gospel of Matthew 25

"For when He was come down from the mountain, there came a leper, saying, Lord, if Thou wilt, Thou canst make me clean." Great was the understanding and the faith of him who so drew near. For he did not interrupt the teaching, nor break through the auditory, but awaited the proper time, and approaches Him "when He is come down." And not at random, but with much earnestness, and at His knees, he beseeches Him, as another evangelist saith, and with the genuine faith and right opinion about him. For neither did he say, "If Thou request it of God," nor, "If Thou pray," but, "If Thou wilt, Thou canst make me clean." Nor did he say, "Lord, cleanse me," but leaves all to Him, and makes His recovery depend on Him, and testifies that all the authority is His.

Matthew 8:3 — Homily on the Gospel of Matthew 25

"What then," saith one, "if the leper's opinion was mistaken?" It were meet to do away with it, and to reprove, and set it right. Did He then so do? By no means; but quite on the contrary, He establishes and confirms what had been said. For this cause, you see, neither did He say, "Be thou cleansed," but, "I will, be thou clean;" that the doctrine might no longer be a thing of the other's surmising, but of His own approval. But the apostles not so: rather in what way? The whole people being in amazement, they said, "Why give heed to us, as though by our own power or authority we had made him to walk?" But the Lord, though He spake oftentimes many things modestly, and beneath His own glory, what saith He here, to establish the doctrine of them that were amazed at Him for His authority? "I will, be thou clean." Although in the many and great signs which He wrought, He nowhere appears to have uttered this word. Here however, to confirm the surmise both of all the people and of the leper touching His authority, He purposely added, "I will." And it was not that He said this, but did it not; but the work also followed immediately. Whereas, if he had not spoken well, but the saying had been a blasphemy, the work ought to have been interrupted. But now nature herself gave way at His command, and that speedily, as was meet, even more speedily than the evangelist hath said. For the word, "immediately," falls far short of the quickness that there was in the work. But He did not merely say, "I will, be thou clean," but He also "put forth His hand, and touched him;" a thing especially worthy of inquiry. For wherefore, when cleansing him by will and word, did He add also the touch of His hand? It seems to me, for no other end, but that He might signify by this also, that He is not subject to the law, but is set over it; and that to the clean, henceforth, nothing is unclean. For this cause, we see, Elisha did not so much as see Naaman, but though he perceived that he was offended at his not coming out and touching him, observing the strictness of the law, he abides at home, and sends him to Jordan to wash. Whereas the Lord, to signify that He heals not as a servant, but as absolute master, doth also touch. For His hand became not unclean from the leprosy, but the leprous body was rendered clean by His holy hand. Because, as we know, He came not to heal bodies only, but also to lead the soul unto self-command. As therefore He from that time forward no more forbad to eat with unwashen hands, introducing that excellent law, which relates to the indifference of meats; just so in this case also, to instruct us for the future, that the soul must be our care;-that leaving the outward purifications, we must wipe that clean, and dread the leprosy thereof alone, which is sin (for to be a leper is no hindrance to virtue):-He Himself first touches the leper, and no man finds fault. For the tribunal was not corrupt, neither were the spectators under the power of envy. Therefore, so far from blaming, they were on the contrary astonished at the miracle, and yielded thereto: and both for what He said, and for what He did, they adored his uncontrollable power.

Matthew 8:4 — Homily on the Gospel of Matthew 26

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

Matthew 8:4 — Homily on the Gospel of Matthew 25

Having therefore healed his body, He bids him, "Tell no man, but show himself to the priest, and offer the gift that Moses commanded, for a testimony unto them." Now some say, that for this intent He bade him tell no man, that they might practise no craft about the discerning of his cure; a very foolish suspicion on their part. For He did not so cleanse as to leave the cleansing questionable, but He bids him "tell no man," teaching us to avoid boasting and vainglory. And yet He well knew that the other would not obey, but would proclaim his benefactor: nevertheless He doth His own part. "How then elsewhere doth He bid them tell of it?" one may ask. Not as jostling with or opposing Himself, but as teaching men to be grateful. For neither in that place did He give command to proclaim Himself, but to "give glory to God;" by this leper training us to be clear of pride and vainglory, by the other to be thankful and grateful; and instructing on every occasion to offer to the Lord the praise of all things that befall us. That is, because men for the most part remember God in sickness, but grow slacker after recovery; He bids them continually both in sickness and in health to give heed to the Lord, in these words, "give glory to God." But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again. For neither did He in every instance set it aside, nor in every instance keep it, but sometimes He did the one, sometimes the other; by the one making way for the high rule of life that was to come, by the other checking for a while the insolent speech of the Jews, and condescending to their infirmity. And why marvel, if just at the beginning He Himself did this, when even the very apostles, after they were commanded to depart unto the Gentiles, after the doors were opened for their teaching throughout the world, and the law shut up, and the commandments made new, and all the ancient things had ceased, are found sometimes observing the law, sometimes neglecting it? But what, it may be said, doth this saying, "Show thyself to the priest," contribute to the keeping of the law? No little. Because it was an ancient law, that the leper when cleansed should not entrust to himself the judgment of his cleansing, but should show himself to the priest, and present the demonstration thereof to his eyes, and by that sentence be numbered amongst the clean. For if the priest said not "The leper is cleansed," he remained still with the unclean without the camp. Wherefore he saith, "Show thyself to the priest, and offer the gift that Moses commanded." He said not, "which I command," but for a time remits him to the law, by every means stopping their mouths. Thus, lest they should say, He had seized upon the priests' honor; though He performed the work Himself, yet the approving it He entrusted to them, and made them sit as judges of His own miracles "Why, I am so far," He saith, "from striving either with Moses or with the priests, that I guide the objects of my favor to submit themselves unto them." But what is, "for a testimony unto them"? For reproof, for demonstration, for accusation, if they be unthankful. For since they said, as a deceiver and impostor we persecute Him, as an adversary of God, and a transgressor of the law; "Thou shalt bear me witness," saith He, "at that time, that I am not a transgressor of the law. Nay, for having healed thee, I remit thee to the law, and to the approval of the priests;" which was the act of one honoring the law, and admiring Moses, and not setting himself in opposition to the ancient doctrines. And if they were not in fact to be the better, hereby most of all one may perceive His respect for the law, that although He fore-knew they would reap no benefit, He fulfilled all His part. For this very thing He did indeed foreknow, and foretold it: not saying, "for their correction," neither, "for their instruction," but, "for a testimony unto them," that is,…

Matthew 8:5-9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, He loveth our nation, and has built us a synagogue; but of this one Jesus says, I have not found so great faith in Israel; whence it might seem that the other was a Jew. But in my opinion they are both the same person. What Luke relates that he sent to Jesus to come to him, betrays the friendly services of the Jews. We may suppose that when the centurion sought to go to Jesus, he was prevented by the Jews, who offered to go themselves for the purpose of bringing him. But as soon as he was delivered from their importunity, then he sent to say, Do not think that it was from want of respect that I did not come, but because I thought myself unworthy to receive you into my house. When then Matthew relates, that he spoke thus not through friends, but in his own person, it does not contradict Luke's account; for both have only represented the centurion's anxiety, and that he had a right opinion of Christ. And we may suppose that he first sent this message to Him by friends as He approached, and after, when He was come thither, repeated it Himself. But if they are relating different stories, then they do not contradict each other, but supply mutual deficiencies. For indeed there is no necessary contradiction between Luke's statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation.

Matthew 8:5-6 — Homily on the Gospel of Matthew 26

The leper came unto Him "when He was come down from the mountain," but this centurion, "when He was entered into Capernaum." Wherefore then did neither the one nor the other go up into the mountain? Not out of remissness, for indeed the faith of them both was fervent, but in order not to interrupt His teaching. But having come unto Him, he saith, "My servant lieth at home sick of the palsy, grievously tormented." Now some say, that by way of excuse he mentioned also the cause, why he had not brought him. "For neither was it possible," saith he, "paralyzed as he was, and tormented, and at his last gasp, to lift and convey him." For that he was at the point of expiring, Luke saith; "He was even ready to die." But I say, this is a sign of his having great faith, even much greater than theirs, who let one down through the roof. For because he knew for certain, that even a mere command was enough for the raising up of the patient, he thought it superfluous to bring him.

Matthew 8:7 — Homily on the Gospel of Matthew 26

What then doth Jesus? What He had in no case done before, here He doeth. For whereas on every occasion He was used to follow the wish of His supplicants, here He rather springs toward it, and offers not only to heal him, but also to come to the house. And this He doth, that we might learn the virtue of the centurion. For if He had not made this offer, but had said, "Go thy way, let thy servant be healed;" we should have known none of these things. This at least He did, in an opposite way, in the case also of the Phoenician woman. For here, when not summoned to the house, of His own accord He saith, He will come, that thou mightest learn the centurion's faith and great humility; but in the case of the Phoenician woman, He both refuses the grant, and drives her, persevering therein, to great perplexity. For being a wise physician and full of resources, He knows how to bring about contraries the one by the other. And as here by His freely-offered coming, so there by His peremptory putting off and denial, He unfolds the woman's faith.

Matthew 8:8 — Homily on the Gospel of Matthew 26

What then saith the centurion? "I am not worthy that thou shouldest come under my roof." Let us hearken, as many as are to receive Christ: for it is possible to receive Him even now. Let us hearken, and emulate, and receive Him with as great zeal; for indeed, when thou receivest a poor man who is hungry and naked, thou hast received and cherished Him. "But say in a word only, and my servant shall be healed." See this man also, how, like the leper, he hath the right opinion touching Him. For neither did this one say, "entreat," nor did he say, "pray, and beseech," but "command only." And then from fear lest out of modesty He refuse, He saith, "For I also am a man under authority, having under me soldiers; and I say to this man, go, and he goeth; and to another, come, and he cometh; and to my servant, do this, and he doeth it." "And what of that," saith one, "if the centurion did suspect it to be so? For the question is, whether Christ affirmed and ratified as much." Thou speakest well, and very sensibly. Let us then look to this very thing; and we shall find what happened in the case of the leper, the same happening here likewise. For even as the leper said, "If thou wilt" (and not from the leper only are we positive about His authority, but also from the voice of Christ; in that, so far from putting an end to the suspicion, He did even confirm it more, by adding what were else superfluous to say, in the phrase, "I will, be thou cleansed," in order to establish that man's doctrine): so here too, it is right to see whether any such thing occurred. In fact, we shall find this same thing again taking place. For when the centurion had spoken such words, and had testified His so great prerogative; so far from blaming, He did even approve it, and did somewhat more than approve it. For neither hath the evangelist said, that He praised the saying only, but declaring a certain earnestness in His praise, that He even "marvelled;" and neither did He simply marvel, but in the presence also of the whole people, and set Him as an example to the rest, that they should emulate Him.

Matthew 8:9 — Homily on the Gospel of Matthew 26

Wherefore he said likewise, "For I also am a man set under authority;" that is, Thou art God, and I man; I under authority, but Thou not under authority. If I therefore, being a man, and under authority, can do so much; far more He, both as God, and as not under authority. Thus with the strongest expression He desires to convince Him, that he saith this, as one giving not a similar example, but one far exceeding. For if I (said he), being equal in honor to them whom I command, and under authority, yet by reason of the trifling superiority of my rank am able to do such great things; and no man contradicts me, but what I command, that is done, though the injunctions be various ("for I say to this man, go, and he goeth; and to another, come, and he cometh"): much more wilt Thou Thyself be able. And some actually read the place in this way, "For if I, being a man," and having inserted a stop, they add, "having soldiers under authority under me." But mark thou, I pray thee, how he signified that Christ is able both to overcome even death as a slave, and to command it as its master. For in saying, "come, and he cometh," and "go, and he goeth;" he expresses this: "If Thou shouldest command his end not to come upon him, it will not come." Seest thou how believing he was? For that which was afterwards to be manifest to all, here is one who already hath made it evident; that He hath power both of death and of life, and "leadeth down to the gates of hell, and bringeth up again." Nor was he speaking of soldiers only, but also of slaves; which related to a more entire obedience.

Matthew 8:10 — Homily on the Gospel of Matthew 26

Seest thou how each of them that bore witness of His authority is marvelled at? "And the multitudes were astonished at His doctrine, because He taught as one having authority;" and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, "If thou wilt, thou canst make me clean;" and so far from rebuking, He on the contrary cleansed him by such treatment as He had said. Again, this centurion saith, "Speak the word only, and my servant shall be healed:" and "marvelling" at him, He said, "I have not found so great faith, no, not in Israel." Now, to convince thee of this by the opposite also; Martha having said nothing of this sort, but on the contrary, "Whatsoever thou wilt ask of God, He will give Thee;" so far from being praised, although an acquaintance, and dear to Him, and one of them that had shown great zeal toward Him, she was rather rebuked and corrected by Him, as not having spoken well; in that He said to her, "Said I not unto thee, that if thou wouldest believe, thou shouldest see the glory of God?" blaming her, as though she did not even yet believe. And again, because she had said, "Whatsoever Thou wilt ask of God, He will give Thee;" to lead her away from such a surmise, and to teach her that He needs not to receive from another, but is Himself the fountain of all good things, He saith, "I am the resurrection and the life;" that is to say, "I wait not to receive active power, but work all of myself." Wherefore at the centurion He both marvels, and prefers him to all the people, and honors him with the gift of the kingdom, and provokes the rest to the same zeal. And to show thee that for this end He so spake, viz. for the instructing of the rest to believe in like manner, listen to the exactness of the evangelist, how he hath intimated it. For, "Jesus," saith He, "turned Him about, and said to them that followed Him, I have not found so great faith, no, not in Israel." It follows, that to have high imaginations concerning Him, this especially is of faith, and tends to procure the kingdom and His other blessings. For neither did His praise reach to words only, but He both restored the sick man whole, in recompence of his faith, and weaves for him a glorious crown, and promises great gifts.

Matthew 8:11 — Homily on the Gospel of Matthew 31

But of our state there, no such word at all is spoken, but all the contrary; that "grief and sorrow and sighing have fled away." And that "men shall come from the east and from the west, and shall recline in the bosoms of Abraham and Isaac and Jacob." And that the region there is a spiritual bride-chamber, and bright lamps, and a translation to Heaven.

Matthew 8:11-12 — Homily on the Gospel of Matthew 26

But nevertheless, though having such great faith, he still accounted himself to be unworthy. Christ however, signifying that he was worthy to have Him enter into his house, did much greater things, marvelling at him, and proclaiming him, and giving more than he had asked. For he came indeed seeking for his servant health of body, but went away, having received a kingdom. Seest thou how the saying had been already fulfilled, "Seek ye the kingdom of heaven, and all these things shall be added unto you." For, because he evinced great faith, and lowliness of mind, He both gave him heaven, and added unto him health. And not by this alone did He honor him, but also by signifying upon whose casting out he is brought in. For now from this time forth He proceeds to make known to all, that salvation is by faith, not by works of the law. And this is why not to Jews only, but to Gentiles also the gift so given shall be proffered, and to the latter rather than to the former. For "think not," saith He, "by any means, that so it hath come to pass in regard of this man alone; nay, so it shall be in regard of the whole world. And this He said, prophesying of the Gentiles, and suggesting to them good hopes. For in fact there were some following Him from Galilee of the Gentiles. And this He said, on the one hand, not letting the Gentiles despair, on the other, putting down the proud spirits of the Jews.

Matthew 8:13 — Homily on the Gospel of Matthew 26

Then, that no one might suppose His words to come of flattery, but that all might be aware that such was the mind of the centurion, He saith, "Go thy way; as thou hast believed, so be it done unto thee." And straightway the work followed, bearing witness to his character. "And his servant was healed from that hour." Which was the result in the case of the Syrophoenician woman also; for to her too He saith, "O woman, great is thy faith; be it unto thee even as thou wilt. And her daughter was made whole."

Matthew 8:14-15 — Homily on the Gospel of Matthew 27

But for what intent did He go into Peter's house? As it seems to me, to take food. This at least is declared when it is said, "She arose and ministered unto Him." For He used to visit His disciples (as Matthew likewise, when He had called him), so honoring them and making them more zealous. But do thou mark, I pray thee, herein also Peter's reverence towards Him. For though he had his wife's mother at home lying ill, and very sick of a fever, he drew Him not into his house, but waited first for the teaching to be finished, then for all the others to be healed; and then when He had come in, besought Him. Thus from the beginning was he instructed to prefer the things of all others to his own. Therefore neither doth he himself bring Him in, but He entered of His own accord (after the centurion had said, "I am not worthy that Thou shouldest come under my roof"): to show how much favor He bestowed on His disciple. And yet consider of what sort were the houses of these fishermen; but for all that, He disdained not to enter into their mean huts, teaching thee by all means to trample under foot human pride. And sometimes He heals by words only, sometimes He even stretches forth His hand, sometimes He doeth both these things, to bring into sight His way of healing. For it was not His will always to work miracles in the more surpassing manner: it being needful for Him to be concealed awhile, and especially as concerned His disciples; since they out of their great delight would have proclaimed everything. Having therefore touched her body, He not only quenched the fever, but also gave her back perfect health. Thus, the disease being an ordinary one, He displayed His power by the manner of healing; a thing which no physician's art could have wrought. For ye know that even after the departing of fevers, the patients yet need much time to return to their former health. But then all took place at once. And not in this case only, but also in that of the sea. For neither there did He quiet the winds only and the storm, but He also stayed at once the swelling of the waves; and this also was a strange thing. For even if the tempest should cease, the waves continue to swell for a long time. But with Christ it was not so, but all at once was ended: and so it befell this woman also. Wherefore also the evangelist, to declare this, said, "She arose and ministered unto Him;" which was a sign both of Christ's power, and of the disposition of the woman, which she showed towards Christ. And another thing together with these we may hence observe, that Christ grants the healing of some to the faith even of others. Since in this case too, others besought Him, as also in the instance of the centurion's servant. And this grant He makes, when there is no unbelief in him that is to be healed, but either through disease he cannot come unto Him, or through ignorance imagines nothing great of Him, or because of His immature age.

Matthew 8:16-17 — Homily on the Gospel of Matthew 27

"When the even was come, they brought unto Him many that were possessed with devils: and He cast out the spirits from them with a word, and healed all that were sick: that it might be fulfilled which was spoken by the Prophet Esaias, that He took our infirmities, and bare our sicknesses." Seest thou the multitude, by this time growing in faith? For not even when the time pressed could they endure to depart, nor did they account it unseasonable to bring their sick to Him at eventide. But mark, I pray thee, how great a multitude of persons healed the evangelists pass quickly over, not mentioning one by one, and giving us an account of them, but in one word traversing an unspeakable sea of miracles. Then lest the greatness of the wonder should drive us again to unbelief, that even so great a people and their various diseases should be delivered and healed by Him in one moment of time, He brings in the prophet also to bear witness to what is going on: indicating the abundance of the proof we have, in every case, out of the Scriptures; such, that from the miracles themselves we have no more; and He saith, that Esaias also spake of these things; "He took our infirmities, and bare our sicknesses." He said not, "He did them away," but "He took and bare them;" which seems to me to be spoken rather of sins, by the prophet, in harmony with John, where he saith, "Behold the Lamb of God, that beareth the sin of the world." How then doth the evangelist here apply it to diseases? Either as rehearsing the passage in the historical sense, or to show that most of our diseases arise from sins of the soul. For if the sum of all, death itself, hath its root and foundation from sin, much more the majority of our diseases also: since our very capability of suffering did itself originate there.

Matthew 8:18 — Homily on the Gospel of Matthew 27

"Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side." Seest thou again His freedom from ostentation? in that as the others say, "He charged the devils not to say it was He," so this writer saith, He repels the multitudes from Him. Now in so doing, He was at once both training us to be moderate, and at the same time allaying the envy of the Jews, and teaching us to do nothing for display. For He was not, we know, a healer to bodies only, but a curer also of the soul, and a teacher of self-restraint; by both disclosing Himself, both by putting away their diseases, and by doing nought for display. Because they indeed were cleaving unto Him, loving Him, and marvelling at Him, and desiring to look upon Him. For who would depart from one who was doing such miracles? Who would not long, were it only to see the face, and the mouth that was uttering such words? For not by any means in working wonders only was He wonderful, but even when merely showing Himself, He was full of great grace; and to declare this the prophet said, "Fair in beauty beyond the children of men." And if Esaias saith, "He hath no form nor comeliness" he affirms it either in comparison of the glory of His Godhead, which surpasses all utterance and description; or as declaring what took place at His passion, and the dishonor which He underwent at the season of the cross, and the mean estate which throughout His life He exemplified in all respects. Further: He did not first give "commandment to depart unto the other side," nor until He had healed them. For surely they could not have borne it. As therefore on the mountain they not only continued with Him while exhorting them, but also when it was silence followed Him; so here too, not in His miracles only did they wait on Him, but also when He had ceased again, from His very countenance receiving no small benefit. For if Moses had his face made glorious, and Stephen like that of an angel; consider thou our common Lord, what manner of person it was likely He would appear at such a time. Many now perchance have fallen into a passionate desire of seeing that form; but if we are willing we shall behold one far better than that. For if we can pass through our present life with Christian boldness, we shall receive Him in the clouds, meeting Him in an immortal and incorruptible body. But observe how He doth not simply drive them away, lest He should hurt them. For He did not say, "withdraw," but "gave commandment to depart to the other side," giving them to expect that He would surely come thither.

Matthew 8:19 — Homily on the Gospel of Matthew 27

And the multitudes for their part evinced this great love, and were following with much affection; but some one person, a slave of wealth, and possessed with much arrogance, approaches Him, and saith, "Master, I will follow Thee whithersoever Thou goest." Seest thou how great his arrogance? For as not deigning to be numbered with the multitude, and indicating that he is above the common sort, so he comes near. Because such is the Jewish character; full of unseasonable confidence. Yet nevertheless the Lord rebuked not his unseasonable confidence, teaching us to bear even with such as these. Therefore He doth not openly convict them who are devising mischief, but replies to their secret thought, leaving it to themselves only to know that they are convicted, and doubly doing them good, first by showing that He knows what is in their conscience, next by granting unto them concealment after this manifestation, and allowing them to recover themselves again, if they will: which thing He doth in the case of this man also. For he, seeing the many signs, and many drawn after Him, thought to make a gain out of such miracles; wherefore also he was forward to follow Him. And whence is this manifest? From the answer which Christ makes, meeting not the question, as it stands verbally, but the temper shown in its meaning.

Matthew 8:20 — Homily on the Gospel of Matthew 90

But the poor man, thou wilt say, is insulted by him that is rich. Again thou art declaring to me the praise of poverty. For who, I pray thee, is blessed, the insulter, or the insulted? It is manifest that it is the insulted person. But then, the one, covetousness, urges to insult the other; poverty persuades to endure. "But the poor man suffers hunger," thou wilt say. Paul also suffered hunger, and was in famine. "But he has no rest." Neither "had the Son of Man where to lay His head."

Matthew 8:20 — Homily on the Gospel of Matthew 27

For he, seeing the many signs, and many drawn after Him, thought to make a gain out of such miracles; wherefore also he was forward to follow Him. And whence is this manifest? From the answer which Christ makes, meeting not the question, as it stands verbally, but the temper shown in its meaning. For, "What?" saith He. "dost thou look to gather wealth by following me? Seest thou not then that I have not even a lodging, not even so much as the birds have?" For "the foxes," saith He, "have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." Now these were not the words of one turning Himself away, but of one who while putting to the proof his evil disposition, yet permitted him (if he were willing with such a prospect) to follow Him. And to convince thee of his wickedness, when he had heard these things, and had been proved, he did not say, "I am ready to follow Thee." And in many other places also Christ is clearly doing this; He doth not openly convict, but by His answer He manifests the purpose of them that are coming unto Him. Thus to him again that said, "Good Master," and had thought by such flattery to gain His favor, according to his purpose He made answer, saying, "Why callest thou me good? There is none good but one, that is, God." And when they said unto Him, "Behold, Thy mother and Thy brethren seek Thee;" forasmuch as these were under the influence of some human infirmity, not desiring to hear something profitable, but to make a display of their relationship to Him, and therein to be vainglorious; hear what He saith: "Who is my mother, and who are my brethren?" And again to His brethren themselves, saying unto Him, "Show thyself to the world," and wishing thence to feed their vainglory, He said, "Your time" (so He speaks) "is always ready, but my time is not yet come." And in the opposite cases too He doth so; as in that of Nathanael, saying, "Behold an Israelite indeed, in whom is no guile." And again, "Go and show John again those things which ye do hear and see." For neither in this did He reply to the words, but to the intention of him that sent them. And with the people again in like manner, He addresses His discourse unto their conscience, saying, "What went ye out into the wilderness to see?" That is because they were probably feeling about John, as though he had been a sort of easy and wavering person; to correct this their suspicion, He saith, "What went ye out into the wilderness to see? A reed shaken with the wind?" or, "a man clothed with soft raiment?" by both these figures declaring, that he was neither of himself a waverer, nor would be softened by any luxury. Thus then in the present case also He makes His answer to their meaning. And see how in this also He shows forth great moderation: in that He said not, "I have it indeed, but despise it," but "I have it not." Seest thou what exact care goes along with His condescension? Even as when He eats and drinks, when He seems to be acting in an opposite way to John, this too He doeth for the sake of the Jews' salvation, or rather for that of the whole world, at once both stopping the mouths of the heretics, and desiring to win also more abundantly those of that day to Himself.

Matthew 8:20 — Homily on the Gospel of Matthew 46

Knowest thou not that the miracles, except we be sober, do even harm in many cases? Thus many of the Corinthians were severed one from another; thus many of the Romans were carried away with pride; thus was Simon cast out. Thus he, who at a certain time had a desire to follow Christ, was rejected, when he had been told, "The foxes have holes, and the birds of the air nests." For each of these, one aiming at the wealth, another at the glory, which the miracles bring, fell away and perished. But care of practice, and love of virtue, so far from generating such a desire, doth even take it away when it exists.

Matthew 8:21-22 — Homily on the Gospel of Matthew 27

But a certain other one, we read, said unto Him, "Lord, suffer me first to go and bury my father." Didst thou mark the difference? how one impudently saith, "I will follow Thee whithersoever Thou goest;" but this other, although asking a thing of sacred duty, saith, "Suffer me." Yet He suffered him not, but saith, "Let the dead bury their dead, but do thou follow me." For in every case He had regard to the intention. And wherefore did He not suffer him? one may ask. Because, on the one hand, there were those that would fulfill that duty, and the dead was not going to remain unburied; on the other, it was not fit for this man to be taken away from the weightier matters. But by saying, "their own dead," He implies that this is not one of His dead. And that because he that was dead, was, at least as I suppose, of the unbelievers. Now if thou admire the young man, that for a matter so necessary he besought Jesus, and did not go away of his own accord; much rather do thou admire him for staying also when forbidden. Was it not then, one may say, extreme ingratitude, not to be present at the burial of his father? If indeed he did so out of negligence, it was ingratitude, but if in order not to interrupt a more needful work, his departing would most surely have been of extreme inconsideration. For Jesus forbad him, not as commanding to think lightly of the honor due to our parents, but signifying that nothing ought to be to us more urgent than the things of Heaven, and that we ought with all diligence to cleave to these, and not to put them off for ever so little, though our engagements be exceeding indispensable and pressing. For what can be more needful than to bury a father? what more easy? since it would not even consume any long time. But if one ought not to spend even as much time as is required for a father's burial, nor is it safe to be parted even so long from our spiritual concerns; consider what we deserve, who all our time stand off from the things that pertain to Christ, and prefer things very ordinary to such as are needful, and are remiss, when there is nothing to press on us? And herein too we should admire the instructiveness of His teaching, that He nailed him fast to His word, and with this freed him from those endless evils, such as lamentations, and mournings, and the things that follow thereafter. For after the burial he must of necessity proceed to inquire about the will, then about the distribution of the inheritance, and all the other things that follow thereupon; and thus waves after waves coming in succession upon him, would bear him away very far from the harbor of truth. For this cause He draws him, and fastens him to Himself. But if thou still marvellest, and art perplexed, that he was not permitted to be present at his father's burial; consider that many suffer not the sick, if it be a father that is dead, or a mother, or a child, or any other of their kinsmen, to know it, nor to follow him to the tomb; and we do not for this charge them with cruelty nor inhumanity: and very reasonably. For, on the contrary, it were cruelty to bring out to the funeral solemnity men in such a state. But if to mourn and be afflicted in mind for them that are of our kindred is evil, much more our being withdrawn from spiritual discourses. For this same cause He said elsewhere also, "No man having put his hand to the plough, and looking back, is fit for the kingdom of Heaven." And surely it is far better to proclaim the kingdom, and draw back others from death, than to bury the dead body, that is nothing advantaged thereby; and especially, when there are some to fulfill all these duties. Nothing else then do we learn hereby, but that we must not wantonly lose any, no not the smallest time, though there be ten thousand things to press on us; but to set what is spiritual before all, even the most indispensable matters, and to know both what is life, and what is death.

Matthew 8:23-24 — Homily on the Gospel of Matthew 28

The multitudes then He sent on, but the disciples He took with Himself: for the others mention this too. And He took them with Him, not for nought, nor at hazard, but in order to make them spectators of the miracle that was to take place. For like a most excellent trainer, He was anointing them with a view to both objects; as well to be undismayed in dangers, as to be modest in honors. Thus, that they might not be high minded, because having sent away the rest, He retained them, He suffers them to be tossed with the tempest; at once correcting this, and disciplining them to bear trials nobly. For great indeed were the former miracles too, but this contained also in it a kind of discipline, and that no inconsiderable one, and was a sign akin to that of old. For this cause He takes the disciples only with Himself. For as, when there was a display of miracles, He suffers the people also to be present; so when trial and terrors were rising up against Him, then He takes with Him none but the champions of the whole world, whom He was to disciple.

Matthew 8:24-26 — Homily on the Gospel of Matthew 28

And while Matthew merely mentioned that "He was asleep," Luke saith that it was "on a pillow;" signifying both His freedom from pride, and to teach us hereby a high degree of austerity. The tempest therefore being thoroughly excited, and the sea raging, "They awake Him, saying, Lord, save us: we perish." But He rebuked them before He rebuked the sea. Because as I said, for discipline these things were permitted, and they were a type of the temptations that were to overtake them. Yea, for after these things again, He often suffered them to fall into more grievous tempests of fortune, and bare long with them. Wherefore Paul also said, "I would not, brethren, have you ignorant, that we were pressed out of measure beyond strength, insomuch that we despaired even of life;" and after this again, "Who delivered us from so great deaths." Signifying therefore hereby, that they ought to be confident, though the waves rise high, and that He orders all things for good, He first of all reproves them. For indeed their very alarm was a profitable occurrence, that the miracle might appear greater, and their remembrance of the event be rendered lasting. Since when anything strange is about to happen, there are prepared beforehand many things to cause remembrance, lest after the miracle hath passed by, men should sink into forgetfulness. Thus Moses also first is in fear of the serpent, and not merely in fear, but even with much distress: and then he sees that strange thing come to pass. So these too, having first looked to perish, were then saved, that having confessed the danger, they might learn the greatness of the miracle. Therefore also He sleeps: for had He been awake when it happened, either they would not have feared, or they would not have besought Him, or they would not so much as have thought of His being able to do any such thing. Therefore He sleeps, to give occasion for their timidity, and to make their perception of what was happening more distinct. For a man looks not with the same eyes on what happens in the persons of others, as in his own. Therefore since they had seen all benefitted, while themselves had enjoyed no benefit, and were supine (for neither were they lame, nor had they any other such infirmity); and it was meet they should enjoy His benefits by their own perception: He permits the storm, that by their deliverance they might attain to a clearer perception of the benefit. Therefore neither doth He this in the presence of the multitudes, that they might not be condemned for little faith, but He has them apart, and corrects them, and before the tempest of the waters He puts an end to the tempests of their soul, rebuking them, and saying, "Why are ye fearful, O ye of little faith:" instructing them also, that men's fear is wrought not by the approach of the temptations, but by the weakness of their mind. But should any one say, that it was not fearfulness, or little faith, to come near and awaken Him; I would say this, that that very thing was an especial sign of their wanting the right opinion concerning Him. That is, His power to rebuke when awakened they knew, but that He could do so even sleeping, they knew not as yet.

Matthew 8:25-26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

If any should say, that this was a sign of no small faith to go and rouse Jesus; it is rather a sign that they had not a right opinion concerning Him. They knew that when wakened He could rebuke the waves, but they did not yet know that He could do it while sleeping. For this cause He did not do this wonder in the presence of the multitudes, that they should not be charged with their little faith; but He takes His disciples apart to correct them, and first stills the raging of the waters. Then he arose, and rebuked the winds and the sea, and there was a great calm.

Matthew 8:26-27 — Homily on the Gospel of Matthew 28

"They marvelled, saying, What manner of man is this, that even the sea and the winds obey Him?" But Christ chode not with them for calling Him a man, but waited to teach them by His signs, that their supposition was mistaken. But from what did they think Him a man? First from His appearance, then from His sleeping, and His making use of a ship. So on this account they were cast into perplexity, saying, "What manner of man is this?" since while the sleep and the outward appearance showed man, the sea and the calm declared Him God. For because Moses had once done some such thing, in this regard also doth He signify His own superiority, and that the one works miracles as a slave, the other as Lord. Thus, He put forth no rod, as Moses did, neither did He stretch forth His hands to Heaven, nor did He need any prayer, but, as was meet for a master commanding His handmaid, or a creator His creature, so did He quiet and curb it by word and command only; and all the surge was straightway at an end, and not one trace of the disturbance remained. For this the evangelist declared saying, "And there was a great calm." And that which had been spoken of the Father as a great thing, this He showed forth again by His works. And what had been said concerning Him? "He spake," it saith, "and the stormy wind ceased." So here likewise, He spake, and "there was a great calm." And for this most of all did the multitudes marvel at him; who would not have marvelled, had He done it in such manner as did Moses.

Matthew 8:28 — Homily on the Gospel of Matthew 28

But what can be the reason that they love also to dwell in the tombs? They would fain suggest to the multitude a pernicious opinion, as though the souls of the dead become demons, which God forbid we should ever admit into our conception. "But what then wilt thou say," one may ask, "when many of the sorcerers take children and slay them, in order to have the soul afterwards to assist them?" Why, whence is this evident? for of their slaying them, indeed, many tell us, but as to the souls of the slain being with them, whence knowest thou it, I pray thee? "The possessed themselves," it is replied, "cry out, I am the soul of such a one." But this too is a kind of stage-play, and devilish deceit. For it is not the spirit of the dead that cries out, but the evil spirit that feigns these things in order to deceive the hearers. For if it were possible for a soul to enter into the substance of an evil spirit, much more into its own body. And besides, it stands not to reason that the injured soul should co-operate with the wrong-doer, or that a man should be able to change an incorporeal power into another substance. For if in bodies this were impossible, and one could not make a man's body become that of an ass; much more were this impossible in the invisible soul; neither could one transform it into the substance of an evil spirit. So that these are the sayings of besotted old wives, and spectres to frighten children. Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For "the souls of the righteous are in the hand of God;" and if of the righteous, then those children's souls also; for neither are they wicked: and the souls too of sinners are straightway led away hence. And it is evident from Lazarus and the rich man; and elsewhere too Christ saith, "This day they require thy soul of thee." And it may not be that a soul, when it is gone forth from the body, should wander here; nor is the reason hard to see. For if we, going about on the earth which is familiar and well known to us, being encompassed with a body, when we are journeying in a strange road, know not which way to go unless we have some one to lead us; how should the soul, being rent away from the body, and having gone out from all her accustomed region, know where to walk without one to show her the way? And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen saith, "Receive my spirit;" and Paul, "To depart and to be with Christ is far better;" and of the patriarch too the Scripture saith, that "he was gathered unto his fathers, being cherished in a good old age." And as to the proof, that neither can the souls of sinners continue here; hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there. Whence it is evident that after their departure hence our souls are led away into some place, having no more power of themselves to come back again, but awaiting that dreadful day.

Matthew 8:28-29 — Homily on the Gospel of Matthew 28

Now when He is departed from the sea, there follows another miracle yet more awful. For men possessed with devils, like wicked runaways at sight of their master, said, "What have we to do with Thee, Jesus, Thou Son of God? Art Thou come hither to torment us before the time?" For, because the multitudes called Him man, the devils came proclaiming His Godhead, and they that heard not the sea swelling and subsiding, heard from the devils the same cry, as it by its calm was loudly uttering. Then, lest the thing might seem to come of flattery, according to their actual experience they cry out and say, "Art Thou come hither to torment us before the time?" With this view, then, their enmity is avowed beforehand, that their entreaty may not incur suspicion. For indeed they were invisibly receiving stripes, and the sea was not in such a storm as they; galled, and inflamed, and suffering things intolerable from His mere presence. Accordingly, no man daring to bring them to Him, Christ of Himself goes unto them.

Matthew 8:30-32 — Homily on the Gospel of Matthew 28

Now, should any one say, "And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine?" this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies; another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God's providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who doth not enjoy the benefit of God's providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man's profit, the work also of providence is displayed. And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, "But the very hairs of your head are numbered." And from these demoniacs too, one may clearly perceive this; who would have been choked long before, if they had not enjoyed the benefit of much tender care from above.

Matthew 8:32 — Homily on the Gospel of Matthew 28

But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all. And if any would take these things in a hidden sense, there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they are become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils were gone out; by the death of the swine this is rendered manifest.

Matthew 8:32-34 — Homily on the Gospel of Matthew 28

Now, should any one say, "And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine?" this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies; another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God's providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who doth not enjoy the benefit of God's providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man's profit, the work also of providence is displayed. And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, "But the very hairs of your head are numbered." And from these demoniacs too, one may clearly perceive this; who would have "been choked" long before, if they had not enjoyed the benefit of much tender care from above. For these reasons then He suffered them to depart into the herd of swine, and that they also who dwelt in those places should learn His power. For where His name was great, He did not greatly display Himself: but where no one knew Him, but they were still in an insensible condition, He made His miracles to shine out, so as to bring them over to the knowledge of His Godhead. For it is evident from the event that the inhabitants of that city were a sort of senseless people; for when they ought to have adored and marvelled at His power, they sent Him away, and "besought Him that He would depart out of their coasts." But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all. And if any would take these things in a hidden sense, there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they are become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils were gone out; by the death of the swine this is rendered manifest. And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left tho…

Matthew 8:33-34 — Homily on the Gospel of Matthew 28

And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left those who had shown themselves unworthy of His teaching, having given them for teachers them that had been freed from the demons, and the swine-herds, that they might of them learn all that had happened; whilst Himself retiring leaves the fear vigorous in them. For the greatness withal of the loss was spreading the fame of what had been done, and the event penetrated their mind. And from many quarters were wafted sounds, proclaiming the strangeness of the miracle; from the cured, and from the drowned, from the owners of the swine, from the men that were feeding them.

Matthew 9:1 — Homily on the Gospel of Matthew 29

By His own city here he means Capernaum. For that which gave Him birth was Bethlehem; that which brought Him up, Nazareth; that which had Him continually inhabiting it, Capernaum.

Matthew 9:2 — Homily on the Gospel of Matthew 29

This paralytic, however, was different from that one who is set forth in John. For he lay at the pool, but this at Capernaum; and that man had his infirmity thirty and eight years, but concerning this, no such thing is mentioned; and the other was in a state destitute of protectors, but this had some to take care of him, who also took him up, and carried him. And to this He saith, "Son, thy sins be forgiven thee," but to that He saith, "Wilt thou be made whole?" And the other He healed on a sabbath day, but this not on a sabbath, for else the Jews would have laid this also to His charge; and in the case of this man they were silent, but in that of the other they were instant in persecuting him. And this I have said, not without purpose, lest any one should think there is a discrepancy from suspecting it to be one and the same paralytic. But do thou, I pray thee, mark the humility and meekness of our Lord. For He had also before this put away the multitudes from Him, and moreover when sent away by them at Gadara, He withstood not, but retired, not however to any great distance. And again He entered into the ship and passed over, when He might have gone over afoot. For it was His will not to be always doing miracles, that He might not injure the doctrine of His humanity. Now Matthew indeed saith, that "they brought him," but the others, that they also broke up the roof, and let him down. And they put the sick man before Christ, saying nothing, but committing the whole to Him. For though in the beginning He Himself went about, and did not require so much faith of them that came unto Him; yet in this case they both approached Him, and had faith required on their part. For, "Seeing," it is said, "their faith;" that is, the faith of them that had let the man down. For He doth not on all occasions require faith on the part of the sick only: as for instance, when they are insane, or in any other way, through their disease, are out of their own control. Or rather, in this case the sick man too had part in the faith; for he would not have suffered himself to be let down, unless he had believed. Forasmuch then as they had evinced so great faith, He also evinces His own power, with all authority absolving his sins, and signifying in all ways that He is equal in honor with Him that begat Him. And mark; He implied it from the beginning, by His teaching, when He taught them as one having authority; by the leper, when He said, "I will, be thou clean," by the centurion, when upon his saying, "Speak the word only, and my servant shall be healed, He marvelled at him" and celebrated him above all men; by the sea, when He curbed it with a mere word; by the devils, when they acknowledged Him as their judge, and He cast them out with great authority. Here again in another and a greater way He constrains His very enemies to confess His equality in honor, and by their own mouth He makes it manifest. For He, to signify His indifference to honor (for there stood a great company of spectators shutting up the entrance, wherefore also they let him down from above), did not straightway hasten to heal the visible body, but He takes His occasion from them; and He healed first that which is invisible, the soul, by forgiving his sins; which indeed saved the other, but brought no great glory to Himself. They themselves rather, troubled by their malice, and wishing to assail Him, caused even against their will what was done to be conspicuous. He, in fact, in His abundance of counsel, made use of their envy for the manifestation of the miracle.

Matthew 9:3-4 — Homily on the Gospel of Matthew 29

Upon their murmuring, then, and saying, "This man blasphemeth; who can forgive sins but God only?" let us see what He saith. Did He indeed take away the suspicion? And yet if He were not equal, He should have said, "Why fix upon me a notion which is not convenient? I am far from this power." But now hath He said none of these things, but quite the contrary He hath both affirmed and ratified, as well by His own voice, as by the performance of the miracle. Thus, it appearing that His saying certain things of himself gave disgust to his hearers, He affirms what He had to say concerning Himself by the others; and what is truly marvellous, not by His friends only, but also by His enemies; for this is the excellency of His wisdom. By His friends on the one hand, when He said, "I will, be thou clean," and when He said, "I have not found so great faith, no, not in Israel;" but by His enemies, now. For because they had said, "No man can forgive sins but God only," He subjoined, "But that ye may know that the Son of Man hath power to forgive sins upon the earth (then saith He to the sick of the palsy), Arise, and take up thy bed, and go unto thine house." In this case indeed He discloses also another sign, and that no small one, of His own Godhead, and of His equality in honor with the Father. For whereas they said, "To unbind sins pertains to God only," He not only unbinds sins, but also before this He makes another kind of display in a thing which pertained to God only; the publishing the secrets in the heart. For neither had they uttered what they were thinking. For "behold, certain of the scribes," it saith, "said within themselves. This man blasphemeth. And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts?" But that it belongs to God only to know men's secrets, hear what saith the prophet, "Thou most entirely alone knowest the hearts;" and again, "God trieth the hearts and reins;" and Jeremiah too saith, "The heart is deep above all things, and it is man, and who shall know him?" and, "Man shall look on the face, but God on the heart." And by many things one may see, that to know what is in the mind belongs to God alone. Implying therefore that He is God, equal to Him that begat Him; what things they were reasoning in themselves (for through fear of the multitude, they durst not utter their mind), this their opinion He unveils and makes manifest, evincing herein also His great gentleness. "For wherefore," saith He, "think ye evil in your hearts?" And yet if there were cause for displeasure, it was the sick man who should have been displeased, as being altogether deceived, and should have said "One thing I came to have healed, and amendest Thou another? Why, whence is it manifest that my sins are forgiven?" But now he for his part utters no such word, but gives himself up to the power of the healer; but these being curious and envious, plot against the good deeds of others. Wherefore He rebukes them indeed, but with all gentleness. "Why, if ye disbelieve," saith He, "what went before, and account my saying a boast; behold I add to it also another, the uncovering of your secrets; and after that again another." What then is this? The giving tone to the body of the paralyzed.

Matthew 9:5-6 — Homily on the Gospel of Matthew 29

And whereas, when He spake unto the sick of the palsy, He spake without clearly manifesting His own authority: for He said not, "I forgive thee thy sins," but, "thy sins be forgiven thee:" upon their constraining, He discloses His authority more clearly, saying, "But that ye may know that the Son of Man hath power on earth to forgive sins." Seest thou, how far He was from unwillingness to be thought equal to the Father? For He said not at all, "The Son of Man hath need of another;" or, "He hath given Him authority," but, "He hath authority." Neither doth He say it for love of honor, but "to convince you," so He speaks, "that I do not blaspheme in making myself equal with God." Thus everywhere His will is to offer proofs clear and indisputable; as when He saith, "Go thy way, show thyself to the priest;" and when He points to Peter's wife's mother ministering, and permits the swine to cast themselves down headlong. And in the same manner here also; first, for a certain token of the forgiveness of his sins, He provides the giving tone to his body: and of that again, his carrying his bed; to hinder the fact from being thought a mere fancy. And He doeth not this, before He had asked them a question. "For whether is easier," saith He, "to say, Thy sins be forgiven thee? or to say, Take up thy bed, and go unto thine house?" Now what He saith is like this, "Which seems to you easier, to bind up a disorganized body, or to undo the sins of a soul? It is quite manifest; to bind up a body. For by how much a soul is better than a body, by so much is the doing away sins a greater work than this; but because the one is unseen, the other in sight, I throw in that, which although an inferior thing, is yet more open to sense; that the greater also and the unseen may thereby receive its proof;" thus by His works anticipating even now the revelation of what had been said by John, that "He taketh away the sins of the world." Well then, having raised him up, He sends him to His house; here again signifying His unboastfulness, and that the event was not a mere imagination; for He makes the same persons witnesses of his infirmity, and also of his health. For I indeed had desired, saith He, through thy calamity to heal those also, that seem to be in health, but are diseased in mind; but since they will not, depart thou home, to heal them that are there. Seest thou how He indicates Him to be Creator both of souls and bodies? He heals therefore the palsy in each of the two substances, and makes the invisible evident by that which is in sight. But nevertheless they still creep upon the earth.

Matthew 9:7-8 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

This command He added, that it might be seen there was no delusion in the miracle; so it follows to establish the reality of the cure, And he arose, and went away to his own house. But they that stood by yet grovel on the earth, whence it follows, But the multitude seeing it were afraid, and glorified God, who had bestowed such power among men. For had they rightly considered among themselves, they would have acknowledged Him to be the Son of God. Meanwhile it was no little matter to esteem Him as one greater than men, and to have come from God.

Matthew 9:8 — Homily on the Gospel of Matthew 29

"For when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men:" for the flesh was an offense unto them. But He did not rebuke them, but proceeds by His works to arouse them, and exalt their thoughts. Since for the time it was no small thing for Him to be thought greater than all men, as having come from God. For had they well established these things in their own minds, going on orderly they would have known, that He was even the Son of God. But they did not retain these things clearly, wherefore neither were they able to approach Him. For they said again, "This man is not of God;" "how is this man of God?" And they were continually harping on these things, putting them forward as cloaks for their own passions.

Matthew 9:9 — Homily on the Gospel of Matthew 30

For when He had performed the miracle, He did not remain, lest, being in sight, He should kindle their jealousy the more; but He indulges them by retiring, and soothing their passion. This then let us also do, not encountering them that are plotting against us; let us rather soothe their wound, giving way and relaxing their vehemence. But wherefore did He not call him together with Peter and John and the rest? As in their case He had come at that time, when He knew the men would obey Him; so Matthew also He then called when He was assured he would yield himself. And therefore Paul again He took, as a fisher his prey, after the resurrection. Because He who is acquainted with the hearts, and knows the secrets of each man's mind, knew also when each of these would obey. Therefore not at the beginning did He call him, when he was yet in rather a hardened state, but after His countless miracles, and the great fame concerning Him, when He knew him to have actually become more prepared for obedience. And we have cause also to admire the self-denial of the evangelist, how he disguises not his own former life, but adds even his name, when the others had concealed him under another appellation. But why did he say he was "sitting at the receipt of custom?" To indicate the power of Him that called him, that it was not when he had left off or forsaken this wicked trade, but from the midst of the evils He drew him up; much as He converted the blessed Paul also when frantic and raging, and darting fire; which thing he himself makes a proof of the power of Him that called him, saying to the Galatians, "Ye have heard of my conversation in time past in the Jews' religion, how that beyond measure I persecuted the church of God." And the fishermen too He called when they were in the midst of their business. But that was a craft not indeed in bad report, but of men rather rudely bred, not mingling with others, and endowed with great simplicity; whereas the pursuit now in question was one full of all insolence and boldness, and a mode of gain whereof no fair account could be given, a shameless traffic, a robbery under cloak of law: yet nevertheless He who uttered the call was ashamed of none of these things. And why talk I of His not being ashamed of a publican? since even with regard to a harlot woman, so far from being ashamed to call her, He actually permitted her to kiss His feet, and to moisten them with her tears. Yea, for to this end He came, not to cure bodies only, but to heal likewise the wickedness of the soul. Which He did also in the case of the paralytic; and having shown clearly that He is able to forgive sins, then, not before, He comes to him whom we are now speaking of; that they might no more be troubled at seeing a publican chosen into the choir of the disciples. For He that hath power to undo all our offenses, why marvel if He even make this man an apostle? But as thou hast seen the power of Him that called, so consider also the obedience of him that was called: how he neither resisted, nor disputing said, "What is this? Is it not indeed a deceitful calling, wherewith He calls me, being such as I am?" nay; for this humility again had been out of season: but he obeyed straightway, and did not even request to go home, and to communicate with his relations concerning this matter; as neither indeed did the fishermen; but as they left their net and their ship and their father, so did he his receipt of custom and his gain, and followed, exhibiting a mind prepared for all things; and breaking himself at once away from all worldly things, by his complete obedience he bare witness that He who called him had chosen a good time.

Matthew 9:10 — Homily on the Gospel of Matthew 30

Having therefore called him, He also honored him with a very great honor by partaking straightway of his table; for in this way He would both give him good hope for the future, and lead him on to a greater confidence. For not in a long time, but at once, He healed his vice. And not with him only doth He sit down to meat, but with many others also; although this very thing was accounted a charge against Him, that He chased not away the sinners. But neither do they conceal this point, what sort of blame is endeavored to be fixed on His proceedings. Now the publicans come together as to one of the same trade; for he, exulting in the entrance of Christ, had called them all together. The fact is, Christ used to try every kind of treatment; and not when discoursing only, nor when healing, nor when reproving His enemies, but even at His morning meal, He would often correct such as were in a bad way; hereby teaching us, that every season and every work may by possibility afford us profit. And yet surely what was then set before them came of injustice and covetousness; but Christ refused not to partake of it, because the ensuing gain was to be great: yea rather He becomes partaker of the same roof and table with them that have committed such offenses. For such is the quality of a physician; unless he endure the corruption of the sick, he frees them not from their infirmity. And yet undoubtedly He incurred hence an evil report: first by eating with him, then in Matthew's house, and thirdly, in company with many publicans. See at least how they reproach Him with this. "Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners." Let them hear, as many as are striving to deck themselves with great honor for fasting, and let them consider that our Lord was called "a man gluttonous and a winebibber," and He was not ashamed, but overlooked all these things, that he might accomplish what He had set before him; which indeed was accordingly done. For the publican was actually converted, and thus became a better man. And to teach thee that this great thing was wrought by his partaking of the table with Him, hear what Zacchaeus saith, another publican. I mean, when he heard Christ saying, "To-day, I must abide in thy house," the delight gave him wings, and he saith, "The half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him fourfold." And to him Jesus saith, "This day is salvation come to this house." So possible is it by all ways to give instruction.

Matthew 9:11 — Homily on the Gospel of Matthew 30

But how is it, one may say, that Paul commands, "If any man that is called a brother be a fornicator or covetous, with such an one no, not to eat?" In the first place, it is not as yet manifest, whether to teachers also he gives this charge, and not rather to brethren only. Next, these were not yet of the number of the perfect, nor of those who had become brethren. And besides, Paul commands, even with respect to them that had become brethren, then to shrink from them, when they continue as they were, but these had now ceased, and were converted. But none of these things shamed the Pharisees, but they accuse Him to His disciples, saying, "Why eateth your Master with publicans and sinners?" And when the disciples seem to be doing wrong, they intercede with Him, saying, "Behold thy disciples do that which is not lawful to do on the sabbath-day;" but here to them they discredit Him. All which was the part of men dealing craftily, and wishing to separate from the Master the choir of the disciples.

Matthew 9:12 — Homily on the Gospel of Matthew 30

What then saith Infinite Wisdom? "They that be whole need not a physician," saith He, "but they that are sick." See how He turned their reasoning to the opposite conclusion. That is, while they made it a charge against Him that He was in company with these men: He on the contrary saith, that His not being with them would be unworthy of Him, and of His love of man; and that to amend such persons is not only blameless, but excellent, and necessary, and deserving of all sorts of praise. After this, that He might not seem to put them that were bidden to shame, by saying, "they that are sick;" see how He makes up for it again, by reproving the others.

Matthew 9:13 — Homily on the Gospel of Matthew 30

"Go ye and learn what that meaneth, I will have mercy, and not sacrifice." Now this He said, to upbraid them with their ignorance of the Scriptures. Wherefore also He orders His discourse more sharply, not Himself in anger, far from it; but so as that the publicans might not be in utter perplexity. And yet of course He might say, "Did ye not mark, how I remitted the sins of the sick of the palsy, how I braced up his body?" But He saith no such thing, but argues with them first from men's common reasonings, and then from the Scriptures. For having said, "They that be whole need not a physician, but they that are sick;" and having covertly indicated that He Himself was the Physician; after that He said, "Go ye and learn what that meaneth, I will have mercy, and not sacrifice." Thus doth Paul also: when he had first established his reasoning by illustrations from common things, and had said, "Who feedeth a flock, and eateth not of the milk thereof?" then he brings in the Scriptures also, saying, "It is written in the law of Moses, Thou shall not muzzle the ox that treadeth out the corn;" and again, "Even so hath the Lord ordained, that they which preach the gospel should live of the gospel." But to His disciples not so, but He puts them in mind of His signs, saying on this wise, "Do ye not yet remember the five loaves of the five thousand, and how many baskets ye took up?" Not so however with these, but He reminds them of our common infirmity, and signifies them at any rate to be of the number of the infirm; who did not so much as know the Scriptures, but making light of the rest of virtue, laid all the stress on their sacrifices; which thing He is also earnestly intimating unto them, when He sets down in brief what had been affirmed by all the prophets, saying, "Learn ye what that meaneth, I will have mercy, and not sacrifice." The fact is, He is signifying hereby that not He was transgressing the law, but they; as if He had said, "Wherefore accuse me? Because I bring sinners to amendment? Why then ye must accuse the Father also for this." Much as He said also elsewhere, establishing this point: "My Father worketh hitherto, and I work:" so here again, "Go ye and learn what that meaneth, I will have mercy, and not sacrifice." "For as this is His will, saith Christ, so also mine." Seest thou how the one is superfluous, the other necessary? For neither did He say, "I will have mercy, and sacrifice," but, "I will have mercy, and not sacrifice." That is, the one thing He allowed, the other He cast out; and proved that what they blamed, so far from being forbidden, was even ordained by the law, and more so than sacrifice; and He brings in the Old Testament, speaking words and ordaining laws in harmony with Himself. Having then reproved them, both by common illustrations and by the Scriptures, He adds again, "I am not come to call righteous men, but sinners to repentance." And this He saith unto them in irony; as when He said, "Behold, Adam is become as one of us;" and again, "If I were hungry, I would not tell thee." For that no man on earth was righteous, Paul declared, saying, "For all have sinned, and come short of the glory of God." And by this too the others were comforted, I mean, the guests. "Why, I am so far," saith He, "from loathing sinners, that even for their sakes only am I come." Then, lest He should make them more careless, He staid not at the word "sinners," but added, "unto repentance." "For I am not come that they should continue sinners, but that they should alter, and amend."

Matthew 9:14 — Homily on the Gospel of Matthew 30

He then having stopped their mouths every way, as well from the Scriptures as from the natural consequence of things; and they having nothing to say, proved as they were obnoxious to the charges which they had brought against Him, and adversaries of the law and the Old Testament; they leave Him, and again transfer their accusation to the disciples. And Luke indeed affirms that the Pharisees said it, but this evangelist, that it was the disciples of John; but it is likely that both said it. That is, they being, as might be expected, in utter perplexity, take the other sort with them; as they did afterwards with the Herodians likewise. Since in truth John's disciples were always disposed to be jealous of Him, and reasoned against Him: being then only humbled, when first John abode in the prison. They came at least then, "and told Jesus;" but afterwards they returned to their former envy. Now what say they? "Why do we and the Pharisees fast oft, but thy disciples fast not?" This is the disease, which Christ long before was eradicating, in the words, "When thou fastest, anoint thy head, and wash thy face;" foreknowing the evils that spring therefrom. But yet He doth not rebuke even these, nor say, "O ye vainglorious and over-busy;" but He discourses to them with all gentleness.

Matthew 9:15 — Homily on the Gospel of Matthew 30

"The children of the bride-chamber cannot fast, as long as the bridegroom is with them." Thus, when others were to be spoken for, the publicans I mean, to soothe their wounded soul, He was more severe in His reproof of their revilers; but when they were deriding Himself and His disciples, He makes His reply with all gentleness. Now their meaning is like this; "Granted," say they, "Thou doest this as a physician; why do Thy disciples also leave fasting, and cleave to such tables?" Then, to make the accusation heavier, they put themselves first, and then the Pharisees; wishing by the comparison to aggravate the charge. For indeed "both we," it is said, "and the Pharisees, fast oft." And in truth they did fast, the one having learnt it from John, the other from the law; even as also the Pharisee said, "I fast twice in the week." What then saith Jesus? "Can the children of the bridechamber fast, while the bridegroom is with them." Before, He called Himself a physician, but here a bridegroom; by these names revealing His unspeakable mysteries. Yet of course He might have told them, more sharply, "These things depend not on you, that you should make such laws. For of what use is fasting, when the mind is full of wickedness; when ye blame others, when ye condemn them, bearing about beams in your eyes, and do all for display? Nay, before all this ye ought to have cast out vainglory, to be proficients in all the other duties, in charity, meekness, brotherly love." However, nothing of this kind doth He say, but with all gentleness, "The children of the bridechamber cannot fast, so long as the bridegroom is with them;" recalling to their mind John's words, when he said, "He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth Him, rejoiceth greatly because of the bridegroom's voice." Now His meaning is like this: The present time is of joy and gladness, therefore do not bring in the things which are melancholy. For fasting is a melancholy thing, not in its own nature, but to them that are yet in rather a feeble state; for to those at least that are willing to practise self-command, the observance is exceedingly pleasant and desirable. For as when the body is in health, the spirits are high, so when the soul is well conditioned, the pleasure is greater. But according to their previous impression He saith this. So also Isaiah, discoursing of it, calls it "an affliction of the soul;" and Moses too in like manner. Not however by this only doth He stop their mouths, but by another topic also, saying, "Days will come, when the bridegroom shall be taken from them, and then shall they fast." For hereby He signifies, that what they did was not of gluttony, but pertained to some marvellous dispensation. And at the same time He lays beforehand the foundation of what He was to say touching His passion, in His controversies with others instructing His disciples, and training them now to be versed in the things which are deemed sorrowful. Because for themselves already to have this said to them, would have been grievous and galling, since we know that afterwards, being uttered, it troubled them; but spoken to others, it would become rather less intolerable to them. It being also natural for them to pride themselves on John's calamity, He from this topic represses likewise such their elation: the doctrine however of His resurrection He adds not yet, it not being yet time. For so much indeed was natural, that one supposed to be a man should die, but that other was beyond nature.

Matthew 9:16 — Homily on the Gospel of Matthew 30

Then what He had done before, this He doth here again. I mean, that as He, when they were attempting to prove Him blameable for eating with sinners, proved to them on the contrary, that His proceeding was not only no blame, but an absolute praise to Him: so here too, when they wanted to show of Him, that He knows not how to manage His disciples, He signifies that such language was the part of men not knowing how to manage their inferences, but finding fault at random. "For no man," saith He, "putteth a piece of new cloth unto an old garment." He is again establishing His argument by illustrations from common life. And what He saith is like this, "The disciples have not yet become strong, but still need much condescension. They have not yet been renewed by the Spirit, and on persons in that state one ought not to lay any burden of injunctions." And these things He said, setting laws and rules for His own disciples, that when they should have to receive as disciples those of all sorts that should come from the whole world, they might deal with them very gently.

Matthew 9:17 — Homily on the Gospel of Matthew 30

"Neither do men put new wine into old bottles." Seest thou His illustrations, how like the Old Testament? the garment? the wine skins? For Jeremiah too calls the people "a girdle," and makes mention again of "bottles" and of "wine." Thus, the discourse being about gluttony and a table, He takes His illustrations from the same. But Luke adds something more, that the new also is rent, if thou put it upon the old. Seest thou that so far from any advantage taking place, rather the mischief is increased? And while He speaks of the present, He foretells also the future; as that they shall hereafter be new but until that come to pass, nothing austere and grievous ought to be imposed on them. For he, saith Christ, that seeks to instill the high doctrines before the proper time, thenceforth not even when the time calls will he find them to his purpose, having once for all made them unprofitable. And this comes to pass not by any fault of the wine, nor of the deceivers, but from the unseasonable act of them that put it in. Hereby He hath taught us also the cause of those lowly expressions, which He was continually using in discourse with them. That is, by reason of their infirmity He said many things very short of His proper dignity; which John also pointing out, relates Him to have said, "I have many things to say unto you, but ye cannot bear them now." Here, that they might not suppose those things only to be which He had spoken, but might imagine to themselves others also, and far greater; He set before them their own infirmity, with a promise that when they should have become strong, He would tell them also the rest; which thing He saith here too, "Days will come, when the bridegroom shall be taken from them, and then shall they fast."

Matthew 9:18 — Homily on the Gospel of Matthew 31

The deed overtook the words; so that the mouths of the Pharisees were the more stopped. For both he that came was a ruler of the synagogue, and his affliction terrible. For the young damsel was both his only child, and twelve years old, the very flower of her age; on which account especially He raised her up again, and that immediately. And if Luke say that men came, saying, "Trouble not the Master, for she is dead;" we will say this, that the expression, "she is even now dead," was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching. But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. "For I thought," saith he, "he will surely come out, and will lay on his hand." For in truth they who are more or less dull of temper, require sight and sensible things.

Matthew 9:19 — Homily on the Gospel of Matthew 31

And whereas Mark saith, He took the three disciples, and so doth Luke; our evangelist merely saith, "the disciples." Wherefore then did He not take with Him Matthew, though he had but just come unto Him? To bring him to a more earnest longing, and because he was yet rather in an imperfect state. For to this intent doth He honor those, that these may grow such as those are. But for him it sufficed for the present, to see what befell the woman with the issue of blood, and to be honored by His table, and by His partaking of his salt. And when He had risen up many followed Him, as for a great miracle, both on account of the person who had come, and because the more part being of a grosser disposition were seeking not so much the care of the soul, as the healing of the body; and they flowed together, some urged by their own afflictions, some hastening to behold how other men's were cured: however, there were as yet but few in the habit of coming principally for the sake of His words and doctrine. Nevertheless, He did not suffer them to enter into the house, but His disciples only; and not even all of these, everywhere instructing us to repel the applause of the multitude.

Matthew 9:20-21 — Homily on the Gospel of Matthew 31

Wherefore did she not approach Him boldly? She was ashamed on account of her affliction, accounting herself to be unclean. For if the menstruous woman was judged not to be clean, much more would she have the same thought, who was afflicted with such a disease; since in fact that complaint was under the law accounted a great uncleanness. Therefore she lies hidden, and conceals herself. For neither had she as yet the proper and correct opinion concerning Him: else she would not have thought to be concealed. And this is the first woman that came unto Him in public, having heard of course that He heals women also, and that He is on His way to the little daughter that was dead. And she durst not invite him to her house, although she was wealthy; nay, neither did she approach publicly, but secretly with faith she touched His garments. For she did not doubt, nor say in herself, "Shall I indeed be delivered from the disease? shall I indeed fail of deliverance?" But confident of her health, she so approached Him. "For she said," we read, "in herself, If I may only touch His garment, I shall be whole." Yea, for she saw out of what manner of house He was come, that of the publicans, and who they were that followed Him, sinners and publicans; and all these things made her to be of good hope.

Matthew 9:22 — Homily on the Gospel of Matthew 31

What then doth Christ? He suffers her not to be hid, but brings her into the midst, and makes her manifest for many purposes. It is true indeed that some of the senseless ones say, "He does this for love of glory. For why," say they, "did He not suffer her to be hid?" What sayest thou, unholy, yea, all unholy one? He that enjoins silence, He that passes by miracles innumerable, is He in love with glory? For what intent then doth He bring her forward? In the first place He puts an end to the woman's fear, lest being pricked by her conscience, as having stolen the gift, she should abide in agony. In the second place, He sets her right, in respect of her thinking to be hid. Thirdly, He exhibits her faith to all, so as to provoke the rest also to emulation; and His staying of the fountains of her blood was no greater sign than He affords in signifying His knowledge of all things. Moreover the ruler of the synagogue, who was on the point of thorough unbelief, and so of utter ruin, He corrects by the woman. Since both they that came said, "Trouble not the Master, for the damsel is dead;" and those in the house laughed Him to scorn, when He said, "She sleepeth;" and it was likely that the father too should have experienced some such feeling. Therefore to correct this weakness beforehand, He brings forward the simple woman. For as to that ruler being quite of the grosser sort, hear what He saith unto him: "Fear not, do thou believe only, and she shall be made whole." Thus He waited also on purpose for death to come on, and that then He should arrive; in order that the proof of the resurrection might be distinct. With this view He both walks more leisurely, and discourses more with the woman; that He might give time for the damsel to die, and for those to come, who told of it, and said, "Trouble not the Master." This again surely the evangelist obscurely signifies, when he saith, "While He yet spake, there came from the house certain which said, Thy daughter is dead, trouble not the Master." For His will was that her death should be believed, that her resurrection might not be suspected. And this He doth in every instance. So also in the case of Lazarus, He waited a first and a second and a third day. On account then of all these things He brings her forward, and saith, "Daughter, be of good cheer," even as He had said also to the paralyzed person, "Son, be of good cheer." Because in truth the woman was exceedingly alarmed; therefore He saith, "be of good cheer," and He calls her "daughter;" for her faith had made her a daughter. After that comes also her praise: "Thy faith hath made thee whole." But Luke tells us also other things more than these concerning the woman. Thus, when she had approached Him, saith he, and had received her health, Christ did not immediately call her, but first He saith, "Which is he that touched me?" Then when Peter and they that were with Him said, Master, the multitude throng Thee, and press Thee, and sayest Thou, who touched me?" (which was a very sure sign both that He was encompassed with real flesh, and that He trampled on all vainglory, for they did not follow Him at all afar off, but thronged Him on every side); He for His part continued to say, "Somebody hath touched me, for I perceive that virtue is gone out of me;" answering after a grosser manner according to the impression of His hearers. But these things He said, that He might also induce her of herself to make confession. For on this account neither did He immediately convict her, in order that having signified that He knows all things clearly, He might induce her of her own accord to publish all, and work upon her to proclaim herself what had been done, and that He might not incur suspicion by saying it. Seest thou the woman superior to the ruler of the synagogue? She detained Him not, she took no hold of Him, but touched Him only with the end of her fingers, and though she came later, she first went away healed. And he indeed was bring…

Matthew 9:23 — Homily on the Gospel of Matthew 31

Noble tokens, surely, these, of the rulers of synagogues; in the moment of her death pipes and cymbals raising a dirge! What then doth Christ? All the rest He cast out, but the parents He brought in; to leave no room for saying that He healed her in any other way.

Matthew 9:24 — Homily on the Gospel of Matthew 31

And before her resurrection too, He raises her in His word; saying, "The maid is not dead, but sleepeth." And in many instances besides He doeth this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, "Our friend Lazarus sleepeth;" and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He doth in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep. But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He saith, "What is that in thine hand?" in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He saith, "Where have ye laid him?" that they who had said, "Come and see," and "he stinketh, for he hath been dead four days," might no longer be able to disbelieve His having raised a dead man.

Matthew 9:25 — Homily on the Gospel of Matthew 31

Seeing then the cymbals and the multitude, He put them all out, and in the presence of the parents works the miracle; not introducing another soul, but recalling the same that had gone out, and awakening her as it were out of a sleep. And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, "Lay thy hand upon her;" He on His part doth somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He doth not give it Himself, but commands them; as also with regard to Lazarus He said, "Loose him, and let him go," and afterwards makes him partaker of His table. For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection. But do thou mark, I pray thee, not her resurrection only, but also His commanding "to tell no man;" and by all learn thou this especially, His freedom from haughtiness and vainglory. And withal learn this other thing also, that He cast them that were beating themselves out of the house, and declared them unworthy of such a sight; and do not thou go out with the minstrels, but remain with Peter, and John, and James. For if He cast them out then, much more now. For then it was not yet manifest that death was become a sleep, but now this is clearer than the very sun itself. But is it that He hath not raised thy daughter now? But surely He will raise her, and with more abundant glory. For that damsel, when she had risen, died again; but thy child, if she rise again, abides thenceforth in immortal being.

Matthew 9:27 — Homily on the Gospel of Matthew 32

Wherefore can it be that He puts them off, and they crying out? Here again teaching us utterly to repel the glory that cometh from the multitude. For because the house was near, He leads them thither to heal them in private. And this is evident from the fact, that He charged them moreover to tell no man. But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but "mercy." And they called Him "Son of David," because the name was thought to be honorable. In many passages, for instance, did the prophets likewise so call the kings, whom they wished to honor, and to declare great.

Matthew 9:28 — Homily on the Gospel of Matthew 32

And having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to be rushing upon these miracles through vainglory: and not on this account alone, but to indicate also that they deserve healing, and that no one should say, "If it was of mere mercy that He saved, all men ought to be saved." For even His love to man hath a kind of proportion; depending on the faith of them that are healed. But not for these causes only doth He require faith of them, but forasmuch as they called Him "Son of David," He to lead them up to what is higher, and to teach them to entertain the imaginations they ought of Himself, saith, "Believe ye that I am able to do this?" He did not say, "Believe ye that I am able to entreat my Father, that I am able to pray" but, "that I am able to do this?" What then is their word? "Yea, Lord." They call Him no more Son of David, but soar higher, and acknowledge His dominion.

Matthew 9:29 — Homily on the Gospel of Matthew 32

And then at last He for His part lays His hand upon them, saying, "According to your faith be it unto you." And this He doth to confirm their faith, and to show that they are participators in the good work, and to witness that their words were not words of flattery. For neither did He say, "Let your eyes be opened," but, "According to your faith be it unto you;" which He saith to many of them that came unto Him; before the healing of their bodies, hastening to proclaim the faith in their soul; so as both to make them more approved, and to render others more serious. Thus with respect to the sick of the palsy also; for there too before giving nerve to the body, He raises up the fallen soul, saying, "Son, be of good cheer, thy sins be forgiven thee." And the young damsel too, when He had raised her up, He detained, and by the food taught her her Benefactor; and in the case of the centurion also He did in like manner, leaving the whole to his faith; and as to His disciples again, when delivering them from the storm on the sea, He delivered them first from their want of faith. Just so likewise in this case: He knew indeed, even before their cry, the secrets of their mind; but that He might lead on others also to the same earnestness, He makes them known to the rest as well, by the result of their cure proclaiming their hidden faith.

Matthew 9:30-31 — Homily on the Gospel of Matthew 32

Then after their cure He commands them to tell no man; neither doth He merely command them, but with much strictness. "For Jesus," it is said, "straitly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country." They however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not. And if in another place we find Him saying, "Go thy way, and declare the glory of God," that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this.

Matthew 9:32 — Homily on the Gospel of Matthew 32

"And as they went out," it is said, "behold, they brought unto Him a dumb man possessed with a devil." For the affliction was not natural, but the device of the evil Spirit; wherefore also he needs others to bring him. For he could neither make entreaty himself, being speechless, nor supplicate others, when the evil spirit had bound his tongue, and together with his tongue had fettered his soul. For this cause neither doth He require faith of him, but straightway heals the disease.

Matthew 9:33 — Homily on the Gospel of Matthew 32

"For when the devil was cast out," it saith, "the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel." Now this especially vexed the Pharisees, that they preferred Him to all, not only that then were, but that had ever been. And they preferred Him, not for His healing, but for His doing it easily and quickly, and to diseases innumerable and incurable. And thus the multitude; but the Pharisees quite contrariwise; not only disparaging the works, but saying things contradictory to themselves, and not ashamed. Such a thing is wickedness.

Matthew 9:34 — Homily on the Gospel of Matthew 32

"He casteth out devils through the prince of the devils." What can be more foolish than this? For in the first place, as He also saith further on, it is impossible that a devil should cast out a devil for that being is wont to repair what belongs to himself, not to pull it down. But He did not cast out devils only, but also cleansed lepers, and raised the dead, and curbed the sea, and remitted sins, and preached the kingdom, and brought men unto the Father; things which a demon would never either choose, or at any time be able to effect. For the devils bring men to idols, and withdraw them from God, and persuade them to disbelieve the life to come. The devil doth not bestow kindness when he is insulted; forasmuch as even when not insulted, he harms those that court and honor him. But He doeth the contrary. For after these their insults and revilings, He went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease.

Matthew 9:35 — Homily on the Gospel of Matthew 32

"He went about," it is said, "all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease." And so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs which followed to exhibit His proof more completely: and then to adduce also the refutation by words. He went about therefore both in cities, and in countries, and in their synagogues; instructing us to requite our calumniators, not with fresh calumnies, but with greater benefits. Since, if not for man's sake, but God's, thou doest good to thy fellow-servants; whatsoever they may do, leave not thou off doing them good, that thy reward may be greater; since he surely, who upon their calumny leaves off his doing good, signifies that for their praise' sake, not for God's sake, he applies himself to that kind of virtue. For this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place.

Matthew 9:36 — Homily on the Gospel of Matthew 32

For this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place. ... And contemplate Him here too beginning from love to man, not with any requital. "For He had compassion, because they were troubled and scattered abroad as sheep having no shepherd." This is His charge against the rulers of the Jews, that being shepherds they acted the part of wolves. For so far from amending the multitude, they even marred their progress. For instance, when they were marvelling and saying, "It was never so seen in Israel:" these were affirming the contrary, "He casteth out devils through the prince of the devils."

Matthew 9:37-38 — Homily on the Gospel of Matthew 32

And not even at this doth He stop, but He exhibits also another instance of His forethought. That is, "When He saw," it is said, "the multitudes, He was moved with compassion on them, because they were troubled, and scattered abroad, as sheep having no shepherd. Then saith He unto His disciples, The harvest truly is plenteous, but the laborers are few, pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest." See again His freedom from vainglory. That He may not draw all men unto Himself, He sends out His disciples. And not with this view only, but that He might also teach them, after practising in Palestine, as in a sort of training-school, to strip themselves for their conflicts with the world. For this purpose then He makes the exercises even more serious than the actual conflicts, so far as pertained to their own virtue; that they might more easily engage in the struggles that were to ensue; as it were a sort of tender nestlings whom He was at length leading out to fly. And for the present He makes them physicians of bodies, dispensing to them afterwards the cure of the soul, which is the principal thing. And mark how He points out the facility and necessity of the thing. For what saith He? "The harvest truly is plenteous, but the laborers are few." That is, "not to the sowing," saith He, "but to the reaping do I send you." Which in John He expressed by, "Other men labored, and ye are entered into their labors." And these things he said, at once repressing their pride, and preparing them to be of good courage, and signifying that the greater part of the labor came first. But of what laborers doth He speak here? Of the twelve disciples. What then? whereas He had said, "But the laborers are few," did He add to their number? By no means, but He sent them out alone. Wherefore then did He say, "Pray ye the Lord of the harvest, that He would send forth laborers into His harvest; and made no addition to their number? Because though they were but twelve, He made them many from that time forward, not by adding to their number, but by giving them power.

Matthew 9:38 — Homily on the Gospel of Matthew 32

Then to signify how great the gift is, He saith, "Pray ye the Lord of the harvest;" and indirectly declares it to be His own prerogative. For after having said, "Pray ye the Lord of the harvest;" when they had not made any entreaty nor prayer, He Himself at once ordains them, reminding them also of the sayings of John, of the threshing floor, and of the Person winnowing, and of the chaff, and of the wheat. Whence it is evident that Himself is the husbandman, Himself the Lord of the harvest, Himself the master and owner of the prophets. For if He sent them to reap, clearly it was not to reap what belongs to another, but what Himself had sown by the prophets. But not in this way only was He indirectly encouraging them, in calling their ministry a harvest; but also by making them able for the ministry.

Matthew 10:1 — Homily on the Gospel of Matthew 32

"And when He had called unto Him," it saith, "His twelve disciples, He gave them power against unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease." Still the Spirit was not yet given. For "there was not yet," it saith, "a Spirit, because that Jesus was not yet glorified." How then did they cast out the spirits? By His command, by His authority. And mark, I pray thee, also, how well timed was the mission. For not at the beginning did He send them; but when they had enjoyed sufficiently the advantage of following Him, and had seen a dead person raised, and the sea rebuked, and devils expelled, and a paralytic new-strung, and sins remitted, and a leper cleansed, and had received a sufficient proof of His power, both by deeds and words, then He sends them forth: and not to dangerous acts, for as yet there was no danger in Palestine, but they had only to stand against evil speakings. However, even of this He forewarns them, I mean of their perils; preparing them even before the time, and making them feel as in conflict by His continual predictions of that sort.

Matthew 10:2 — Homily on the Gospel of Matthew 32

Then, since He had mentioned to us two pairs of apostles, that of Peter, and that of John, and after those had pointed out the calling of Matthew, but had said nothing to us either of the calling or of the name of the other apostles; here of necessity He sets down the list of them, and their number, and makes known their names, saying thus: "Now the names of the twelve apostles are these; first, Simon, who is called Peter." Because there was also another Simon, the Canaanite; and there was Judas Iscariot, and Judas the brother of James; and James the son of Alphaeus, and James the son of Zebedee. Now Mark doth also put them according to their dignity; for after the two leaders, He then numbers Andrew; but our evangelist not so, but without distinction; or rather He sets before himself even Thomas who came far short of him. But let us look at the list of them from the beginning. "First, Simon, who is called Peter, and Andrew his brother." Even this is no small praise. For the one he named from his virtue, the other from his high kindred, which was in conformity to his disposition. Then, "James the son of Zebedee, and John his brother." Seest thou how He arranges them not according to their dignity. For to me John seems to be greater, not only than the others, but even than his brother.

Matthew 10:3-4 — Homily on the Gospel of Matthew 32

After this, when he had said, "Philip, and Bartholomew," he added, "Thomas, and Matthew the Publican." But Luke not so, but in the opposite order, and he puts him before Thomas. Next, "James the son of Alphaeus." For there was, as I have already said, the son of Zebedee also. Then after having mentioned "Lebbaeus, whose surname was Thaddaeus," and "Simon" Zelotes, whom he calls also "the Canaanite," he comes to the traitor. And not as a sort of enemy or foe, but as one writing a history, so hath he described him. He saith not, "the unholy, the all unholy one," but hath named him from his city, "Judas Iscariot." Because there was also another Judas, "Lebbaeus, whose surname was Thaddaeus," who, Luke saith, was the brother of James, saying, "Judas the brother of James." Therefore to distinguish him from this man, it saith, "Judas Iscariot, who also betrayed Him." And he is not ashamed to say, "who also betrayed Him." So far were they from ever disguising aught even of those things that seem to be matters of reproach. And first of all, and leader of the choir, is the "unlearned, the ignorant man."

Matthew 10:5-6 — Homily on the Gospel of Matthew 32

But let us see whither, and to whom, He sends them. "These twelve," it is said, "Jesus sent forth." What manner of men were these? The fishermen, the publicans: for indeed four were fishermen and two publicans, Matthew and James, and one was even a traitor. And what saith He to them? He presently charges them, saying, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel." "For think not at all," saith He, "because they insult me, and call me demoniac, that I hate them and turn away from them. Nay, as I sought earnestly to amend them in the first place, so keeping you away from all the rest, to them do I send you as teachers and physicians. And I not only forbid you to preach to others before these, but I do not suffer you so much as to touch upon the road that leads thither, nor to enter into such a city." Because the Samaritans too are in a state of enmity with the Jews. And yet it was an easier thing to deal with them, for they were much more favorably disposed to the faith; but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for "entering in to men uncircumcised," and think they had a just cause for shunning and abhorring them. And he calls them "lost," not "stray," "sheep," in every way contriving how to excuse them, and whining their mind to himself.

Matthew 10:7 — Homily on the Gospel of Matthew 32

"And as ye go," saith He, "preach, saying, The kingdom of Heaven is at hand." Seest thou the greatness of their ministry? Seest thou the dignity of apostles? Of nothing that is the object of sense are they commanded to speak, nor such as Moses spake of, and the prophets before them, but of some new and strange things. For while the former preached no such things, but earth, and the good things in the earth, these preached the kingdom of Heaven, and whatever is there. And not from this circumstance only were these the greater, but also from their obedience: in that they shrink not, nor are they backward, like those of old; but, warned as they are of perils, and wars, and of those insupportable evils, they receive with great obedience His injunctions, as being heralds of a kingdom. "And what marvel," saith one, "if having nothing to preach that is dismal or grievous, they readily obeyed?" What sayest thou? nothing grievous enjoined them? Dost thou not hear of the prisons, the executions, the civil wars, the hatred of all men? all which, He said a little while after, they must undergo. True, as to other men, He sent them to be procurers and heralds of innumerable blessings: but for themselves, He said and proclaimed beforehand, that they were to suffer terrible and incurable ills.

Matthew 10:8 — Homily on the Gospel of Matthew 32

After this, to make them trustworthy, He saith, "Heal the sick, cleanse the lepers, cast out devils: freely ye have received, freely give." See how He provides for their conduct, and that no less than for their miracles, implying that the miracles without this are nothing. Thus He both quells their pride by saying, "Freely ye have received, freely give;" and takes order for their being clear of covetousness. Moreover, lest it should be thought their own work, and they be lifted up by the signs that were wrought, He saith, "freely ye have received." "Ye bestow no favor on them that receive you, for not for a price did ye receive these things, nor after toil: for the grace is mine. In like manner therefore give ye to them also, for there is no finding a price worthy of them."

Matthew 10:9-10 — Homily on the Gospel of Matthew 32

After this plucking up immediately the root of the evils, He saith, "Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet a staff." He said not, "take them not with you," but, "even if you can obtain them from another, flee the evil disease." And you see that hereby He was answering many good purposes; first setting His disciples above suspicion; secondly, freeing them from all care, so that they might give all their leisure to the word; thirdly, teaching them His own power. Of this accordingly He quite speaks out to them afterwards, "Lacked ye anything, when I sent you naked and unshod?" He did not at once say, "Provide not," but when He had said, "Cleanse the lepers, cast out devils," then He said, "Provide nothing; freely ye have received, freely give;" by His way of ordering things consulting at once for their interest, their credit, and their ability. But perhaps some one may say, that the rest may not be unaccountable, but "not to have a scrip for the journey, neither two coats, nor a staff, nor shoes," why did He enjoin this? Being minded to train them up unto all perfection; since even further back, He had suffered them not to take thought so much as for the next day. For even to the whole world He was to send them out as teachers. Therefore of men He makes them even angels (so to speak); releasing them from all worldly care, so that they should be possessed with one care alone, that of their teaching; or rather even from that He releases them, saying, "Take no thought how or what ye shall speak." And thus, what seems to be very grievous and galling, this He shows to be especially light and easy for them. For nothing makes men so cheerful as being freed from anxiety and care; and especially when it is granted them, being so freed, to lack nothing, God being present, and becoming to them instead of all things. Next, lest they should say, "whence then are we to obtain our necessary food?" He saith not unto them, "Ye have heard that I have told you before, 'Behold the fowls of the air;'" (for they were not yet able to realise this commandment in their actions); but He added what came far short of this, saying, "For the workman is worthy of his meat;" declaring that they must be nourished by their disciples, that neither they might be high minded towards those whom they were teaching, as though giving all and receiving nothing at their hands; nor these again break away, as being despised by their teachers. After this, that they may not say, "Dost thou then command us to live by begging?" and be ashamed of this, He signifies the thing to be a debt, both by calling them "workmen," and by terming what was given, "hire." For "think not," saith He, "because the labor is in words, that the benefit conferred by you is small; nay, for the thing hath much toil; and whatsoever they that are taught may give, it is not a free gift which they bestow, but a recompence which they render: "for the workman is worthy of his meat." But this He said, not as declaring so much to be the worth of the apostles' labors, far from it; God forbid: but as both making it a law for them to seek nothing more, and as convincing the givers, that what they do is not an act of liberality, but a debt.

Matthew 10:9-10 — Homily on the Gospel of Matthew 46

And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses." And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

Matthew 10:11 — Homily on the Gospel of Matthew 32

"And into whatsoever city or town ye shall enter, inquire who in it is worthy: and there abide till ye go thence." That is, "it follows not," saith He, "from my saying, 'The workman is worthy of his meat,' that I have opened to you all men's doors: but herein also do I require you to use much circumspection. For this will profit you both in respect of your credit, and for your very maintenance. For if he is worthy, he will surely give you food; more especially when ye ask nothing beyond mere necessaries." And He not only requires them to seek out worthy persons, but also not to change house for house, whereby they would neither vex him that is receiving them, nor themselves get the character of gluttony and self-indulgence. For this He declared by saying, "There abide till ye go thence." And this one may perceive from the other evangelists also. Seest thou how He made them honorable by this also, and those that received them careful; by signifying that they rather are the gainers, both in honor, and in respect of advantage?

Matthew 10:12-13 — Homily on the Gospel of Matthew 32

Then pursuing again the same subject, He saith, "And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you." Seest thou how far He declines not to carry His injunctions? And very fitly. For as champions of godliness, and preachers to the whole world, was He training them. And in that regard disposing them to practise moderation, and making them objects of love, He saith, "That is, do not," saith He, "because ye are teachers, therefore wait to be saluted by others, but be first in showing that respect." Then, implying that this is not a mere salutation, but a blessing, He saith, "If the house be worthy, it shall come upon it," but if it deal insolently, its first punishment will be, not to have the benefit of your peace.

Matthew 10:14-15 — Homily on the Gospel of Matthew 32

"And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city." If the house deal insolently, its second punishment shall be, that it shall suffer the doom of Sodom. "And what," it will be said, "is their punishment to us?" Ye will have the houses of such as are worthy. But what means, "Shake off the dust of your feet?" It is either to signify their having received nothing of them, or to be a witness to them of the long journey, which they had travelled for their sake.

Matthew 10:15 — Homily on the Gospel of Matthew 36

And if this were not so, but He have delivered all that were before Him from hell, how saith He, "It shall be more tolerable for the land of Sodom and Gomorrah?" For this saying supposes that those are also to be punished; more mildly indeed, yet still that they are to be punished. And yet they did also suffer here the most extreme punishment, nevertheless not even this will deliver them. And if it is so with them, much more with such as have suffered nothing.

Matthew 10:16 — Homily on the Gospel of Matthew 33

Having made them feel confident about their necessary food, and opened unto them all men's houses, and having invested their entrance with an appearance to attract veneration, charging them not to come in as wanderers, and beggars, but as much more venerable than those who received them (for this He signifies by His saying, "the workman is worthy of his hire;" and by His commanding them to inquire, who was worthy, and there to remain, and enjoining them to salute such as receive them; and by His threatening such as receive them not with those incurable evils): having I say, in this way cast out their anxiety, and armed them with the display of miracles, and made them as it were all iron and adamant, by delivering them from all worldly things, and enfranchising them from all temporal care: He speaks in what follows of the evils also that were to befall them; not only those that were to happen soon after, but those too that were to be in long course of time; from the first, even long beforehand, preparing them for the war against the devil Yea, and many advantages were hence secured; and first, that they learnt the power of His foreknowledge; secondly, that no one should suspect, that through weakness of their Master came these evils upon them; thirdly, that such as undergo these things should not be dismayed by their falling out unexpectedly, and against hope; fourthly, that they might not at the very time of the cross be troubled on hearing these things. Then, that they might learn that this system of war is new, and the manner of the array unwonted; as He sends them bare, and with one coat, and unshod, and without staff, and without girdle or scrip, and bids them be maintained by such as receive them; so neither here did He stay His speech, but to signify His unspeakable power, He saith, "Even thus setting out, exhibit the gentleness of sheep," and this, though ye are to go unto "wolves;" and not simply unto wolves, but "into the midst of wolves." And He bids them have not only gentleness as sheep, but also the harmlessness of the dove. "For thus shall I best show forth my might, when sheep get the better of wolves, and being in the midst of wolves, and receiving a thousand bites, so far from being consumed, do even work a change on them; a thing far greater and more marvellous than killing them, to alter their spirit, and to reform their mind; and this, being only twelve, while the whole world is filled with the wolves." Let us then be ashamed, who do the contrary, who set like wolves upon our enemies. For so long as we are sheep, we conquer: though ten thousand wolves prowl around, we overcome and prevail. But if we become wolves, we are worsted, for the help of our Shepherd departs from us: for He feeds not wolves, but sheep: and He forsakes thee, and retires, for neither dost thou allow His might to be shown. Because, as He accounts the whole triumph His own, if thou being ill used, show forth gentleness; so if thou follow it up and give blows, thou obscurest His victory.

Matthew 10:17-18 — Homily on the Gospel of Matthew 33

"Beware of men, for they shall deliver you up to councils, and they shall scourge you in their synagogues: and ye shall be brought before governors and kings for my sake, for a testimony to them and the Gentiles." Thus again is He preparing them to be vigilant, in every case assigning to them the sufferance of wrong, and permitting the infliction of it to others; to teach thee that the victory is in suffering evil, and that His glorious trophies are thereby set up. For He said not at all, "Fight ye also, and resist them that would vex you," but only, "Ye shall suffer the utmost ills." O how great is the power of Him that speaks! How great the self-command of them that hear! For indeed we have great cause to marvel, how they did not straightway dart away from Him on hearing these things, apt as they were to be startled at every sound, and such as had never gone further than that lake, around which they used to fish; and how they did not reflect, and say to themselves, "And whither after all this are we to flee? The courts of justice against us, the kings against us, the governors, the synagogues of the Jews, the nations of the Gentiles, the rulers, and the ruled." (For hereby He not only forewarned them of Palestine, and the ills therein, but discovered also the wars throughout the world, saying, "Ye shall be brought before kings and governors;" signifying that to the Gentiles also He was afterwards to send them as heralds.) "Thou hast made the world our enemy, Thou hast armed against us all them that dwell on the earth, peoples, tyrants, kings." But none of these things did they either think or say, neither did they require any account of His injunctions, but simply yielded and obeyed. And this came not from their own virtue only, but also of the wisdom of their Teacher. For see how to each of the fearful things He annexed an encouragement; as in the case of such as received them not, He said, "It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city;" so here again, when He had said, "Ye shall be brought before governors and kings," He added, "for my sake, for a testimony to them, and the Gentiles." And this is no small consolation, that they are suffering these things both for Christ, and for the Gentiles' conviction. Thus God, though no one regard, is found to be everywhere doing His own works. Now these things were a comfort to them, not that they desired the punishment of other men, but that they might have ground of confidence, as sure to have Him everywhere present with them, who had both foretold and foreknown these things; and because not as wicked men, and as pests, were they to suffer all this.

Matthew 10:19-20 — Homily on the Gospel of Matthew 33

And together with these, He adds another, and that no small consolation for them, saying, "But when they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you." For lest they should say, "How shall we be able to persuade men, when such things are taking place?" He bids them be confident as to their defense also. And elsewhere indeed He saith, "I will give you a mouth and wisdom;" but here, "It is the Spirit of your Father that speaketh in you," advancing them unto the dignity of the prophets. Therefore, when He had spoken of the power that was given, then He added also the terrors, the murders, and the slaughters. For this cause then, though He said, "Take no thought what ye shall speak;" yet elsewhere He saith, "Be ready to give an answer to every man that asketh you a reason of the hope that is in you." That is, as long as the contest is among friends, He commands us also to take thought; but when there is a terrible tribunal, and frantic assemblies, and terrors on all sides, He bestows the influence from Himself, that they may take courage and speak out, and not be discouraged, nor betray the righteous cause. For in truth it was a very great thing, for a man occupied about lakes, and skins, and receipt of custom, when tyrants were on their thrones, and satraps, and guards standing by them, and the swords drawn, and all standing on their side; to enter in alone, bound, hanging down his head, and yet be able to open his mouth. For indeed they allowed them neither speech nor defense with respect to their doctrines, but set about torturing them to death, as common pests of the world. For "They," it is said, "that have turned the world upside down, are come hither also;" and again, "They preach things contrary to the decrees of Caesar, saying that Jesus Christ is king." And everywhere the courts of justice were preoccupied by such suspicions, and much influence from above was needed, for their showing both the truth of the doctrine they preached, and that they are not violating the common laws; so that they should neither, while earnest to speak of the doctrine, fall under suspicion of overturning the laws; nor again, while earnest to show that they were not overturning the common government, corrupt the perfection of their doctrines: all which thou wilt see accomplished with all due consideration, both in Peter and in Paul, and in all the rest. Yea, and as rebels and innovators, and revolutionists, they were accused all over the world; yet nevertheless they both repelled this impression, and invested themselves with the contrary, all men celebrating them as saviors, and guardians, and benefactors. And all this they achieved by their much patience. Wherefore also Paul said, "I die daily;" and he continued to "stand in jeopardy" unto the end.

Matthew 10:21-22 — Homily on the Gospel of Matthew 46

And these things Christ saith, instructing us to be always wakeful. For, saith He, though thou quite escape those harms, there is yet another harm. For as in those instances "the wayside," and "the rock," and "the thorns," so here again sleep occasions our ruin; so that there is need of continual watchfulness. Wherefore He also said, "He that endureth to the end, the same shall be saved."

Matthew 10:21-22 — Homily on the Gospel of Matthew 33

And what follows again is much more fearful, since men are to become on our account murderers of brothers, of children, of fathers. "For the brother," saith He, "shall deliver up the brother to death, and the father the child; and children shall rise up against their parents, and cause them to be put to death." "How, then," one might say, "will the rest of men believe, when they see on our account, children slain by their fathers, and brethren by brethren, and all things filled with abominations?" What? will not men, as though we were destructive demons, will they not, as though we were devoted, and pests of the world, drive us out from every quarter, seeing the earth filled with blood of kinsmen, and with so many murderers? Surely fair is the peace (is it not?) which we are to bring into men's houses and give them, while we are filling those houses with so many slaughters. Why, had we been some great number of us, instead of twelve; had we been, instead of "unlearned and ignorant," wise, and skilled in rhetoric, and mighty in speech; nay more, had we been even kings, and in possession of armies and abundance of wealth; how could we have persuaded any, while kindling up civil wars, yea, and other wars far worse than they? Why, though we were to despise our own safety, which of all other men will give heed to us?" But none of these things did they either think or say, neither did they require any account of His injunctions, but simply yielded and obeyed. "For the brother shall deliver up the brother," saith He, "to death, and the father the child, and the children shall rise up against their parents, and cause them to be put to death." And not even at this did He stop, but added also what was greatly more fearful, and enough to shiver a rock to pieces: "And ye shall be hated of all men." And here again the consolation is at the doors, for, "For my name's sake," saith He, "ye shall suffer these things." And with this again another, "But he that endureth to the end, the same shall be saved." And these things in another point of view likewise were sufficient to rouse up their spirits; since at any rate the power of their gospel was to blaze up so high, as that nature should be despised, and kindred rejected, and the Word preferred to all, chasing all mightily away. For if no tyranny of nature is strong enough to withstand your sayings, but it is dissolved and trodden under foot, what else shall be able to get the better of you? Not, however, that your life will be in security, because these things shall be; but rather ye will have for your common enemies and foes them that dwell in the whole world.

Matthew 10:23 — Homily on the Gospel of Matthew 34

Having spoken of those fearful and horrible things, enough to melt very adamant, which after His cross, and resurrection, and assumption, were to befall them, He directs again His discourse to what was of more tranquil character, allowing those whom He is training to recover breath, and affording them full security. For He did not at all command them, when persecuted, to close with the enemy, but to fly. That is, it being so far but a beginning, and a prelude, He gave His discourse a very condescending turn. For not now of the ensuing persecutions is He speaking, but of those before the cross and the passion. And this He showed by saying, "Ye shall not have gone over the cities of Israel, till the Son of Man be come." That is, lest they should say, "What then, if when persecuted we flee, and there again they overtake us, and drive us out?" - to destroy this fear, He saith, "Ye shall not have gone round Palestine first, but I will straightway come upon you." And see how here again He doeth not away with the terrors, but stands by them in their perils. For He said not, "I will snatch you out, and will put an end to the persecutions;" but what? "Ye shall not have gone over the cities of Israel, till the Son of Man be come." Yea, for it sufficed for their consolation, simply to see Him. But do thou observe, I pray thee, how He doth not on every occasion leave all to grace, but requires something also to be contributed on their part. "For if ye fear," saith He, "flee," for this He signified by saying, "flee ye," and "fear not." And He did not command them to flee at first, but when persecuted to withdraw; neither is it a great distance that He allows them, but so much as to go about the cities of Israel.

Matthew 10:24-25 — Homily on the Gospel of Matthew 34

But since withal it was likely that they should also bring upon themselves an evil report, which to many seems harder to bear than all; see whence He comforts them even in this case, deriving the encouragement from Himself, and from all that had been said touching Himself; to which nothing else was equal. For as He said in that other place, "Ye shall be hated of all men," and added, "for my name's sake," so also here. And in another way He mitigates it, joining a fresh topic to that former. What kind of one then is it? "The disciple," saith He, "is not above his Master, nor the servant above his Lord. It is enough for the disciple that he be as his Master, and the servant as his Lord. If they have called the Master of the house Beelzebub, how much more shall they call them of His household? Fear them not therefore." See how He discovers Himself to be the Lord and God and Creator of all things. What then? Is there not any disciple above his Master, or servant above his Lord? So long as he is a disciple, and a servant, he is not, by the nature of that honor. For tell me not here of the rare instances, but take the principle from the majority. And He saith not, "How much more His servants," but "them of His household," to show how very near He felt them to be to Him. And elsewhere too He said, "Henceforth I call you not servants; ye are my friends." And He said not, If they have insulted the Master of the houses and calumniated Him; but states also the very form of the insult, that they "called Him Beelzebub."

Matthew 10:25 — Homily on the Gospel of Matthew 61

And if these things are not sufficient for thee, consider that even thy Lord was evil reported of both by Satan and by men, and that to those most loved by Him; and His Only-Begotten the same again. Wherefore He said, "If they have called the Master of the house Beelzebub, much more shall they call them of His household." And that wicked demon did not only slander Him, but was also believed, and slandered Him not in ordinary matters, but with the greatest reproaches and accusations. For he affirmed Him to be possessed, and to be a deceiver, and an adversary of God.

Matthew 10:26 — Homily on the Gospel of Matthew 34

"There is nothing covered, that shall not be revealed; nor hid, that shall not be known." Now what He saith is like this. It is indeed sufficient for your encouragement, that I also shared with you in the same reproach; I who am your Master and Lord. But if it still grieve you to hear these words, consider this other thing too, that even from this suspicion ye will soon be released. For why do ye grieve? At their calling you sorcerers and deceivers? But wait a little, and all men will address you as saviors, and benefactors of the world. Yea, for time discovers all things that are concealed, it will both refute their false accusation, and make manifest your virtue. For when the event shows you saviors, and benefactors, and examples of all virtue, men will not give heed to their words, but to the real state of the case; and they will appear false accusers, and liars, and slanderers, but ye brighter than the sun, length of time revealing and proclaiming you, and uttering a voice clearer than a trumpet, and making all men witnesses of your virtue. Let not therefore what is now said humble you, but let the hope of the good things to come raise you up. For it cannot be, that what relates to you should be hid.

Matthew 10:27 — Homily on the Gospel of Matthew 34

Then, having rid them of all distress, and fears, and anxiety, and set them above men's reproaches, then, and not till then, He seasonably discourses to them also of boldness in their preaching. For, "What I tell you," saith He, "in darkness, that speak ye in light; and what ye have heard in the ear, that preach ye upon the housetops." Yet it was not at all darkness, when He was saying these things; neither was He discoursing unto them in the ear; but He used a strong figure, thus speaking. That is, because He was conversing with them alone, and in a small corner of Palestine, therefore He said, "in darkness," and "in the ear;" contrasting the boldness of speech, which He was hereafter to confer on them, with the tone of the conversation which was then going on. "For not to one, or two, or three cities, but to the whole world ye shall preach," saith He, "traversing land and sea, the inhabited country, and the desert; to princes alike and tribes, to philosophers and orators, saying all with open face, and with all boldness of speech." Therefore, He said, "On the house tops," and, "In the light," without any shrinking, and with all freedom. And wherefore said He not only, "Preach on the housetops," and "Speak in the light," but added also, "What I tell you in darkness," and "What ye hear in the ear"? It was to raise up their spirits. As therefore when He said, "He that believeth on me, the works that I do shall he do also, and greater works than these shall he do;" even so here too, to signify that He will do it all by them, and more than by Himself, He inserted this. For "the beginning indeed," saith He, "I have given, and the prelude; but the greater part it is my will to effect through you." Now this is the language of one not commanding only, but also declaring beforehand what was to be, and encouraging them with His sayings, and implying that they should prevail over all, and quietly also removing again their distress at the evil report. For as this doctrine, after lying hid for a while, shall overspread all things, so also the evil suspicion of the Jews shall quickly perish.

Matthew 10:28 — Homily on the Gospel of Matthew 34

Then, because He had lifted them up on high, He again gives warning of the perils also, adding wings to their mind, and exalting them high above all. For what saith He? "Fear not them which kill the body, but are not able to kill the soul." Seest thou how He set them far above all things, persuading them to despise not anxiety only and calumny, dangers and plots, but even that which is esteemed of all things most terrible, death? And not death alone, but by violence too? And He said not, "ye shall be slain," but with the dignity that became Him, He set this before them, saying, "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell;" bringing round the argument, as He ever doth, to its opposite. For what? is your fear, saith He, of death? and are ye therefore slow to preach? Nay for this very cause I bid you preach, that ye fear death: for this shall deliver you from that which is really death. What though they shall slay you? yet over the better part they shall not prevail, though they strive ten thousand ways. Therefore He said not, "Who do not kill the soul," but, who "are not able to kill." For wish it as they may, they shall not prevail. Wherefore, if thou fear punishment, fear that, the more grievous by far. Seest thou how again He doth not promise them deliverance from death, but permits them to die, granting them more than if He had not allowed them to suffer it? Because deliverance from death is not near so great as persuading men to despise death. You see now, He doth not push them into dangers, but sets them above dangers, and in a short sentence fixes in their mind the doctrines that relate to the immortality of the soul, and having in two or three words implanted a saving doctrine, He comforts them also by other considerations. But now the contrary takes place: Him, namely, who is able to destroy the soul, that is, to punish it, we fear not, but those who slay the body, we shudder at. Yet surely while He together with the soul punishes the body also, they cannot even chasten the body, much less the soul: and though they chasten it ever so severely, yet in that way they rather make it more glorious. Seest thou how He signifies the conflicts to be easy? Because in truth, death did exceedingly agitate their souls, inspiring terror for a time, for that it had not as yet been made easy to overcome, neither had they that were to despise it partaken of the grace of the Spirit.

Matthew 10:29-30 — Homily on the Gospel of Matthew 34

Thus, lest they should think, when killed and butchered, that as men forsaken they suffered this, He introduces again the argument of God's providence, saying on this wise: "Are not two sparrows sold for a farthing? And one of them shall not fall into a snare without your Father. But the very hairs of your head are all numbered." "For what is viler than they?" saith He; "nevertheless, not even these shall be taken without God's knowledge." For He means not this, "by His operation they fall," for this were unworthy of God; but, "nothing that is done is hid from Him." If then He is not ignorant of anything that befalls us, and loves us more truly than a father, and so loves us, as to have numbered our very hairs; we ought not to be afraid. And this He said, not that God numbers our hairs, but that He might indicate His perfect knowledge, and His great providence over them. If therefore He both knows all the things that are done, and is able to save you, and willing; whatever ye may have to suffer, think not that as persons forsaken ye suffer. For neither is it His will to deliver you from the terrors, but to persuade you to despise them, since this is, more than anything, deliverance from the terrors.

Matthew 10:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Having set aside fear of death, that the Apostles should not think that if they were put to death they were deserted by God, He passes to discourse of God's providence, saying, Are not two sparrows sold for a farthing, and one of them does not fall to the ground without your Father?

Matthew 10:30 — Homily on the Gospel of Matthew 28

And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, "But the very hairs of your head are numbered." And from these demoniacs too, one may clearly perceive this; who would have been choked long before, if they had not enjoyed the benefit of much tender care from above.

Matthew 10:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Not that God reckons our hairs, but to show His diligent knowledge, and great carefulness over us.

Matthew 10:31 — Homily on the Gospel of Matthew 34

"Fear ye not therefore; ye are of more value than many sparrows." Seest thou that the fear had already prevailed over them? Yea, for He knew the secrets of the heart; therefore He added, "Fear them not therefore;" for even should they prevail, it will be over the inferior part, I mean, the body; which though they should not kill, nature will surely take with her and depart. So that not even this depends on them, but men have it from nature. And if thou fear this, much more shouldest thou fear what is greater, and dread "Him who is able to destroy both soul and body in hell." And He saith not openly now, that it is Himself, "Who is able to destroy both soul and body," but where He before declared Himself to be judge, He made it manifest.

Matthew 10:32-33 — Homily on the Gospel of Matthew 34

Having, you see, cast out the fear and distress that was agitating their soul; by what follows He also encourages them again, casting out fear by fear; and not by fear only, but also by the hope of great prizes; and He threatens with much authority, in both ways urging them to speak boldly for the truth; and saith further, "Whosoever therefore shall confess me before men, him will I also confess before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven." Thus not from the good things only, but also from the opposites, doth He urge them; and He concludes with the dismal part. And mark His exact care; He said not "me," but "in me," implying that not by a power of his own, but by the help of grace from above, the confessor makes his confession. But of him that denies, He said not, "in me," but "me;" for he having become destitute of the gift, his denial ensues. "Why then is he blamed," one may say, "if being forsaken, he denies?" Because the being forsaken is the fault of the forsaken person himself. But why is He not satisfied with the faith in the mind, but requires also the confession with the mouth? To train us up to boldness in speech, and a more abundant love and determination, and to raise us on high. Wherefore also He addresses Himself to all. Nor doth He at all apply this to the disciples only in person, for not them, but their disciples too, He is now rendering noble hearted. Because he that hath learnt this lesson will not only teach with boldness, but will likewise suffer all things easily, and with ready mind. This at any rate brought over many to the apostles, even their belief in this word. Because both in the punishment the infliction is heavier, and in the good things the recompense greater. I mean, whereas he that doeth right hath the advantage in time, and the delay of the penalty is counted for gain by the sinner: He hath introduced an equivalent, or rather a much greater advantage, the increase of the recompenses. "Hast thou the advantage," saith He, "by having first confessed me here? I also will have the advantage of thee, by giving thee greater things, and unspeakably greater; for I will confess thee there." Seest thou that both the good things and the evil things are there to be dispensed? Why then hasten and hurry thyself? and why seek thy rewards here, thou who art "saved by hope?" Wherefore, whether thou hast done anything good, and not received its recompense here, be not troubled (for with increase, in the time to come, the reward thereof awaits thee): or whether thou hast done any evil, and not paid the penalty, be not easy; for there will vengeance receive thee, if thou turn not and amend.

Matthew 10:34 — Homily on the Gospel of Matthew 35

Again, He sets forth the things that are more painful, and that with great aggravation: and the objection they were sure to meet Him with, He prevents them by stating. I mean, lest hearing this, they should say, "For, this then art Thou come, to destroy both us, and them that obey us, and to fill the earth with war?" He first saith Himself, "I am not come to send peace on earth." How then did He enjoin them to pronounce peace on entering into each house? And again, how did the angels say, "Glory to God in the highest, and on earth peace"? And how came all the prophets too to publish it for good tidings? Because this more than anything is peace, when the diseased is cut off, when the mutinous is removed. For thus it is possible for Heaven to be united to earth. Since the physician too in this way preserves the rest of the body, when he amputates the incurable part; and the general, when he has brought to a separation them that were agreed in mischief. Thus it came to pass also in the case of that famous tower; for their evil peace was ended by their good discord, and peace made thereby. Thus Paul also divided them that were conspiring against him. And in Naboth's case that agreement was at the same time more grievous than any war. For concord is not in every case a good thing, since even robbers agree together. The war is not then the effect of His purpose, but of their temper. For His will indeed was that all should agree in the word of godliness; but because they fell to dissension, war arises. Yet He spake not so; but what saith He? "I am not come to send peace;" comforting them. As if He said, For think not that ye are to blame for these things; it is I who order them so, because men are so disposed. Be not ye therefore confounded, as though the events happened against expectation. To this end am I come, to send war among men; for this is my will. Be not ye therefore troubled, when the earth is at war, as though it were subject to some hostile device. For when the worse part is rent away, then after that Heaven is knit unto the better. And these things He saith, as strengthening them against the evil suspicion of the multitude. And He said not "war," but what was more grievous than it, "a sword." And if there be somewhat painful in these expressions, and of an alarming emphasis, marvel not. For, it being His will to train their ears by the severity of His words, lest in their difficult circumstances they should start aside, He fashioned His discourse accordingly; lest any one should say it was by flattery He persuaded them, and by concealing the hardships; therefore even to those things which merited to be otherwise expressed, He gave by His words the more galling and painful turn. For it is better to see persons' gentleness in things, than in words.

Matthew 10:35 — Homily on the Gospel of Matthew 35

Wherefore neither with this was He satisfied, but unfolds also the very nature of the war, signifying it to be far more grievous even than a civil war; and He saith, "I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law." For not friends only, saith He, nor fellow citizens, but even kinsmen shall stand against one another, and nature shall be divided against herself. "For I am come," saith He, "to set a man at variance against his father, and the daughter against her mother, and a daughter-in-law against her mother-in-law." That is, not merely among those of the same household is the war, but among those that are dearest, and extremely near to each other. And this more than anything signifies His power, that hearing these things, they both accepted Him, and set about persuading all others. Yet was it not He that did this: of course not: but the wickedness of the other sort: nevertheless He saith it is His own doing. For such is the custom of the Scripture. Yea, and elsewhere also He saith, "God hath given them eyes that they should not see:" and here He speaks in this way, in order that having, as I said before, exercised themselves in these words, they might not be confounded on suffering reproaches and insults. But if any think these things intolerable, let them be reminded of an ancient history. For in times of old also this came to pass, which thing especially shows the old covenant to be akin to the new, and Him who is here speaking, the same with the giver of those commands. I mean that in the case of the Jews also, when each had slain his neighbor, then He laid aside His anger against them; both when they made the calf, and when they were joined to Baal Peor. Where then are they that say, "That God is evil, and this good?" For behold He hath filled the world with blood, shed by kinsmen. Nevertheless even this we affirm to be a work of great love towards man.

Matthew 10:36 — Homily on the Gospel of Matthew 35

But if any think these things intolerable, let them be reminded of an ancient history. For in times of old also this came to pass, which thing especially shows the old covenant to be akin to the new, and Him who is here speaking, the same with the giver of those commands. I mean that in the case of the Jews also, when each had slain his neighbor, then He laid aside His anger against them; both when they made the calf, and when they were joined to Baal Peor. Where then are they that say, "That God is evil, and this good?" For behold He hath filled the world with blood, shed by kinsmen. Nevertheless even this we affirm to be a work of great love towards man. Therefore, you see, implying that it was He who approved those other acts also, He makes mention also of a prophecy, which if not spoken for this end, yet involves the same meaning. And what is this? "A man's foes shall be they of his own household." For indeed among the Jews also something of the kind took place. That is, there were prophets, and false prophets, and the people was divided, and families were in dissension; and some believed the one, and some the other. Wherefore the prophet admonishes, saying, "Trust ye not in friends, have not hope in guides; yea, even of her that lieth in thy bosom beware, in respect of communicating aught to her:" and, "A man's enemies are the men that are in his own house." And this He said, preparing him that should receive the word to be above all. For to die is not evil, but to die an evil death. On this account He said moreover, "I am come to cast fire upon the earth." And this He said, to declare the vehemence and warmth of the love which He required. For, because He loved us very much, so He will likewise be loved of us. And these sayings would strengthen the persons present also, and lift them higher. "For if those others," saith He, "are to despise kinsmen, and children, and parents, imagine what manner of men ye their teachers ought to be. Since neither will the hardships stop with you, but will also pass on to the rest. For since I am come bringing great blessings, I demand also great obedience, and purpose of heart."

Matthew 10:37 — Homily on the Gospel of Matthew 35

"He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross and followeth after me, is not worthy of me." Seest thou a teacher's dignity? Seest thou, how He signifies himself a true Son of Him that begat Him, commanding us to let go all things beneath, and to take in preference the love of Him? "And why speak I," saith He, "of friends and kinsmen? Even if it be thine own life which thou preferrest to my love, thy place is far from my disciples." What then? Are not these things contrary to the Old Testament? Far from it, rather they are very much in harmony therewith. For there too He commands not only to hate the worshippers of idols, but even to stone them; and in Deuteronomy again, admiring these, He saith, "Who said unto his father, and to his mother, I have not seen thee; neither did he acknowledge his brethren, and his own sons he disowned: he kept Thy oracles." And if Paul gives many directions touching parents, commanding us to obey them in all things, marvel not; for in those things only doth he mean us to obey, as many as do not hinder godliness. For indeed it is a sacred duty to render them all other honors: but when they demand more than is due, one ought not to obey. For this reason Luke saith, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple;" not commanding simply to hate them, since this were even quite contrary to the law; but "when one desires to be loved more than I am, hate him in this respect. For this ruins both the beloved himself, and the lover." And these things He said, both to render the children more determined, and to make the fathers more gentle, that would hinder them. For when they saw He had such strength and power as to sever their children from them, they, as attempting things impossible, would even desist. Wherefore also He leaves the fathers, and addresses His discourse to the children, instructing the former not to make the attempt, as attempting things impracticable. Then lest they should be indignant, or count it hard, see which way He makes His argument tend: in that having said, "Who hateth not father and mother," He adds, "and his own life." For why dost thou speak to me of parents, saith He, and brothers, and sisters, and wife? Nothing is nearer than the life to any man: yet if thou hate not this also, thou must bear in all things the opposite of his lot who loveth me.

Matthew 10:37 — Homily on the Gospel of Matthew 48

Seest thou how justly Christ said, "He that loveth father or mother more than me, is not worthy of me." For had she kept this law, she would not have transgressed so many laws, she would not have perpetrated this foul murder.

Matthew 10:38 — Homily on the Gospel of Matthew 35

And not even simply to hate it was His command, but so as to expose it to war, and to battles, and to slaughters, and blood. "For he that beareth not his cross, and cometh after me, cannot be my disciple." Thus He said not merely that we must stand against death, but also against a violent death; and not violent only, but ignominious too. And He discourses nothing as yet of His own passion, that when they had been for a time instructed in these things, they might more easily receive His word concerning it. Is there not, therefore, cause for amazement, how on their hearing these things, their soul did not wing its way from the body, the hardships being everywhere at hand, and the good things in expectation? How then did it not flee away? Great was both the power of the speaker, and the love of the hearers. Wherefore though hearing things far more intolerable and galling than those great men, Moses and Jeremiah, they continued to obey, and to say nothing against it.

Matthew 10:39 — Homily on the Gospel of Matthew 35

"He that findeth his life," saith He, "shall lose it: and he that loseth his life for my sake, shall find it." Seest thou how great the damage to such as love it unduly? how great the gain to them that hate it? I mean, because the injunctions were disagreeable, when He was bidding them set themselves against parents, and children, and nature, and kindred, and the world, and their very soul, He sets forth the profit also, being very great. Thus, "These things," saith He, "so far from harming, will very greatly profit; and their opposites will injure;" urging them, as He ever doth, by the very things which they desire. For why art thou willing to despise thy life? Because thou lovest it? Then for that very reason despise it, and so thou wilt advantage it in the highest degree, and do the part of one that loves it. And mark an instance of unspeakable consideration. For not in respect of our parents only doth He practise this reasoning, nor of our children, but with regard to our life, which is nearer than all; that the other point may thenceforth become unquestionable, and they may learn that they will in this way profit those of their kindred likewise, as much as may be; since so it is in the case even of our life, which is more essential to us than all.

Matthew 10:40 — Homily on the Gospel of Matthew 35

Now these things were enough to recommend men to receive them, their appointed healers. Yea, who would choose but receive with all readiness them that were so noble, such true heroes, and as lions running about the earth, and despising all that pertained to themselves, so that others might be saved? Yet nevertheless He proffers also another reward, indicating that He is caring here for the entertainers more than for the guests. And the first honor He confers is by saying, "He that receiveth you, receiveth me, and he that receiveth me, receiveth Him that sent me." With this, what may compare? that one should receive the Father and the Son!

Matthew 10:40-42 — Homily on the Gospel of Matthew 35

Seest thou what mighty persuasions He used, and how He opened to them the houses of the whole world? Yea, He signified that men are their debtors: first, by saying, "The workman is worthy of his hire;" secondly, by sending them forth having nothing; thirdly, by giving them up to wars and fightings in behalf of them that receive them; fourthly, by committing to them miracles also; fifthly, in that He did by their lips introduce peace, the cause of all blessings, into the houses of such as receive them; sixthly, by threatening things more grievous than Sodom to such as receive them not: seventhly, by signifying that as many as welcome them are receiving both Himself and the Father; eighthly, by promising both a prophet's and a righteous man's reward: ninthly, by undertaking that the recompenses shall be great, even for a cup of cold water. Now each one of these things, even by itself, were enough to attract them. For who, tell me, when a leader of armies wounded in innumerable places, and dyed in blood, came in sight, returning after many trophies from war and conflict, would not receive him, throwing open every door in his house?

Matthew 10:41 — Homily on the Gospel of Matthew 35

But He holds out herewith another reward also. "He," saith He, "that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward." And as before He threatens punishment to such as do not receive them, here He defines also a certain refreshment for the good. And to teach thee His greater care for them, He said not simply, "He that receiveth a prophet," or "He that receiveth a righteous man," but subjoined, "in the name of a prophet," and, "in the name of a righteous man;" that is, if not for any worldly preferment, nor for any other temporal thing, he receive him, but because he is either a prophet or a righteous man, he shall receive a prophet's reward, and a righteous man's reward; such as it were meet for him to have, that hath received a prophet, or a righteous man; or, such as that other is himself to receive. Which kind of thing Paul also said: "That your abundance may be a supply for their want, that their abundance also may be a supply for your want."

Matthew 10:42 — Homily on the Gospel of Matthew 35

Then, lest any one should allege poverty, He saith, "Or whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward." "Though a cup of cold water be thy gift, on which there is nothing laid out, even of this shall a reward be stored up for thee. For I do all things for the sake of you the receivers."

Matthew 11:1 — Homily on the Gospel of Matthew 36

That is, after He had sent them, He proceeded to withdraw Himself, to give them room and opportunity to do what He had enjoined. For while He was present and healing, no one would be willing to approach them.

Matthew 11:2-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But this seems hardly reasonable. For John was not in ignorance of His death, but was the first to preach it, saying, Behold the Lamb of God, that taketh away the sins of the world. For thus calling Him the Lamb, he plainly shews forth the Cross; and no otherwise than by the Cross did He take away the sins of the world. Also how is he a greater prophet than these, if he knew not those things which all the prophets knew, for Isaiah says, He was led as a sheep to the slaughter. (Is. 53:7.) But is this a more reasonable explanation than the other? for why then did he not say, Art Thou Ho that is coming to the world beneath? and not simply, Art thou he that is to come? And the reason of his seeking to know, namely, that he might preach Him there, is even ridiculous. For the present life is the time of grace, and after death the judgment and punishment; therefore there was no need of a forerunner thither. Again, if the unbelievers who should believe after death should be saved, then none would perish; all would then repent and worship; for every knee shall bow, both of things in heaven, and things on earth, and things under the earth. (Phil. 2:10) Yet whilst John was with them he held them rightly convinced concerning Christ. But when he was going to die, he was more concerned on their behalf. For he feared that he might leave his disciples a prey to some pernicious doctrine, and that they should remain separate from Christ, to whom it had been his care to bring all his followers from the beginning. Had he said to them, Depart from me, for He is better than me, he would not have prevailed with them, as they would have supposed that he spoke this in humility, which opinion would have drawn them more closely to him. What then does he? He waits to hear through them that Christ works miracles. Nor did he send all, but two only, (whom perhaps he chose as more ready to believe than the rest,) that the reason of his enquiry might be unsuspected, and that from the things themselves which they should see they might understand the difference between him and Jesus.

Matthew 11:2-3 — Homily on the Gospel of Matthew 36

But what follows is completely among the controverted points. Of what nature then is this? Their saying, "Art Thou He that should come, or do we look for another?" That is, he that knew Him before His miracles, he that had learned it of the Spirit, he who had heard it of the Father, he who had proclaimed Him before all men; doth he now send to learn of Him, whether it be Himself or no? And if yet thou didst not know that it is surely He, how thinkest thou thyself credible, affirming as thou dost concerning things, whereof thou art ignorant? For he that is to bear witness to others, must be first worthy of credit himself. Didst thou not say, "I am not meet to loose the latchet of His shoe?" Didst thou not say, "I knew Him not, but He that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending and resting upon Him, the same is He which baptizeth with the Holy Ghost?" Didst thou not see the Spirit in form of a dove? didst thou not hear the voice? Didst thou not utterly forbid Him, saying, "I have need to be baptized of Thee?" Didst thou not say even to thy disciples, "He must increase, I must decrease?" Didst thou not teach all the people, that "He should baptize them with the Holy Ghost and with fire?" and that He "is the Lamb of God that taketh away the sin of the world?" Didst thou not before His signs and miracles proclaim all these things? How then now, when He hath been made manifest to all, and the fame of Him hath gone out everywhere, and dead men have been raised, and devils driven away, and a display made of so great miracles, dost thou after this send to learn of Him? What then is the fact? Were all these sayings a kind of fraud: a stage play and fables? Nay, who that hath any understanding would say so? I say not, John, who leaped in the womb, who before his own birth proclaimed Him, the citizen of the wilderness, the exhibitor of the conversation of angels; but even though he were one of the common sort, and of them that are utterly outcast, he would not have hesitated, after so many testimonies, both on his own part and on the part of others. Whence it is evident, that neither did he send as being himself in doubt, nor did he ask in ignorance. Since no one surely could say this, that though he knew it fully, yet on account of his prison he was become rather timid: for neither was he looking to be delivered therefrom, nor if he did look for it, would he have betrayed his duty to God, armed as he was against various kinds of death. For unless he had been prepared for this, he would not have evinced so great courage towards a whole people, practised in shedding blood of prophets; nor would he have rebuked that savage tyrant with so much boldness in the midst of the city and the forum, severely chiding him, as though he were a little child, in hearing of all men. And even if he were grown more timid, how was he not ashamed before his own disciples, in whose presence he had so often borne witness unto Him, but asked his question by them, which he should have done by others? And yet surely he knew full well, that they too were jealous of Christ, and desired to find some handle against Him. And how could he but be abashed before the Jewish people, in whose presence he had proclaimed such high things? Or what advantage accrued to him thereby, towards deliverance from his bonds? For not for Christ's sake had he been cast into prison, nor for having proclaimed His power, but for his own rebuke touching the unlawful marriage.

Matthew 11:4-6 — Homily on the Gospel of Matthew 36

Knowing therefore, as being God, the mind with which John had sent them, He straightway cured blind, lame, and many others; not to teach him (for how should He him that was convinced), but these that were doubting: and having healed them, He saith, "Go and show John again those things which ye do hear and see; the blind receive their sight, and the lame walk, and the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached unto them." And he added, "And blessed is he, whosoever shall not be offended in me;" implying that He knows even their unuttered thoughts. For if He had said, "I am He," both this would have offended them, as I have already said; and they would have thought, even if they had not spoken, much as the Jews said to Him, "Thou bearest record of Thyself." Wherefore He saith not this Himself, but leaves them to learn all from the miracles, freeing what He taught from suspicion, and making it plainer. Wherefore also He covertly added His reproof of them. That is, because they were "offended in Him," He by setting forth their case and leaving it to their own conscience alone, and by calling no witness of this His accusation, but only themselves that knew it all, did thus also draw them the more unto Himself, in saying, "Blessed is he, whosoever shall not be offended in me." For indeed His secret meaning was of them when He said this.

Matthew 11:4-5 — Homily on the Gospel of Matthew 36

But Christ knowing the purpose of John, did not say, I am He; for this would again have offended the hearers, although this was what it naturally followed for Him to say, but He leaves them to learn it from His acts. For it saith, "when these were come to Him, then He cured many." And yet what congruity was there, that being asked, "Art thou He," He should say nothing to that, but should presently cure them that were sick; unless it had been His mind to establish this which I have mentioned? Because they of course would account the testimony of His deeds surer, and more above suspicion than that of His words.

Matthew 11:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And blessed is he who shall not be offended in me, is directed against the messengers; they were offended in Him. But He not publishing their doubts, and leaving it to their conscience alone, thus privately introduced a refutation of them.

Matthew 11:7 — Homily on the Gospel of Matthew 37

For the matter indeed of John's disciples had been ordered well, and they were gone away assured by the miracles which had just been performed; but there was need after that of remedy as regarded the people. For although they could not suspect anything of the kind of their own master, the common people might from the inquiry of John's disciples form many strange suspicions, not knowing the mind with which he sent his disciples. And it was natural for them to reason with themselves, and say, "He that bore such abundant witness, hath he now changed his persuasion, and doth he doubt whether this or another be He that should come? Can it be, that in dissension with Jesus he saith this? that the prison hath made him more timid? that his former words were spoken vainly, and at random?" It being then natural for them to suspect many such things, see how He corrects their weakness, and removes these their suspicions. For "as they departed, He began to say to the multitudes." Why, "as they departed?" That He might not seem to be flattering the man. And in correcting the people, He doth not publish their suspicion, but adds only the solution of the thoughts that were mentally disturbing them: signifying that He knew the secrets of all men. For He saith not, as unto the Jews, "Wherefore think ye evil?" Because if they had it in their minds, not of wickedness did they so reason, but of ignorance on the points that had been spoken of. Wherefore neither doth He discourse unto them in the way of rebuke, but merely sets right their understanding, and defends John, and signifies that he is not fallen away from his former opinion, neither is he changed, not being at all a man easily swayed and fickle, but steadfast and sure, and far from being such as to betray the things committed unto him. And in establishing this, He employs not at first his own sentence, but their former testimony, pointing out how they bare record of his firmness, not by their words only, but also by their deeds. Wherefore He saith, "What went ye out into the wilderness to see?" as though He had said, Wherefore did ye leave your cities, and your houses, and come together all of you into the wilderness? To see a pitiful and flexible kind of person? Nay, this were out of all reason, this is not what is indicated by that earnestness, and the concourse of all men unto the wilderness. So much people and so many cities would not have poured themselves out with so great zeal towards the wilderness and the river Jordan at that time, had ye not expected to see some great and marvellous one, one firmer than any rock. Yea, it was not "a reed" surely, that "ye went out to see shaken by the wind:" for the flexible and such as are lightly brought round, and now say one thing, now another, and stand firm in nothing, are most like that.

Matthew 11:7-8 — Homily on the Gospel of Matthew 37

Now His meaning is like this: He was not of himself a waverer; and this ye yourselves showed by your earnestness. Much less could any one say this, that he was indeed firm, but having made himself a slave to luxury, he afterwards became languid. For among men, some are such as they are of themselves, others become so; for instance, one man is passionate by nature, and another from having fallen into a long illness gets this infirmity. Again, some men are flexible and fickle by nature, while others become so by being slaves to luxury, and by living effeminately. "But John," saith He, "neither was such a character by nature, for neither was it a reed that ye went out to see; nor by giving himself to luxury did he lose the advantage he possessed." For that he did not make himself a slave to luxury, his garb shows, and the wilderness, and the prison. Since, had he been minded to wear soft raiment, he would not have lived in the wilderness, nor in the prison, but in the king's courts: it being in his power, merely by keeping silence, to have enjoyed honor without limit. For since Herod so reverenced him, even when he had rebuked him, and was in chains, much more would he have courted him, had he held his peace. You see, he had indeed given proof of his firmness and fortitude; and how could he justly incur suspicions of that kind? Then lest they should say, "But what if at that time indeed he were such an one, but now is changed?" He added also what follows; his garments, his prison, and together with these the prophecy.

Matthew 11:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Having described his habits of life from his dwelling-place, his dress, and the concourse of men to hear him, He now brings in that he is also a prophet, But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.

Matthew 11:9-10 — Homily on the Gospel of Matthew 37

When therefore as well by the place, as by his garments, and by their concourse unto Him, He had delineated his character, He proceeds to bring in the prophet. For having said, "Why went ye out? To see a prophet? Yea I say unto you, and more than a prophet;" He goes on, "For this is he of whom it is written, Behold, I send my messenger before Thy face, which shall prepare Thy way before Thee." Having before set down the testimony of the Jews, He then applies that of the prophets; or rather, He puts in the first place the sentence of the Jews, which must have been a very strong demonstration, the witness being borne by his enemies; secondly, the man's life; thirdly, His own judgment; fourthly, the prophet; by all means stopping their mouths. Then having said, that he is greater than a prophet, He signifies also in what he is greater. And in what is he greater? In being near Him that was come. For, "I send," saith He, "my messenger before Thy face;" that is, nigh Thee. For as with kings, they who ride near the chariot, these are more illustrious than the rest, just so John also appears in his course near the advent itself. See how He signified John's excellency by this also; and not even here doth He stop, but adds afterwards His own suffrage as well.

Matthew 11:10 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Then he shows in what respect He is greater, saying, This is he of whom it is written, Behold, I send my angel before thy face. He shows wherein it is that John is greater than the Prophets, namely, in that he is nigh unto Christ, as he says, I send before thy face, that is, near Thee, as those that walk next to the king's chariot are more illustrious than others, so likewise is John because of his nearness to Christ.

Matthew 11:11 — Homily on the Gospel of Matthew 37

"Verily I say unto you, among them that are born of women, there hath not arisen a greater than John the Baptist." Now what He said is like this: "woman hath not borne a greater than this man." And His very sentence is indeed sufficient; but if thou art minded to learn from facts also, consider his table, his manner of life, the height of his soul. For he so lived as though he were in heaven: and having got above the necessities of nature, he travelled as it were a new way, spending all his time in hymns and prayers, and holding intercourse with none among men, but with God alone continually. For he did not so much as see any of his fellow-servants, neither was he seen by any one of them; he fed not on milk, he enjoyed not the comfort of bed, or roof, or market, or any other of the things of men; and yet he was at once mild and earnest. Hear, for example, how considerately he reasons with his own disciples, courageously with the people of the Jews, how openly with the king. For this cause He said also, "There hath not risen among them that are born of women a greater than John the Baptist." But lest the exceeding greatness of His praises should produce a sort of extravagant feeling, the Jews honoring John above Christ; mark how He corrects this also. For as the things which edified His own disciples did harm to the multitudes, they supposing Him an easy kind of person; so again the remedies employed for the multitudes might have proved more mischievous, they deriving from Christ's words a more reverential opinion of John than of Himself. Wherefore this also, in an unsuspected way, He corrects by saying, "He that is less, in the kingdom of Heaven is greater than he." Less in age, and according to the opinion of the multitude, since they even called Him "a gluttonous man and a winebibber;" and, "Is not this the carpenter's son?" and on every occasion they used to make light of Him. "What then?" it may be said, "is it by comparison that He is greater than John?" Far from it. For neither when John saith, "He is mightier than I," doth he say it as comparing them; nor Paul, when remembering Moses he writes, "For this man was counted worthy of more glory than Moses," doth he so write by way of comparison; and He Himself too, in saying, "Behold, a greater than Solomon is here," speaks not as making a comparison. Or if we should even grant that this was said by Him in the way of comparison, this was done in condescension, because of the weakness of the hearers. For the men really had their gaze very much fixed upon John; and then he was rendered the more illustrious both by his imprisonment, and by his plainness of speech to the king; and it was a great point for the present, that even so much should be received among the multitude. And so too, the Old Testament uses in the same way to correct the souls of the erring, by putting together in a way of comparison things that cannot be compared; as when it saith, "Among the gods there is none like unto Thee, O Lord:" and again, "There is no god like our God." And moreover His saying, "There hath not risen among them that are born of women a greater than John," suited one contrasting John with Himself, and thus tacitly excepting Himself. For though He too were born of a woman, yet not as John, for He was not a mere man, neither was He born in like manner as a man, but by a strange and wondrous kind of birth.

Matthew 11:12-13 — Homily on the Gospel of Matthew 37

"And from the days of John the Baptist," saith He, "until now, the kingdom of heaven suffereth violence, and the violent take it by force." And what sort of connexion may this have with what was said before? Much, assuredly, and in full accordance therewith. Yea, by this topic also He proceeds to urge and press them into the faith of Himself; and at the same time likewise, He is speaking in agreement with what had been before said by John. "For if all things are fulfilled even down to John, I am He that should come." "For all the prophets," saith He, "and the law prophesied until John." For the prophets would not have ceased, unless I were come. Expect therefore nothing further, neither wait for any one else. For that I am He is manifest both from the prophets ceasing, and from those that every day "take by force" the faith that is in me. For so manifest is it and certain, that many even take it by force. Why, who hath so taken it? tell me. All who approach it with earnestness of mind.

Matthew 11:14-15 — Homily on the Gospel of Matthew 37

Then He states also another infallible sign, saying, "If ye will receive it, he is Elias, which was for to come." For "I will send you," it is said, "Elias the Tishbite, who shall turn the heart of the father to the children." This man then is Elias, if ye attend exactly, saith He. For "I will send," saith He, "my messenger before Thy face." And well hath He said, "If ye will receive it," to show the absence of force. For I do not constrain, saith He. And this He said, as requiring a candid mind, and showing that John is Elias, and Elias John. For both of them received one ministry, and both of them became forerunners. Wherefore neither did He simply say, "This is Elias," but, "If ye are willing to receive it, this is he," that is, if with a candid mind ye give heed to what is going on. And He did not stop even at this, but to the words, "This is Elias, which was for to come," He added, to show that understanding is needed, "He that hath ears to hear, let him hear." Now He used so many dark sayings, to stir them up to inquiry. And if not even so were they awakened, much more, had all been plain and clear. For this surely no man could say, that they dared not ask Him, and that He was difficult of approach. For they that were asking him questions, and tempting Him about common matters, and whose mouths were stopped a thousand times, yet they did not withdraw from Him; how should they but have inquired of Him, and besought Him touching the indispensable things, had they indeed been desirous to learn? For if concerning the matters of the law they asked, "Which is the first commandment," and all such questions, although there was of course no need of His telling them that; how should they but ask the meaning of what He Himself said, for which also He was bound to give account in His answers? And especially when it was He Himself that was encouraging and drawing them on to do this. For by saying, "The violent take it by force," He stirs them up to earnestness of mind; and by saying, "He that hath ears to hear, let him hear," He doth just the same thing.

Matthew 11:17-19 — Homily on the Gospel of Matthew 37

"But whereunto shall I liken this generation?" saith He, "It is like unto children sitting in the market place, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented." This again seems to be unconnected with what came before, but it is the most natural consequence thereof. Yea, He still keeps to the same point, the showing that John is acting in harmony with Himself, although the results were opposite; as indeed with respect to his inquiry also. And He implies that there was nothing that ought to have been done for their salvation, and was omitted; which thing the prophet saith of the vineyard; "What ought I to have done to this vineyard, and have not done it? For whereunto," saith He, "shall I liken this generation? It is like unto children sitting in the market, and saying, We have piped unto you, and ye have not danced, we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners." Now what He saith is like this: We have come each of us an opposite way, I and John; and we have done just as if it were some hunters with a wild beast that was hard to catch, and which might by two ways fall into the toils; as if each of the two were to cut it off his several way, and drive it, taking his stand opposite to the other; so that it must needs fall into one of the two snares. Mark, for instance, the whole race of man, how it is astonished at the wonder of men's fasting, and at this hard and self-denying life. For this reason it had been so ordered, that John should be thus brought up from his earliest youth, so that hereby (among other things) his sayings might obtain credit. But wherefore, it may be asked, did not He Himself choose that way? In the first place He did also Himself proceed by it, when He fasted the forty days, and went about teaching, and not having where to lay His head. Nevertheless He did also in another mode accomplish this same object, and provide for the advantage thence accruing. For to be testified of by him that came this way was the same thing, or even a much greater thing than to have come this way Himself. And besides, John indeed exhibited no more than his life and conversation; for "John," it is said, "did no sign," but He Himself had the testimony also from signs and from miracles. Leaving therefore John to be illustrious by his fasting, He Himself came the opposite way, both coming unto publicans' tables, and eating and drinking. Let us ask the Jews then, "Is fasting a good thing, and to be admired? you should then have obeyed John, and received him, and believed his sayings. For so would those sayings have led you towards Jesus. Is fasting, on the other hand, a thing grievous, and burdensome? then should you have obeyed Jesus, and have believed in Him that came the opposite way. Thus, either way, ye would have found yourselves in the kingdom." But, like an intractable wild beast, they were speaking evil of both. The fault is not then theirs who were not believed, but they are to be blamed who did not believe. For no man would ever choose to speak evil of opposite things, any more than he would on the other hand commend them. I mean thus: he that approves the cheerful and free character, will not approve him that is sad and grave; he that commends the man of a sad countenance will not commend the cheerful man. For it is a thing impossible to give your vote both ways at once. Therefore also He saith, "We have piped unto you, and ye have not danced;" that is, "I have exhibited the freer kind of life, and ye obeyed not:" and, "We have mourned, and ye have not lamented;" that is, "John followed the rugged and grave life, and ye took no heed." And He saith not, "he this, I that," but the purpose of both being one, although their modes of life were opposi…

Matthew 11:20 — Homily on the Gospel of Matthew 37

Then He proceeds to upbraid the cities now that wisdom hath been justified; now that He hath shown all to be fully performed. That is, having failed to persuade them, He now doth but lament over them; which is more than terrifying. For He had exhibited both His teaching by His words, and His wonder-working power by His signs. But forasmuch as they abode in their own unbelief, He now does but upbraid. For "then," it is said, "began Jesus to upbraid the cities, wherein most of His mighty works were done, because they repented not; saying, Woe unto thee, Chorazin! woe unto thee, Bethsaida!" Then, to show thee that they are not such by nature, He states also the name of the city out of which proceeded five apostles. For both Philip, and those two pairs of the chief apostles, were from thence.

Matthew 11:21 — Homily on the Gospel of Matthew 37

Then, to show thee that they are not such by nature, He states also the name of the city out of which proceeded five apostles. For both Philip, and those two pairs of the chief apostles, were from thence.

Matthew 11:22-24 — Homily on the Gospel of Matthew 37

"For if," saith He, "the mighty works which were done in you had been done in Tyre and Sidon, they would have repented in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon, at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell, for if the mighty works which have been done in thee had been done in Sodom, it would have remained until this day. But I say unto you, It shall be more tolerable for the land of Sodom in the day of judgment, than for thee." And He adds not Sodom with the others for nought, but to aggravate the charge against them. Yea, for it is a very great proof of wickedness, when not only of them that now are, but even of all those that ever were wicked, none are found so bad as they. Thus elsewhere also He makes a comparison, condemning them by the Ninevites, and by the Queen of the south; there, however, it was by them that did right, here, even by them that sinned; a thing far more grievous. With this law of condemnation, Ezekiel too was acquainted: wherefore also he said to Jerusalem, "Thou hast justified thy sisters in all thy sins." Thus everywhere is He wont to linger in the Old Testament, as in a favored place. And not even at this doth He stay His speech, but makes their fears yet more intense, by saying, that they should suffer things more grievous than Sodomites and Tyrians, so as by every means to gather them in, both by bewailing, and by alarming them.

Matthew 11:25-26 — Homily on the Gospel of Matthew 38

Seest thou, how many ways He leads them on to the faith? First, by His praises of John. For by pointing to him as a great and marvellous one, He proved likewise all his sayings credible, whereby he used to draw them on to the knowledge of Him. Secondly, by saying, "The kingdom of Heaven suffereth violence, and the violent take it by force;" for this is the language of one who is pressing and urging them. Thirdly, by signifying that the number of the prophets was finished; for this too manifested Himself to be the person that was announced beforehand by them. Fourthly, by pointing out that whatsoever things should be done by him, were all accomplished; at which time also He made mention of the parable of the children. Fifthly, by His upbraiding them that had not believed, and by His alarming and threatening them greatly. Sixthly, by His giving thanks for them that believed. For the expression, "I make acknowledgment to Thee," here is, "I thank Thee." "I thank Thee," He saith, "because Thou hast hid these things from the wise and prudent." What then? doth He rejoice in destruction, and in the others not having received this knowledge? By no means; but this is a most excellent way of His to save men, His not forcing them that utterly reject, and are not willing to receive His sayings; that, since they were not bettered by His call, but fell back, and despised it, His casting them out might cause them to fall into a longing for these things. And so likewise the attentive would grow more earnest. And while His being revealed to these was fit matter of joy, His concealment from those was no more of joy but of tears. Thus at any rate He acts, where He weeps for the city. Not therefore because of this doth He rejoice, but because what wise men knew not, was known to these. As when Paul saith, "I thank God, that ye were servants of sin, but ye obeyed from the heart the form of doctrine which was delivered unto you." You see, neither doth Paul therefore rejoice, because they were "servants of sin," but because being such, they had been so highly favored. Now by the "wise," here, He means the Scribes, and the Pharisees. And these things He saith, to make the disciples more earnest, and to show what had been vouchsafed to the fishermen, when all those others had missed of it. And in calling them "wise," He means not the true and commendable wisdom, but this which they seemed to have through natural shrewdness. Wherefore neither did He say, "thou hast revealed it to fools." but "to babes;" to unsophisticated, that is, to simple-minded men; and He implies that so far from their missing these privileges contrary to their desert, it was just what might be expected. And He instructs us throughout, to be free from pride, and to follow after simplicity. For this cause Paul also expressed it with more exceeding earnestness, writing on this wise: "If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise." For thus is God's grace manifested. But wherefore doth He give thanks to the Father, although of course it was Himself who wrought this? As He prays and intercedes with God, showing His great love towards us, in the same way doth He this too: for this also is of much love. And He signifies, that not from Him only had they fallen away, but also from the Father. Thus, what He said, speaking to His disciples, "Cast not the holy things unto dogs," this He Himself anticipated them in performing. Moreover He signifies hereby both His own principal will, and that of the Father; His own, I say, by His giving thanks and rejoicing at what had taken place; His Father's, by intimating that neither had He done this upon entreaty, but of Himself upon His own will; "For so," saith He, "it seemed good in Thy sight:" that is, "so it pleased Thee." And wherefore was it hidden from them? Hear Paul, saying, that "Seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God…

Matthew 11:27 — Homily on the Gospel of Matthew 38

For since He had said, "I thank Thee, because Thou hast hid them, and hast revealed them unto babes;" to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith, "All things are delivered unto me of my Father." And to them that are rejoicing, because the devils obey them, "Nay, why marvel," saith He. "that devils yield to you? All things are mine; All things are delivered unto me." But when thou hearest, "they are delivered," do not surmise anything human. For He uses this expression, to prevent thine imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also. Then He saith what is even greater than this, lifting up thy mind; "And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son." Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, "All things are delivered unto me of my Father," He adds, "And what marvel," so He speaks, "if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance." Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He saith, "No man knoweth the Father but the Son." And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, "Thou hast revealed them unto babes," He signifies this also to pertain to Himself; for "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son is willing to reveal Him;" not "to whomsoever He may be enjoined," "to whomsoever He may be commanded." But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And everywhere He affirms this; as when He saith, "No man cometh unto the Father, but by me." And thereby he establishes another point also, His being in harmony and of one mind with Him. "Why," saith He, "I am so far from fighting and warring with Him, that no one can even come to Him but by me." For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles. But when He saith, "Neither knoweth any man the Father, save the Son," He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, "We know in part, and we prophesy in part."

Matthew 11:28 — Homily on the Gospel of Matthew 38

Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying. "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. "For I," saith He, "will give you rest." He said not, "I will save you," only; but what was much more, "I will place you in all security."

Matthew 11:28-30 — Homily on the Gospel of Matthew 38

"Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Thus, "be not afraid," saith He, "hearing of a yoke, for it is easy: fear not, because I said, 'a burden,' for it is light." And how said He before, "The gate is narrow and the way strait?" Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so. But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. And here again He doeth the very same, and exceeding great is the reward He appoints. "For not to another only dost thou become serviceable; but thyself also above all thou refreshest," saith He. "For ye shall find rest unto your souls." Even before the things to come, He gives thee here thy recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, "Of what art thou afraid?" saith He, "lest thou shouldest be a loser by thy low estate? Look to me, and to all that is mine; learn of me, and then shalt thou know distinctly how great thy blessing." Seest thou how in all ways He is leading them to humility? By His own doings: "Learn of me, for I am meek." By what themselves are to gain; for, "Ye shall find," saith He, "rest unto your souls." By what He bestows on them; for, "I too will refresh you," saith He. By rendering it light; "For my yoke is easy, and my burden is light." So likewise doth Paul, saying, "For the present light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory." And how, some one may say, is the burden light, when He saith, "Except one hate father and mother;" and, "Whosoever taketh not up his cross, and followeth after me, is not worthy of me:" and, "Whosoever forsaketh not all that he hath, cannot be my disciple:" when He commands even to give up our very life? Let Paul teach thee, saying, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" And that, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." Let those teach thee, who return from the council of the Jews after plenty of stripes, and "rejoice that they were counted worthy to suffer shame for the name of Christ." And if thou art still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of thy remissness; since if thou art prepared, and in earnest, all will be easy to thee and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spake of "a yoke," and called it "easy;" both named a burden, and added that it was "light;" that thou shouldest neither flee from them as toilsome, nor despise them as over easy. But if even after all this, virtue seem to thee an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, "Take my yoke upon you," but before that, "Come, ye that labor and are heavy laden;" implying that sin too hath labor, and a burden that is heavy and hard to bear. For He said not only, "Ye that labor," but also, "that are heavy laden." This the prophet too was speaking of, when in that description of her nature, "As an heavy burden they weighed heavy upon me." And Zacharias too, describing her, saith she is "A talent of lead." And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and r…

Matthew 11:29 — Homily on the Gospel of Matthew 46

Seest thou how everywhere practice is required, and the proof by works? "For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels. And why say I, that Christ doth all for this object? Why, even thou, should one give thee thy choice, to raise dead men by His name, or to die for His name; which I pray thee, of the two wouldest thou rather accept? Is it not quite plain, the latter? and yet the one is a miracle, the other but a work. And what, if one offered thee to make grass gold, or to be able to despise all wealth as grass, wouldest thou not rather accept this latter? and very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease. Seest thou that our practice has more power to do good? By practice I mean, not thy fasting, nor yet thy strewing sackcloth and ashes under thee, but if thou despise wealth, as it ought to be despised; if thou be kindly affectioned, if thou give thy bread to the hungry, if thou control anger, if thou cast out vainglory, if thou put away envy. So He Himself used to teach: for, "Learn of me," saith He, "for I am meek and lowly in heart." He did not say, "for I fasted," although surely He might have spoken of the forty days, yet He saith not this; but, "I am meek and lowly in heart." And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses." And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

Matthew 11:29 — Homily on the Gospel of Matthew 3

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Matthew 12:1 — Homily on the Gospel of Matthew 39

"At that time Jesus went on the Sabbath day through the corn; and His disciples were a hungered, and began to pluck the ears of corn, and to eat." But Luke saith, "On a double Sabbath." Now what is a double Sabbath? When the cessation from toil is twofold, both that of the regular Sabbath, and that of another feast coming upon it. For they call every cessation from toil, a sabbath. But why could He have led them away from it, who foreknew all, unless it had been His will that the Sabbath should be broken? It was His will indeed, but not simply so; wherefore He never breaks it without a cause, but giving reasonable excuses: that He might at once bring the law to an end, and not startle them. But there are occasions on which He even repeals it directly, and not with circumstance: as when He anoints with the clay the eyes of the blind man; as when He saith, "My Father worketh hitherto, and I work." And He doth so, by this to glorify His own Father, by the other to soothe the infirmity of the Jews. At which last He is laboring here, putting forward as a plea the necessity of nature; although in the case of acknowledged sins, that could not of course ever be an excuse. For neither may the murderer make his anger a plea, nor the adulterer allege his lust, no, nor any other excuse; but here, by mentioning their hunger, He freed them from all blame. But do thou, I pray thee, admire the disciples, how entirely they control themselves, and make no account of the things of the body, but esteem the table of the flesh a secondary thing, and though they have to struggle with continual hunger, do not even so withdraw themselves. For except hunger had sorely constrained them, they would not have done so much as this.

Matthew 12:2 — Homily on the Gospel of Matthew 39

What then do the Pharisees? "When they saw it," it is said, "they said unto Him, Behold, Thy disciples do that which is not lawful to do upon the Sabbath day." Now here indeed with no great vehemence yet surely that would have been consistent in them)-nevertheless they are not vehemently provoked, but simply find fault. But when He stretched out the withered hand and healed it, then they were so infuriated, as even to consult together about slaying and destroying Him. For where nothing great and noble is done, they are calm; but where they see any made whole, they are savage, and fret themselves, and none so intolerable as they are: such enemies are they of the salvation of men.

Matthew 12:3-4 — Homily on the Gospel of Matthew 39

How then doth Jesus defend His disciples? "Have ye not read," saith He, "what David did in the temple, when he was an hungered, himself and all they that were with him? how he entered into the house of God, and did eat the show-bread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?" Thus, whereas in pleading for His disciples, He brings forward David; for Himself, it is the Father. And observe His reproving manner: "Have ye not read what David did?" For great indeed was that prophet's glory, so that Peter also afterwards pleading with the Jews, spake on this wise, "Let me freely speak unto you of the patriarch David, that he is both dead and buried." But wherefore doth He not call him by the name of his rank, either on this occasion or afterwards? Perhaps because He derived His race from him. Now had they been a candid sort of persons, He would have turned His discourse to the disciples' suffering from hunger; but abominable as they were and inhuman, He rather rehearses unto them a history. But Mark saith, "In the days of Abiathar the High Priest:" not stating what was contrary to the history, but implying that he had two names; and adds that "he gave unto him," indicating that herein also David had much to say for himself, since even the very priest suffered him; and not only suffered, but even ministered unto him. For tell me not that David was a prophet, for not even so was it lawful, but the privilege was the priests': wherefore also He added, "but for the priests only." For though he were ten thousand times a prophet, yet was he not a priest; and though he were himself a prophet, yet not so they that were with him; since to them too we know that he gave. "What then," it might be said, "were they all one with David?" Why talk to me of dignity, where there seems to be a transgression of the law, even though it be the constraint of nature? Yea, and in this way too He hath the more entirely acquitted them of the charges, in that he who is greater is found to have done the same. "And what is this to the question," one may say; "for it was not surely the Sabbath, that he transgressed?" Thou tellest me of that which is greater, and which especially shows the wisdom of Christ, that letting go the Sabbath, He brings another example greater than the Sabbath. For it is by no means the same, to break in upon a day, and to touch that holy table, which it was not lawful for any man to touch. Since the Sabbath indeed hath been violated, and that often; nay rather it is continually being violated, both by circumcision, and by many other works; and at Jericho too one may see the same to have happened; but this happened then only. So that He more than obtains the victory. How then did no man blame David, although there was yet another ground of charge heavier than this, that of the priests' murder, which had its origin from this? But He states it not, as applying himself to the present subject only.

Matthew 12:5 — Homily on the Gospel of Matthew 39

Afterwards again He refutes it in another way also. For as at first He brought in David, by the dignity of the person quelling their pride; so when He had stopped their mouths, and had put down their boasting, then He adds also the more appropriate refutation. And of what sort is this? "Know ye not, that in the temple the priests profane the Sabbath, and are blameless?" For in that other instance indeed, saith He, the emergency made the relaxation, but here is the relaxation even without emergency. He did not however at once thus refute them but first by way of permission, afterwards as insisting upon his argument. Because it was meet to draw the stronger inference last, although the former argument also had of course its proper weight. For tell me not, that it is not freeing one's self from blame, to bring forward another who is committing the same sin. For when the doer incurs no blame, the act on which he hath ventured becomes a rule for others to plead. Nevertheless He was not satisfied with this, but subjoins also what is more decisive, saying that the deed is no sin at all; and this more than anything was the sign of a glorious victory, to point to the law repealing itself, and in two ways doing so, first by the place, then by the Sabbath; or rather even in three ways, in that both the work is twofold. that is done, and with it goes also another thing, its being done by the priests; and what is yet more, that it is not even brought as a charge. "For they," saith He, "are blameless." Seest thou how many points He hath stated? the place; for He saith, "In the temple;" the persons, for they are "the priests;" the time, for He saith, "the Sabbath;" the act itself, for "they profane;" (He not having said, "they break," but what is more grievous, "they profane;") that they not only escape punishment, but are even free from blame, "for they," saith He, "are blameless." Do not ye therefore account this, He saith, like the former instance. For that indeed was done both but once, and not by a priest, and was of necessity; wherefore also they were deserving of excuse; but this last is both done every Sabbath, and by priests, and in the temple, and according to the law. And therefore again not by favor, but in a legal way, they are acquitted of the charges. For not at all as blaming them did I so speak, saith He, nor yet as freeing them from blame in the way of indulgence, but according to the principle of justice. And He seems indeed to be defending them, but it is His disciples whom He is clearing of the alleged faults. For when He saith, "those are blameless," He means, "much more are these." "But they are not priests." Nay, they are greater than priests. For the Lord of the temple Himself is here: the truth, not the type.

Matthew 12:6 — Homily on the Gospel of Matthew 39

Wherefore He said also, "But I say unto you, That in this place is one greater than the temple." Nevertheless, great as the sayings were which they heard, they made no reply, for the salvation of men was not their object.

Matthew 12:7 — Homily on the Gospel of Matthew 39

Then, because to the hearers it would seem harsh, He quickly draws a veil over it, giving His discourse, as before, a lenient turn, yet even so expressing Himself with a rebuke. "But if ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless." Seest thou how again He inclines His speech to lenity, yet again shows them to be out of the reach of lenity? "For ye would not have condemned," saith He, "the guiltless." Before indeed He inferred the same from what is said of the priests, in the words, "they are guiltless;" but here He states it on His own authority; or rather, this too is out of the law, for He was quoting a prophetic saying.

Matthew 12:8 — Homily on the Gospel of Matthew 39

After this He mentions another reason likewise; "For the Son of man," saith He, "is Lord of the Sabbath day;" speaking it of Himself. But Mark relates Him to have said this of our common nature also; for He said, "The Sabbath was made for man, not man for the Sabbath." Wherefore then was he punished that was gathering the sticks? Because if the laws were to be despised even at the beginning, of course they would scarcely be observed afterwards. For indeed the Sabbath did at the first confer many and great benefits; for instance, it made them gentle towards those of their household, and humane; it taught them God's providence and the creation, as Ezekiel saith; it trained them by degrees to abstain from wickedness, and disposed them to regard the things of the Spirit. For because they could not have borne it, if when He was giving the law for the Sabbath, He had said, "Do your good works on the Sabbath, but do not the works which are evil," therefore He restrained them from all alike for, "Ye must do nothing at all," saith He: and not even so were they kept in order. But He Himself, in the very act of giving the law of the Sabbath, did even therein darkly signify that He will have them refrain from the evil works only, by the saying, "Ye must do no work, except what shall be done for your life." And in the temple too all went on, and with more diligence and double toil. Thus even by the very shadow He was secretly opening unto them the truth. Did Christ then, it will be said, repeal a thing so highly profitable? Far from it; nay, He greatly enhanced it. For it was time for them to be trained in all things by the higher rules, and it was unnecessary that his hands should be bound, who was freed from wickedness, winged for all good works; or that men should hereby learn that God made all things; or that they should so be made gentle, who are called to imitate God's own love to mankind (for He saith, "Be ye merciful, as your Heavenly Father"); or that they should make one day a festival, who are commanded to keep a feast all their life long; ("For let us keep the feast," it is said, "not with old leaven, neither with leaven of malice and wickedness; but with unleavened bread of sincerity and truth"); as neither need they stand by an ark and a golden altar, who have the very Lord of all for their inmate, and in all things hold communion with Him; by prayer, and by oblation, and by scriptures, and by almsgiving, and by having Him within them. Lo now, why is any Sabbath required, by him who is always keeping the feast, whose conversation is in Heaven?

Matthew 12:9-10 — Homily on the Gospel of Matthew 40

Again He heals on a Sabbath day, vindicating what had been done by His disciples. And the other evangelists indeed say, that He "set" the man "in the midst," and asked them, "If it was lawful to do good on the Sabbath days." See the tender bowels of the Lord. "He set him in the midst," that by the sight He might subdue them; that overcome by the spectacle they might cast away their wickedness, and out of a kind of shame towards the man, cease from their savage ways. But they, ungentle and inhuman, choose rather to hurt the fame of Christ, than to see this person made whole: in both ways betraying their wickedness; by their warring against Christ, and by their doing so with such contentiousness, as even to treat with despite His mercies to other men.

Matthew 12:10 — Homily on the Gospel of Matthew 40

And while the other evangelists say, He asked the question, this one saith, it was asked of Him. "And they asked Him," so it stands, "saying, Is it lawful to heal on the Sabbath days? that they might accuse Him." And it is likely that both took place. For being unholy wretches, and well assured that He would doubtless proceed to the healing, they hastened to take Him beforehand with their question, thinking in this way to hinder Him. And this is why they asked, "Is it lawful to heal on the Sabbath days?" not for information, but that "they might accuse Him." Yet surely the work was enough, if it were really their wish to accuse Him; but they desired to find a handle in His words too, preparing for themselves beforehand an abundance of arguments. But He in His love towards man doth this also: He answers them, teaching His own meekness, and turning it all back upon them; and points out their inhumanity. And He "setteth" the man "in the midst;" not in fear of them, but endeavoring to profit them, and move them to pity. But when not even so did He prevail with them, then was He grieved, it is said, and wroth with them for the hardness of their heart.

Matthew 12:11-12 — Homily on the Gospel of Matthew 40

"What man is there among you that shall have one sheep, and if this fall into a pit on the Sabbath days, will he not lay hold of it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days." Thus, lest they have ground of obstinacy, and of accusing him again of transgression, He convicts them by this example. And do thou mark, I pray thee, how variously and suitably in each case, He introduces His pleas for the breaking of the sabbath. Thus, first, in the case of the blind man, He doth not so much as defend Himself to them, when He made the clay: and yet then also were they blaming Him; but the manner of the creation was enough to indicate the Lord and Owner of the law. Next, in the case of the paralytic, when he carried his bed, and they were finding fault, He defends Himself, now as God, and now as man; as man, when He saith, "If a man on the Sabbath day receive circumcision, that the law should not be broken;" (and He said not "that a man should be profited"); "are ye angry at me, because I have made a man every whit whole on the Sabbath day?" As God again, when He saith, "My Father worketh hitherto, and I work." But when blamed for His disciples, He said, "Have ye not read what David did, when he was an hungered, himself and they that were with him, how he entered into the house of God, and did eat the show-bread? He brings forward the priests also. And here again; "Is it lawful to do good on the Sabbath days, or to do evil? Which of you shall have one sheep?" For He knew their love of wealth, that they were all taken up with it, rather than with love of mankind. And indeed the other evangelist saith, that He also looked about upon them when asking these questions, that by His very eye He might win them over; but not even so did they become better. And yet here He speaks only; whereas elsewhere in many cases He heals by laying on of hands also. But nevertheless none of these things made them meek; rather, while the man was healed, they by his health became worse.

Matthew 12:13 — Homily on the Gospel of Matthew 40

And yet here He speaks only; whereas elsewhere in many cases He heals by laying on of hands also. But nevertheless none of these things made them meek; rather, while the man was healed, they by his health became worse. For His desire indeed was to cure them before him, and He tried innumerable ways of healing, both by what He did in their presence, and by what He said: but since their malady after all was incurable, He proceeded to the work. "Then saith He to the man, Stretch forth thine hand. And he stretched it forth, and it was restored whole, like as the other."

Matthew 12:14 — Homily on the Gospel of Matthew 40

What then did they? They go forth, it is said, and take counsel together to slay Him. For "the Pharisees," saith the Scripture, "went out and held a council against Him, how they might destroy Him." They had received no injury, yet they went about to slay Him. So great an evil is envy. For not against strangers only, but even against our own, is it ever warring. And Mark saith, they took this counsel with the Herodians. What then doth the gentle and meek One? He withdrew, on being aware of it.

Matthew 12:15-16 — Homily on the Gospel of Matthew 40

"But when Jesus knew their devices, He withdrew Himself," it is said, "from them." Where now are they who say, miracles ought to be done? Nay, by these things He signified, that the uncandid soul is not even thereby persuaded; and He made it plain that His disciples too were blamed by them without cause. This however we should observe, that they grow fierce especially at the benefits done to their neighbors; and when they see any one delivered either from disease or from wickedness, then is the time for them to find fault, and become wild beasts. Thus did they calumniate Him, both when He was about to save the harlot, and when He was eating with publicans, and now again, when they saw the hand restored. But do thou observe, I pray thee, how He neither desists from His tender care over the infirm, and yet allays their envy. "And great multitudes followed Him, and He healed them all; and He charged them that were healed, that they should make Him known to no man." Because, while the multitudes everywhere both admire and follow Him, they desist not from their wickedness.

Matthew 12:17 — Homily on the Gospel of Matthew 40

Then, lest thou shouldest be confounded at what is going on, and at their strange frenzy, He introduces the prophet also, foretelling all this. For so great was the accuracy of the prophets, that they omit not even these things, but foretell His very journeyings, and changes of place, and the intent with which He acted therein; that thou mightest learn, how they spake all by the Spirit. For if the secrets of men cannot by any art be known, much more were it impossible to learn Christ's purpose, except the Spirit revealed it.

Matthew 12:18 — Homily on the Gospel of Matthew 40

The prophet celebrates His meekness, and His unspeakable power, and opens to the Gentiles "a great door and effectual;" he foretells also the ills that are to overtake the Jews, and signifies His unanimity with the Father. For "behold," saith He, "my servant, whom I have chosen, my beloved, in whom my soul is well pleased." Now if He chose Him, not as an adversary doth Christ set aside the law, nor as being an enemy of the lawgiver, but as having the same mind with Him, and the same objects. Then, to inform thee that this too is according to the purpose of the Father, in the beginning the prophet had assured us of this likewise, together with what had gone before; saying, "My well-beloved, in whom my soul is well pleased." For of the well-beloved it is quite evident that He did these things also according to the mind of the beloved.

Matthew 12:19 — Homily on the Gospel of Matthew 40

Then proclaiming His meekness, he saith, "He shall not strive nor cry." For His desire indeed was to heal in their presence; but since they thrust Him away, not even against this did He contend.

Matthew 12:20 — Homily on the Gospel of Matthew 40

And intimating both His might, and their weakness, he saith, "A bruised reed shall He not break." For indeed it was easy to break them all to pieces like a reed, and not a reed merely, but one already bruised. "And smoking flax shall He not quench." Here he sets forth both their anger that is kindled, and His might that is able to put down their anger, and to quench it with all ease; whereby His great mildness is signified. What then? Shall these things always be? And will He endure them perpetually, forming such frantic plots against Him? Far from it; but when He hath performed His part, then shall He execute the other purposes also. For this He declared by saying "Till He send forth judgment unto victory: and in His name shall the Gentiles trust." As Paul likewise saith, "Having in a readiness to revenge all disobedience, when your obedience is fulfilled." But what is, "when He sends forth judgment unto victory?" When He hath fulfilled all His own part, then, we are told, He will bring down upon them His vengeance also, and that a perfect vengeance. Then shall they suffer His terrors, when His trophy is gloriously set up, and the ordinances that proceed from Him have prevailed, and He hath left them no plea of contradiction, however shameless. For He is wont to call righteousness, "judgment."

Matthew 12:21 — Homily on the Gospel of Matthew 40

But not to this will His dispensation be confined, to the punishment of unbelievers only, but He will also win to Himself the whole world. Wherefore He added, "And in His name shall the Gentiles trust." Then, to inform thee that this too is according to the purpose of the Father, in the beginning the prophet had assured us of this likewise, together with what had gone before; saying, "My well-beloved, in whom my soul is well pleased." For of the well-beloved it is quite evident that He did these things also according to the mind of the beloved.

Matthew 12:22 — Homily on the Gospel of Matthew 40

"Then they brought unto Him one possessed with a devil, blind and dumb, and He healed him, insomuch that the blind and dumb both spake and saw." O wickedness of the evil spirit! he had barred up both entrances, whereby that person should have believed, as well sight as hearing; nevertheless, both did Christ open.

Matthew 12:23-24 — Homily on the Gospel of Matthew 40

"And all the people were amazed, saying, Is not this the Son of David? But the Pharisees said, This fellow doth not cast out devils, but by Beelzebub, the prince of the devils." And yet what great thing had been said? Nevertheless, not even this did they endure: to such a degree, as I have already remarked, are they ever stung by the good works done to their neighbors, and nothing grieves them so much as the salvation of men. And yet He had actually retired, and had given room for their passion to subside; but the evil was again rekindled, because a benefit was again conferred; and the evil spirit was not so indignant as they. For he indeed departed from the body, and gave place and fled away, uttering no sound; but these were endeavoring now to slay, now to defame Him. That is, their first aim not succeeding, they would fain hurt His good name. Such a thing is envy, than which no worse evil can exist. For the adulterer indeed enjoys some pleasure, such as it is, and in a short time accomplishes his proper sin; but the envious man punishes himself, and takes vengeance upon himself more than on the person whom he envies, and never ceases from his sin, but is continually engaged in the commission thereof. For as a sow in mire, and evil spirits in our hurt, so also doth he delight in his neighbor's ills; and if anything painful take place, then is he refreshed, and takes breath; accounting the calamities of others his own joys, and the blessings of others his own ills; and he considers not what pleasure may accrue to himself, but what pain to his neighbor. These men therefore were it not meet to stone and beat to death, like mad dogs, like destroying demons, like the very furies? For as beetles feed on dung, so do these men on the calamities of others, being a sort of common foes and enemies of our nature. And whereas the rest of mankind pity even a brute when it is killed, dost thou, on seeing a man receive benefits, become like a wild beast, tremble, and turn pale? Why, what can be worse than this madness? Therefore, you see, whoremongers and publicans were able to enter into the kingdom, but the envious, being within it, went out: For "the children of the kingdom," it is said, "shall be cast out." And the former, once freed from their present wickedness, attained to things which they never looked for, while these latter lost even the good things which they had; and very reasonably. For this turns a man into a devil, this renders one a savage demon. Thus did the first murder arise; thus was nature forgotten; thus the earth defiled; thus afterwards did it open its mouth, to receive yet living, and utterly destroy, Dathan, and Korah, and Abiram, and all that multitude.

Matthew 12:25-26 — Homily on the Gospel of Matthew 41

Even before now they had accused Him of this, that "by Beelzebub He casteth out the devils." But whereas then He did not rebuke them, allowing them both to know His power by His more numerous miracles, and by His teaching to learn His majesty: now, since they continued saying the same, He proceeds also to rebuke them, showing His Godhead by this first, that He made their secrets public; and secondly, by the very act of casting out the devils with ease. And indeed the accusation too was very shameless. Because, as I have said, envy seeks not what to say, but only that it may say somewhat. Yet for all that, not even so did Christ despise them, but defends Himself with the forbearance proper to Him, teaching us to be meek to our enemies; and though they say such things, as we are neither conscious of, nor have they any the least probability, not to be disturbed, nor troubled, but with all long suffering to render them an account. This then He did most especially on that very occasion, affording the strongest proof, that the things were false that were said by them. For neither was it a demoniac's part to exhibit so much meekness; it was not a demoniac's part to know men's secrets. For, in truth, both because of the exceeding impudence of such a suspicion, and because of the fear of the multitude, they durst not publicly make these charges, but were turning them in their mind. But He, to show them that He knew all that likewise, doth not set down the accusation, nor doth He expose their wickedness; but the refutation He adds, leaving it to the conscience of them that bad said it to convict them. For on one thing only was He bent, to do good to them that were sinning, not to expose them. Yet surely, if He had been minded to extend his speech in length, and to make them ridiculous, and withal to have exacted of them also the most extreme penalty, there was nothing to hinder Him. Nevertheless He put aside all these things, and looked to one object only, not to render them more contentious, but more candid, and so to dispose them better toward amendment. How then doth He plead with them? Not by allegation out of the Scriptures (for they would not so much as attend, but were sure rather to distort their meaning), but by the events of ordinary life. For "every kingdom," saith He, "divided against itself shall not stand; and a city and a house, if it be divided, is soon dissolved." For the wars from without are not so ruinous as the civil ones. Yea, and this is the case in bodies too; it is the case even in all things; but for this time He takes His illustration from those that are more publicly known. And yet, what is there more powerful on earth than a kingdom? Nothing, but nevertheless it perishes if in dissension. And if in that case one throw the blame on the great burden of the affairs thereof, as breaking down by its own weight; what wouldest thou say of a city? and what of a house? Thus, Whether it be a small thing, or a great, if at dissension with itself, it perishes. If then I, having a devil, do by him cast out the devils, there is dissension and fighting among devils, and they take their stand one against another. But if they stand one against another, their strength is wasted and destroyed. "For if Satan cast out Satan" (and He said not "the devils," implying their great unanimity one with another), "he is then divided against himself;" so He speaks. But if he be divided, he is become weaker, and is ruined; and if he be ruined, how can he cast out another? Seest thou how great the absurdity of the accusation, how great the folly, the inconsistency? Since it is not for the same persons to say first, that He stands, and casts out devils, and then to say, that He stands by that, which it was likely would be the cause of His undoing.

Matthew 12:27-28 — Homily on the Gospel of Matthew 41

This then being the first refutation, the next after it is that which relates to the disciples. For not always in one way only, but also in a second and third, He solves their objections, being minded most abundantly to silence their shamelessness. Which sort of thing He did also with respect to the Sabbath, bringing forward David, the priests, the testimony that saith, "I will have mercy, and not sacrifice," the cause of the Sabbath, for which it was ordained; "for the Sabbath," saith He," was for man." This then He doth in the present case also: where after the first He proceeds to a second refutation, plainer than the former. "For if I," saith He, "by Belezebub cast out devils, by whom do your sons cast them out?" See here too His gentleness. For He said not, "my disciples," nor, "the apostles," but "your sons;" to the end that if indeed they were minded to return to the same nobleness with them, they might derive hence a powerful spring that way; but if they were uncandid, and continued in the same course, they might not thenceforth be able to allege any plea, though ever so shameless. But what He saith is like this, "By whom do the apostles cast them out?" For in fact they were doing so already, because they had received authority from Him, and these men brought no charge against them; their quarrel not being with the acts, but with the person only. As then it was His will to show that their sayings arose only from their envy against Him, He brings forward the apostles; thus: If I so cast them out, much more those, who have received their authority from me. Nevertheless, no such thing have ye said to them. How then bring ye these charges against me, the author of their doings, while acquitting them of the accusations? This, however, will not free you from your punishment, rather it will condemn you the more. Therefore also He added, "They shall be your judges." For when persons from among you, and having been practised in these things, both believe me and obey, it is most clear that they will also condemn those who are against me both in deed and word. "But if I cast out devils by the Spirit of God, then the Kingdom of God is come unto you." What means "the Kingdom"? "My coming." See how again He conciliates and soothes them, and draws them to the knowledge of Himself, and signifies that they are warring with their own good, and contentious against their own salvation. "For whereas ye ought to rejoice," saith He, "and leap for joy, that One is come bestowing those great and unutterable blessings, hymned of old by the prophets, and that the time of your prosperity is at hand; ye do the contrary; so far from receiving the blessings, you do even speak ill of them, and frame accusations that have no real being." Now Matthew indeed saith, "If I by the Spirit of God cast out"; but Luke, "If I by the finger of God cast out the devils:" implying that to cast out devils is a work of the greatest power, and not of any ordinary grace. And He means indeed that from these things they should infer and say, If this be so, then the Son of God is come. This, however, He saith not, but in a reserved way, and so as not to be galling to them, He darkly intimates it by saying, "Then the kingdom of God is Come unto you." Seest thou exceeding wisdom? By the very things which they were blaming, He showed His presence shining forth. Then, to conciliate them, He said not simply, "The Kingdom is come," but, "unto you," as though He had said, To you the good things are come; wherefore then feel displeased at your proper blessings? why war against your own salvation? This is that time, which the prophets long ago foretold: this, the sign of that advent which was celebrated by them, even these things being wrought by divine power. For the fact indeed, that they are wrought, yourselves know; but that they are wrought by divine power, the deeds themselves cry out. Yea, and it is impossible that Satan should be stronger now; rather he must of abs…

Matthew 12:29 — Homily on the Gospel of Matthew 41

Having then uttered His second refutation, He adds also a third, thus saying: "How can one enter into the strong man's house, and spoil his goods, except he first bind the strong man, and then spoil his goods?" For that Satan cannot possibly cast out Satan is evident from what hath been said; but that neither in any other way is it possible to cast him out, except one first get the better of him, this too is acknowledged by all. What then is established hereby? The former statement, with more abundant evidence. "Why, I am so far," saith He, "from using the devil as an ally, that I make war upon him, and bind him; and an infallible proof thereof is the plundering of his goods." See how the contrary is proved, of what they were attempting to establish. For whereas they wished to show, that not by His own power doth He cast out devils, He shows that not only the devils, but even their very chief leader is held by Him bound with all authority; and that over him, before them, did He prevail by His own power. And this is evident from the things that are done. For if he be the prince, and they subjects, how, except he were worsted, and made to bow down, could they have been spoiled? And here His saying seems to me to be a prophecy likewise. For not only, I suppose, are the evil spirits the goods of the devil, but also the men that are doing his works. Therefore to declare that He doth not only cast out devils, but also will drive away all error from the world, and will put down his sorceries, and make all his arts useless, He said these things. And He said not, He will take away, but "He will spoil," to express what is done with authority. But He calls him "strong," not because he is so by nature, God forbid, but declaring his former tyranny, which arose from our remissness.

Matthew 12:30 — Homily on the Gospel of Matthew 41

"He that is not with me is against me, and he that gathereth not with me scattereth abroad." Behold also a fourth refutation. For what is my desire? saith He. To bring men to God, to teach virtue, to proclaim the kingdom. What, that of the devil, and the evil spirits? The contrary to these. How then should he that gathers not with me, nor is at all with me, be likely to co-operate with me? And why do I say co-operate? Nay, on the contrary, his desire is rather to scatter abroad my goods. He then who is so far from cooperating that he even scatters abroad, how should he have exhited such unanimity with me, as with me to cast out the devils? Now it is a natural surmise that He said this not of the devil only, but Himself also of Himself, as being for His part against the devil, and scattering abroad his goods. And how, one may say, is he that is not with me against me? By this very fact, of his not gathering. But if this be true, much more he that is against him. For if he that doth not co-operate is an enemy, much more he that wages war. But all these things He saith, to indicate His enmity against the devil, how great and unspeakable it is. For tell me, if thou must go to war with any one, he that is not willing to fight on thy side, by this very fact is he not against thee? And if elsewhere He saith, "He that is not against you is for you," it is not contrary to this. For here He signified one actually against them, but there He points to one who in part is on their side: "For they cast out devils," it is said "in Thy name." But to me He seems here to be hinting also at the Jews, setting them on the devil's side. For they too were against Him, and were scattering what He gathered. As to the fact that He was hinting at them also, He declared it by speaking thus, "Therefore I say unto you, that all manner of sin and blasphemy shall be forgiven unto men."

Matthew 12:31-32 — Homily on the Gospel of Matthew 41

Thus having defended Himself, and refuted their objection, and proved the vanity of their shameless dealings, He proceeds to alarm them. For this too is no small part of advice and correction, not only to plead and persuade, but to threaten also; which He doth in many passages, when making laws and giving counsel. And though the saying seem to have much obscurity, yet if we attend, its solution will prove easy. First then it were well to listen to the very words: "All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy of the Holy Ghost shall not be forgiven unto them. And whosoever speaketh a word against the Son of Man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to Come." What now is it that He affirms? Many things have ye spoken against me; that I am a deceiver, an adversary of God. These things I forgive you on your repentance, and exact no penalty of you; but blasphemy against the Spirit shall not be forgiven, no, not to those who repent. And how can this be right? For even this was forgiven upon repentance. Many at least of those who said these words believed afterward, and all was forgiven them. What is it then that He saith? That this sin is above all things unpardonable. Why so? Because Himself indeed they knew not, who He might be, but of the Spirit they received ample experience. For the prophets also by the Spirit said whatever they said; and indeed all in the Old Testament had a very high notion of Him. What He saith, then, is this: Be it so: ye are offended at me, because of the flesh with which I am encompassed: can ye say of the Spirit also, We know it not? And therefore is your blasphemy unpardonable, and both here and hereafter shall ye suffer punishment. For many indeed have been punished here only (as he who had committed fornication, as they who partook unworthily of the mysteries, amongst the Corinthians); but ye, both here and hereafter. Now as to your blasphemies against me, before the cross, I forgive them: and the daring crime too of the cross itself; neither shall ye be condemned for your unbelief alone. (For neither had they, that believed before the cross, perfect faith. And on many occasions He even charges them to make Him known to no man before the Passion; and on the cross He said that this sin was forgiven them.) But as to your words touching the Spirit, they will have no excuse. For in proof that He is speaking of what was said of Him before the crucifixion, He added, "Whosoever shall speak a word against the Son of Man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost," there is no more forgiveness. Wherefore? Because this is known to you; and the truths are notorious which you harden yourselves against. For though ye say that ye know not me; yet of this surely ye are not ignorant, that to cast out devils, and to do cures, is a work of the Holy Ghost. It is not then I only whom ye are insulting, but the Holy Ghost also. Wherefore your punishment can be averted by no prayers, neither here nor there. For so of men, some are punished both here, and there, some here only, some there only, others neither here nor there. Here and there, as these very men (for both here did they pay a penalty, when they suffered those incurable ills at the taking of their city, and there shall they undergo a very grievous one), as the inhabitants of Sodom; as many others. There only, as the rich man who endured the flames, and had not at his command so much as a drop of water. Here, as he that had committed fornication amongst the Corinthians. Neither here nor there, as the apostles, as the prophets, as the blessed Job; for their sufferings were not surely in the way of punishment, but as contests and wrestlings. Let us labor, therefore, to be of the same part with these: or if not with these, at least with them that wash away their sins here. For fearful ind…

Matthew 12:33 — Homily on the Gospel of Matthew 42

Again in another way He shames them, and is not content with His former refutations. But this He doth, not freeing Himself from accusations, (for what went before was quite enough), but as wishing to amend them. Now His meaning is like this: none of you hath either found fault about the persons healed, as not being healed; nor hath said, that it is an evil thing to deliver one from a devil. For though they had been ever so shameless, they could not have said this. Since therefore they brought no charge against the works, but were defaming the Doer of them, He signifies that this accusation is against both the common modes of reasoning, and the congruity of the circumstances. A thing of aggravated shamelessness, not only to interpret maliciously, but also to make up such charges as are contrary to men's common notions. And see how free He is from contentiousness. For He said not, "Make the tree good, forasmuch as the fruit also is good;" but, most entirely stopping their mouths, and exhibiting His own considerateness, and their insolence, He saith, Even if ye are minded to find fault with my works, I forbid it not at all, only bring not inconsistent and contradictory charges. For thus were they sure to be most clearly detected, persisting against what was too palpable. Wherefore to no purpose is your maliciousness, saith He, and your self-contradictory statements. Because in truth the distinction of the tree is shown by the fruit, not the fruit by the tree; but ye do the contrary. For what if the tree be the origin of the fruit; yet it is the fruit that makes the tree to be known. And it were consistent, either in blaming us to find fault with our works too, or praising these, to set us who do them free from these charges. But now ye do the contrary; for having no fault to find with the works, which is the fruit, ye pass the opposite judgment upon the tree, calling me a demoniac; which is utter insanity. Yea, and what He had said before, this He establishes now also; that a good tree cannot bring forth evil fruit, nor again can the converse be. So that their charges were against all consistency and nature.

Matthew 12:34 — Homily on the Gospel of Matthew 42

Then since He is arguing not for Himself, but for the Spirit, He hath dealt out His reproof even as a torrent, saying, "O generation of vipers, how can ye, being evil, speak good things?" Now this is at once to accuse, and to give demonstration of His own sayings from their case. For behold, saith He, ye being evil trees, cannot bring forth good fruit. I do not then marvel at your talking thus: for ye were both ill nurtured, being of wicked ancestors, and ye have acquired a bad mind. And see how carefully, and without any hold for exception, He hath expressed His accusations: in that He said not, "How can ye speak good things, being a generation of vipers? (for this latter is nothing to the former): but, "How can ye, being evil, speak good things?" But He called them "broods of vipers," because they prided themselves on their forefathers. To signify therefore that they had no advantage thereby, He both casts them out from their relationship to Abraham, and assigns them forefathers of kindred disposition, having stripped them of that ground of illustriousness. "For out of the abundance of the heart the mouth speaketh." Here again He indicates His Godhead, which knew their secrets: and that not for words only, but also for wicked thoughts, they shall suffer punishment; and that He knows it all, as God. And He saith, that it is possible even for men to know these things; for this is a natural consequence, that when wickedness is overflowing within, its words should be poured forth through the lips. So that when thou hearest a man speak wicked words, do not suppose only so much wickedness to be in him as the words display, but conjecture the fountain to be much more abundant; for that which is spoken outwardly, is the superabundance of that which is within. See how vehemently He reprehends them. For if what they had said is so evil, and is of the very mind of the devil, consider the root and well-spring of their words, how far that must reach. And this is naturally the case; for while the tongue through shame often pours not forth all its wickedness at once, the heart having no human witness, fearlessly gives birth to whatever evils it will; for of God it hath not much regard. Since then men's sayings come to examination: and are set before all, but the heart is concealed; therefore the evils of the former grow less, while those of the latter increase. But when that within is multiplied, all that hath been awhile hidden comes forth with a violent gushing. And as persons vomiting strive at first to keep down the humors that force their way out, but, when they are overcome, cast forth much abomination; so do they that devise evil things, and speak ill of their neighbors. And what can be more barbarous than this, to overlook our soul that is more precious than all, abused by so many adulterers, and so long companying with them, even until they are sated; which will never be.

Matthew 12:35 — Homily on the Gospel of Matthew 42

"A good man out of his good treasure," saith He, "bringeth forth good things, and an evil man out of his evil treasure bringeth forth evil things." For think not by any means, saith He, that it is so in respect of wickedness only, for in goodness also the same occurs: for there too the virtue within is more than the words without. By which He signified, that both they were to be accounted more wicked than their words indicated, and Himself more perfectly good than His sayings declared. And He calls it "a treasure," indicating its abundance.

Matthew 12:36 — Homily on the Gospel of Matthew 42

Then again He fences them in with great terror. For think not at all, saith He, that the thing stops at this, that is, at the condemnation of the multitude; nay, for all that do wickedly in such things shall suffer the utmost punishment. And He said not, "ye," partly in order to instruct our whole race, partly to make His saying the less burdensome. "But I say unto you," this is His word, "that every idle word that men shall speak, they shall give account thereof in the day of judgment." And that is idle, which is not according to the fact, which is false, which hath in it unjust accusation; and some say, that which is vain also, for instance, provoking inordinate laughter, or what is filthy, and immodest, and coarse.

Matthew 12:36-37 — Homily on the Gospel of Matthew 42

Then again He fences them in with great terror. For think not at all, saith He, that the thing stops at this, that is, at the condemnation of the multitude; nay, for all that do wickedly in such things shall suffer the utmost punishment. And He said not, "ye," partly in order to instruct our whole race, partly to make His saying the less burdensome. "But I say unto you," this is His word, "that every idle word that men shall speak, they shall give account thereof in the day of judgment." And that is idle, which is not according to the fact, which is false, which hath in it unjust accusation; and some say, that which is vain also, for instance, provoking inordinate laughter, or what is filthy, and immodest, and coarse. "For by thy words thou shall be justified, and by thy words thou shall be condemned." Seest thou how far the tribunal is from invidiousness? how favorable the account required? For not upon what another hath said of thee, but from what thou hast thyself spoken, will the Judge give His sentence; which is of all things the very fairest: since surely with thee it rests, either to speak, or not to speak. Wherefore not those that are slandered, but the slanderers, have need to be anxious and to tremble. For the former are not constrained to answer for themselves touching the evil things which are said of them, but the latter will, for the evil they have spoken; and over these impends the whole danger. So that the persons censured should be without anxiety, not being to give account of the evil that others have said; but the censurers have cause to be in anxiety, and to tremble, as being themselves to be dragged before the judgment-seat in that behalf. For this is indeed a diabolical snare, and a sin having in it no pleasure, but harm only. Yea, and such an one is laying up an evil treasure in his soul. And if he that hath an evil humor in him doth himself first reap the fruits of the malady, much more he that is treasuring up in himself what is more bitter than any bile, I mean, wickedness, will suffer the utmost evils, gathering unto himself a grievous disease. And it is evident from the things that He vomits out. For if they pain others so much, far more the soul that gives them birth.

Matthew 12:37 — Homily on the Gospel of Matthew 42

"For by thy words thou shall be justified, and by thy words thou shall be condemned." Seest thou how far the tribunal is from invidiousness? how favorable the account required? For not upon what another hath said of thee, but from what thou hast thyself spoken, will the Judge give His sentence; which is of all things the very fairest: since surely with thee it rests, either to speak, or not to speak. Wherefore not those that are slandered, but the slanderers, have need to be anxious and to tremble. For the former are not constrained to answer for themselves touching the evil things which are said of them, but the latter will, for the evil they have spoken; and over these impends the whole danger. So that the persons censured should be without anxiety, not being to give account of the evil that others have said; but the censurers have cause to be in anxiety, and to tremble, as being themselves to be dragged before the judgment-seat in that behalf. For this is indeed a diabolical snare, and a sin having in it no pleasure, but harm only. Let us flee therefore from this sin, and neither in words nor deeds do our neighbors wrong. For He said not, If thou slander, and summon a court of justice, but simply, If thou speak evil, though within thyself, even so shall thou suffer the utmost punishment. Though it be true which thou hast said, though thou have spoken upon conviction, even so shall vengeance come upon thee. For not according to what the other hath done, but according to what thou hast spoken, will God pass sentence; "for by thy words thou shall be condemned," saith He. Art thou not told that the Pharisee also spake the truth, and affirmed what was manifest to all men, without discovering what was hidden? Nevertheless, he paid the utmost penalty. But if we ought not to accuse men of things which are acknowledged, much less of those which are disputed; nay, for the offender hath a judge. Do not now, I warn thee, seize upon the privilege of the Only Begotten. For Him is the throne of judgment reserved.

Matthew 12:38 — Homily on the Gospel of Matthew 43

Could then anything be more foolish than these men (not more impious only), who after so many miracles, as though none had been wrought, say, "We would see a sign from Thee?" With what intent then did they so speak? That they might lay hold of Him again. For since by His words He had stopped their mouths, once and twice and often, and had checked their shameless tongue, they come to His works again. At which also the evangelist marvelling again, said, "Then certain of the scribes answered Him, asking a sign." "Then," when? When they ought to be stooping before Him, to admire, to be amazed and give way, "then" they desist not from their wickedness. And see their words too, teeming with flattery and dissimulation. For they thought to draw Him towards them in that way. And now they insult, now they flatter Him; now calling Him a demoniac, now again "Master," both out of an evil mind, how contrary soever the words they speak.

Matthew 12:39 — Homily on the Gospel of Matthew 43

Wherefore also He rebukes them severely. And when they were questioning Him roughly and insulting Him, He reasoned with them gently; when they were flattering; reproachfully, and with great severity; implying that He is superior to either passion, and is neither at the one time moved to anger, nor at the other softened by flattery. And see His reproach, that it is not merely hard words, but contains a demonstration of their wickedness. For what saith He? "An evil and adulterous generation seeketh after a sign." Now what He saith is to this effect: What marvel if ye behave so to me who have been hitherto unknown to you when even to the Father, of whom ye have had so much experience, ye have done the very same? forsaking Him, ye have run unto the devils, drawing to yourselves wicked lovers. With this Ezekiel too was continually upbraiding them. Now by these sayings He signified Himself to be of one accord with His Father, and them to be doing nothing new; He was also unfolding their secrets, how with hypocrisy and as enemies they were making their demand. Therefore He called them "an evil generation," because they have been always ungrateful towards their benefactors; because upon favors they become worse, which belongs to extreme wickedness. And He called it "adulterous," declaring both their former and their present unbelief; whereby He implies Himself again to be equal to the Father, if at least the not believing Him makes it "adulterous." Then, after His reproach, what saith He? "There shall no sign be given to it, but the sign of Jonas the prophet." Now is He striking the first note of the doctrine of His resurrection, and confirming it by the type. What then? one may say; was no sign given it? None was given to it on asking. For not to bring in them did He work His signs (for He knew them to be hardened), but in order to amend others. Either then this may be said, or that they were not to receive such a sign as that was. For a sign did befall them, when by their own punishment they learnt His power. Here then He speaks as threatening, and with this very meaning obscurely conveyed: as if He said, innumerable benefits have I showed forth, none of these hath drawn you to me, neither were ye willing to adore my power. Ye shall know therefore my might by the contrary tokens, when ye shall see your city cast down to the ground, the walls also dismantled, the temple become a ruin; when ye shall be cast out both from your former citizenship and freedom, and shall again go about everywhere, houseless and in exile. (For all these things came to pass after the cross.) These things therefore shall be to you for great signs. And indeed it is an exceeding great sign, that their ills remain unchanged; that although ten thousand have attempted it, no one hath been able to reverse the judgment once gone forth against them.

Matthew 12:39 — Homily on the Gospel of Matthew 88

This is the sign which before He had promised to give them when they asked it, saying, "An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas;" meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, "When ye have lifted up the Son of Man, then shall ye know that I am He." And what He saith is to this purport: "When ye have crucified me, and think ye have overcome me, then, above all, shall ye know my might." For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its power.

Matthew 12:40 — Homily 38 on First Corinthians

But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, "As Jonah was three days and three nights in the whale's belly, so shall also the Son of Man be three days and three nights in the heart of the earth." [Matthew 12:40] By the bush in the desert. For even as that burned, yet was not consumed, [Exodus 3:2] so also that body died indeed, but was not holden of death continually. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again.

Matthew 12:40 — Homily on the Gospel of Matthew 43

"For as Jonas," saith He, "was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." Thus, He said not indeed openly that He should rise again, since they would have even laughed Him to scorn, but He intimated it in such manner, that they might believe Him to have foreknown it. For as to their being aware of it, they say to Pilate, "That deceiver said," these are their words, "while He was yet alive, After three days I will rise again;" and yet we know His disciples were ignorant of this; even as they had been beforehand more void of understanding than these: wherefore also these became self-condemned. But see how exactly He expresses it, even though in a dark saying. For He said not, "In the earth," but, "In the heart of the earth;" that He might designate His very sepulchre, and that no one might suspect a mere semblance. And for this intent too did He allow three days, that the fact of His death might be believed. For not by the cross only doth He make it certain, and by the sight of all men, but also by the time of those days. For to the resurrection indeed all succeeding time was to bear witness; but the cross, unless it had at the time many signs bearing witness to it, would have been disbelieved; and with this disbelief would have gone utter disbelief of the resurrection also. Therefore He calls it also a sign. But had He not been crucified, the sign would not have been given. For this cause too He brings forward the type, that the truth may be believed. For tell me, was Jonah in the whale's belly a mere appearance? Nay, thou canst not say so. Therefore neither was Christ in the heart of the earth such. For surely the type is not in truth, and the truth in mere appearance. For this cause we every where show forth His death, both in the mysteries, and in baptism, and in all the rest. Therefore Paul also cries with a clear voice, "God forbid that I should glory, save in the cross of our Lord Jesus Christ." Whence it is clear, that they who are diseased in Marcion's way are children of the devil, blotting out these truths, to avoid the annulling whereof Christ did so many things, while to have them annulled the devil took such manifold pains: I mean, His cross and His passion. Therefore He said elsewhere also, "Destroy this temple, and in three days I will raise it up:" and, "The days will come when the Bridegroom shall be taken away from them:" and here, "There shall no sign be given it, but the sign of Jonas the prophet:" declaring both that He should die for them, and that they would profit nothing; for this He afterwards declared. Nevertheless, even with this knowledge He died: so great was His tender care.

Matthew 12:41-42 — Homily on the Gospel of Matthew 43

For to hinder thy supposing that the result would be such with the Jews as with the Ninevites; that they would be converted, and that as in their case He established the tottering city, and converted the barbarians, so these too should turn unto Him after His resurrection; hear how He declares altogether the contrary. For that they should reap no good from hence in respect of their own benefit, but rather suffer incurable ills, this too He went on to declare by the parable of the evil spirit. But for the present He is justifying their future sufferings, signifying that they would suffer justly. For their calamities and their desolation He represents by that similitude; but up to this time He is indicating the justice of their having to suffer all these things: which also in the Old Testament was His wont. Thus when about to destroy Sodom, He first defended Himself to Abraham, by showing the desolation and rareness of virtue, when indeed not even ten men were found in so many cities, who had made it their rule to live chastely. And to Lot also in like manner, He first signifies their inhospitality and their unnatural lusts, and then He brings the fire on them. And with regard to the deluge again He did the selfsame thing, by His acts excusing Himself to Noah. And also to Ezekiel in like manner, when He caused him dwelling in Babylon to see men's evil deeds in Jerusalem. And yet again to Jeremiah, when He said, "Pray not," excusing Himself He added, "Seest thou not what they do?" And everywhere He doeth the selfsame thing, as here also. For what saith He? "The men of Nineveh shall rise up, and shall condemn this generation, because they repented at the preaching of Jonas, and, behold, a greater than Jonas is here." For he was a servant, but I am the Master; and he came forth from the whale, but I rose from death; and he proclaimed destruction, but I am come preaching the good tidings of the kingdom. And they indeed believed without a sign, but I have exhibited many signs. And they indeed heard nothing more than those words, but I have given a spring to every kind of self-denial. And he came being ministered unto, but I the very Master and Lord of all am come not threatening, not demanding an account, but bringing pardon. And they were barbarians, but these have conversed with unnumbered prophets. And of him no man had foretold, but of me all, and the facts agreed with their words. And he indeed, when he was to go forth, ran away that he might not be ridiculed; but I, knowing that I am both to be crucified and mocked, am come. And while he did not endure so much as to be reproached for them that were saved, I underwent even death, and that the most shameful death, and after this I sent others again. And he was a strange sort of person, and an alien, and unknown; but I a kinsman after the flesh, and of the same forefathers. And many more topics too might any one collect, were he to seek diligently for more. But He stops not even at this, but adds also another example, saying, "And the queen of the south shall rise up in judgment with this generation, and shall condemn them, because she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here." This was more than the former. For Jonah went unto them, but the queen of the south waited not for Solomon to come to her, but went herself unto him, although she was both a woman, and a barbarian, and at so great a distance, no threat laid upon her, nor being in fear of death, but simply through the love of wise words. "But behold even a greater than Solomon is here." For in that case the woman came, but here I have come. And she indeed rose up from the uttermost parts of the earth, but I go about cities and villages. And his discourse was of trees and various kinds of wood, which could do no great good to his visitor: but mine, of secret things, and most awful mysteries.

Matthew 12:41 — Homily on the Gospel of Matthew 43

For what saith He? "The men of Nineveh shall rise up, and shall condemn this generation, because they repented at the preaching of Jonas, and, behold, a greater than Jonas is here." For he was a servant, but I am the Master; and he came forth from the whale, but I rose from death; and he proclaimed destruction, but I am come preaching the good tidings of the kingdom. And they indeed believed without a sign, but I have exhibited many signs. And they indeed heard nothing more than those words, but I have given a spring to every kind of self-denial. And he came being ministered unto, but I the very Master and Lord of all am come not threatening, not demanding an account, but bringing pardon. And they were barbarians, but these have conversed with unnumbered prophets. And of him no man had foretold, but of me all, and the facts agreed with their words. And he indeed, when he was to go forth, ran away that he might not be ridiculed; but I, knowing that I am both to be crucified and mocked, am come. And while he did not endure so much as to be reproached for them that were saved, I underwent even death, and that the most shameful death, and after this I sent others again. And he was a strange sort of person, and an alien, and unknown; but I a kinsman after the flesh, and of the same forefathers. And many more topics too might any one collect, were he to seek diligently for more.

Matthew 12:42 — Homily on the Gospel of Matthew 43

But He stops not even at this, but adds also another example, saying, "And the queen of the south shall rise up in judgment with this generation, and shall condemn them, because she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here." This was more than the former. For Jonah went unto them, but the queen of the south waited not for Solomon to come to her, but went herself unto him, although she was both a woman, and a barbarian, and at so great a distance, no threat laid upon her, nor being in fear of death, but simply through the love of wise words. "But behold even a greater than Solomon is here." For in that case the woman came, but here I have come. And she indeed rose up from the uttermost parts of the earth, but I go about cities and villages. And his discourse was of trees and various kinds of wood, which could do no great good to his visitor: but mine, of secret things, and most awful mysteries.

Matthew 12:43-45 — Homily on the Gospel of Matthew 43

When therefore He had condemned them, having proved most amply that they were sinning inexcusably, and that their disobedience arose from their own perverseness not from their Teacher's inability, and when He had demonstrated this as well by many other arguments, as also by the Ninevites, and by the queen: then He speaks also of the punishment that should overtake them, darkly indeed, yet He doth speak of it, interweaving an intense fear in His narration. "For when," saith He, "the unclean spirit is gone out of the man, he walketh through dry places, seeking rest; and finding none, he saith, I will return to my house from whence I came out; and when he is come, he findeth it empty, and swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there, and the last state of that man is worse than the first. Even so shall it be also unto this generation." By this He signifies, that not only in the world to come, but here too they should suffer most grievously. For since He had said, "The men of Nineveh shall rise up in judgment, and shall condemn this generation;" lest, on account of the postponement of the time, they should despise and grow more careless, by this He brings His terror close upon them. Wherewith the prophet Hosea likewise threatening them said, that they should be "even as the prophet that is beside himself, the man that is carried away by a spirit;" that is to say, as the madmen, and distracted by evil spirits, even the false prophets. For here, by "a prophet that is beside himself," he means the false prophet, such as are the augurs. Much to the same effect Christ also tells them, that they shall suffer the utmost evils. Seest thou how from everything He urges them to attend to His sayings; from things present, from things to come; by those who had approved themselves (the Ninevites, I mean, and that queen), and by the offending Tyrians and Sodomites? This did the prophets likewise, bringing forward the sons of the Rechabites, and the bride that forgetteth not her proper ornament and her girdle, and "the ox that knoweth his owner, and the ass that remembereth his crib." Even so here too, when He had by a comparison set forth their perverseness, He speaks afterwards of their punishment also. What then can the saying mean? As the possessed, saith He, when delivered from that infirmity, should they be at all remiss, draw upon themselves their delusion more grievous than ever: even so is it with you. For before also ye were possessed by a devil, when ye were worshipping idols, and were slaying your sons to the devils, exhibiting great madness; nevertheless I forsook you not, but cast out that devil by the prophets; and again in my own person I am come, willing to cleanse you more entirely. Since then you will not attend, but have wrecked yourselves in greater wickedness (for to kill prophets was a crime not nearly so great and grievous as to slay Him); therefore your sufferings will be more grievous than the former, those at Babylon, I mean, and in Egypt, and under the first Antiochus. Because what things befell them in the time of Vespasian and Titus, were very far more grievous than those. Wherefore also He said, "There shall be great tribulation, such as never was, neither shall be." But not this only doth the illustration declare, but that they should be also utterly destitute of all virtue, and more assailable by the power of the devils, than at that time. For then even although they sinned, yet were there also among them such as acted uprightly, and God's providence was present with them, and the grace of the Spirit, tending, correcting, fulfilling all its part; but now of this guardianship too they shall be utterly deprived; so He tells them; so that there is now both a greater scarcity of virtue, and a more intense affliction, and a more tyrannical operation of the devils. Ye know accordingly even in our generation, when he who s…

Matthew 12:46-50 — Homily on the Gospel of Matthew 44

That which I was lately saying, that when virtue is wanting all things are vain, this is now also pointed out very abundantly. For I indeed was saying, that age and nature, and to dwell in the wilderness, and all such things, are alike unprofitable, where there is not a good mind; but to-day we learn in addition another thing, that even to have borne Christ in the womb, and to have brought forth that marvellous birth, hath no profit, if there be not virtue. And this is hence especially manifest. "For while He yet talked to the people," it is said, "one told Him, Thy mother and Thy brethren seek Thee. But He saith, who is my mother, and who are my brethren?" And this He said, not as being ashamed of His mother, nor denying her that bare Him; for if He had been ashamed of her, He would not have passed through that womb; but as declaring that she hath no advantage from this, unless she do all that is required to be done. For in fact that which she had essayed to do, was of superfluous vanity; in that she wanted to show the people that she hath power and authority over her Son, imagining not as yet anything great concerning Him; whence also her unseasonable approach. See at all events both her self-confidence and theirs. Since when they ought to have gone in, and listened with the multitude; or if they were not so minded, to have waited for His bringing His discourse to an end, and then to have come near; they call Him out, and do this before all, evincing a superfluous vanity, and wishing to make it appear, that with much authority they enjoin Him. And this too the evangelist shows that he is blaming, for with this very allusion did he thus express himself, "While He yet talked to the people;" as if he should say, What? was there no other opportunity? Why, was it not possible to speak with Him in private? And what was it they wished to say? For if it were touching the doctrines of the truth, they ought to have propounded these things publicly, and stated them before all, that the rest also might have the benefit: but if about other matters that concerned themselves, they ought not to have been so urgent. For if He suffered not the burial of a father, lest the attendance on Him should be interrupted, much less ought they to have stopped His discourse to the people, for things that were of no importance. Whence it is clear, that nothing but vainglory led them to do this; which John too declares, by saying, "Neither did His brethren believe on Him;" and some sayings too of theirs he reports, full of great folly; telling us that they were for dragging Him to Jerusalem, for no other purpose, but that they themselves might reap glory from His miracles. "For if thou do these things," it is said, "show Thyself to the world. For there is no man that doeth anything in secret, and seeketh himself to be manifest;" when also He Himself rebuked them, attributing it to their carnal mind. That is, because the Jews were reproaching Him, and saying, "Is not this the carpenter's son, whose father and mother we know? and His brethren, are not they with us?" they, willing to throw off the disparagement caused by His birth, were calling Him to the display of His miracles. For this cause He quite repels them, being minded to heal their infirmity; since surely, had it been His will to deny His mother, He would have denied her then, when the Jews were reproaching Him. But as it is, we see that He takes so great care of her, as even at the very cross to commit her to the disciple whom He loved most of all, and to give him a great charge concerning her. But now He doth not so, out of care for her, and for His brethren. I mean, because their regard for Him was as towards a mere man, and they were vainglorious, He casts out the disease, not insulting, but correcting them. But do thou, I pray, examine not the words only, which contain a moderate reproof, but also the unbecoming conduct of His brethren, and the boldness wherewith they had been bold and wh…

Matthew 12:46 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xliv.) But mart the loftiness of His brethrena; when they should have come in and heartened with the crowd, or if they would not this, to have waited the end of His speech, and then to have approached Him—they on the contrary call Him out to them, and do this before the multitude, therein showing their superabundant love of honour, and also, that with all authority they lay their commands upon Christ. This the Evangelist covertly hints when he says, While he yet spake; as much as to say, Was there no other time? But what did they seek to say? Was it aught of the dogmas of truth? then should they have brought it forth before all, that all might profit thereby. But if of other things that concerned themselves alone, they should not have called Him in such haste, whence it is plain that they did this out of vain glory.

Matthew 12:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For He said not, Go and say unto her, She is not My mother, but continues His discourse to him that had brought Him word; as it follows; But he answered and said unto him that told him, Who is my mother? and who are my brethren? But had He desired to disown His mother, He would have done it at the time when the Jews cast His birth in His teeth.

Matthew 12:50 — Homily on the Gospel of Matthew 44

Knowing therefore these things, let us neither pride ourselves on children that are of good report, unless we have their virtue; nor upon noble fathers, unless we be like them in disposition. For it is possible, both that he who begat a man should not be his father, and that he who did not beget him should be. Therefore in another place also, when some woman had said, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked;" He said not, "The womb bare me not, neither did I suck the paps," but this, "Yea rather, blessed are they that do the will of my Father." Seest thou how on every occasion He denies not the affinity by nature, but adds that by virtue? And His forerunner too, in saying, "O generation of vipers, think not to say, We have Abraham to our father," means not this, that they were not naturally of Abraham, but that it profits them nothing to be of Abraham, unless they had the affinity by character; which Christ also declared, when He said, "If ye were Abraham's children, ye would do the works of Abraham;" not depriving them of their kindred according to the flesh, but teaching them to seek after that affinity which is greater than it, and more real. This then He establishes here also, but in a manner less invidious, and more measured, as became Him speaking to His mother. For He said not at all, "She is not my mother, nor are those my brethren, because they do not my will;" neither did He declare and pronounce judgment against them; but He yet left in it their own power to choose, speaking with the gentleness that becomes Him. "For he that doeth," saith He, "the will of my Father, this is my brother, and sister, and mother." Wherefore if they desire to be such, let them come this way. And when the woman again cried out, saying, "Blessed is the womb that bare Thee," He said not, "She is not my mother," but, "If she wishes to be blessed, let her do the will of my Father. For such a one is both brother, and sister, and mother." Oh honor! oh virtue! Unto what a height doth she lead up him that follows after her! How many women have blessed that holy Virgin, and her womb, and prayed that they might become such mothers, and give up all! What then is there to hinder? For behold, He hath marked out a spacious road for us; and it is granted not to women only, but to men also, to be of this rank, or rather of one yet far higher. For this makes one His mother much more, than those pangs did. So that if that were a subject for blessing, much more this, inasmuch as it is also more real. Do not therefore merely desire, but also in the way that leads thee to thy desire walk thou with much diligence.

Matthew 13:1-2 — Homily on the Gospel of Matthew 44

Having then said these words, "He came out of the house." Seest thou, how He both rebuked them, and did what they desired? Which He did also at the marriage. For there too He at once reproved her asking unseasonably, and nevertheless did not gainsay her; by the former correcting her weakness. by the latter showing His kindly feeling toward His mother. So likewise on this occasion too, He both healed the disease of vainglory, and rendered the due honor to His mother, even though her request was unseasonable. For, "in the same day," it is said, "went Jesus out of the house, and sat by the sea side." Why, if ye desire, saith He, to see and hear, behold I come forth and discourse. Thus having wrought many miracles, He affords again the benefit of His doctrine. And He "sits by the sea," fishing and getting into His net them that are on the land. But He "sat by the sea," not without a purpose; and this very thing the evangelist has darkly expressed. For to indicate that the cause of His doing this was a desire to order His auditory with exactness, and to leave no one behind His back, but to have all face to face, "And great multitudes," saith He, "were gathered together unto Him, so that He went into a ship and sat, and the whole multitude stood on the shore."

Matthew 13:3 — Homily on the Gospel of Matthew 44

And having sat down there, He speaks by parables. "And He spake," it says, "many things unto them in parables." And yet on the mount, we know, He did no such thing, neither did He weave His discourse with so many parables, for then there were multitudes only, and a simple people; but here are also Scribes and Pharisees. But do thou mark, I pray thee, what kind of parable He speaks first, and how Matthew puts them in their order. Which then doth He speak first? That which it was most necessary to speak first, that which makes the hearer more attentive. For because He was to discourse unto them in dark sayings, He thoroughly rouses His hearers' mind first by His parable. Therefore also another evangelist saith that He reproved them, because they do not understand; saying, "How knew ye not the parable?" But not for this cause only doth He speak in parables, but that He may also make His discourse more vivid, and fix the memory of it in them more perfectly, and bring the things before their sight. In like manner do the prophets also. What then is the parable? "Behold," saith He, "a sower went forth to sow." Whence went He forth, who is present everywhere, who fills all things? or how went He forth? Not in place, but in condition and dispensation to usward, coming nearer to us by His clothing Himself with flesh. For because we could not enter, our sins fencing us out from the entrance, He comes forth unto us. And wherefore came He forth? to destroy the ground teeming with thorns? to take vengeance upon the husbandmen? By no means; but to till and tend it, and to sow the word of godliness. For by seed here He means His doctrine, and by land, the souls of men, and by the sower, Himself.

Matthew 13:4-8 — Homily on the Gospel of Matthew 44

What then comes of this seed? Three parts perish, and one is saved. "And when He sowed, some seeds fell," He saith, "by the way side; and the fowls came and devoured them up." He said not, that He cast them, but that "they fell." A fourth part is saved; and not this all alike, but even here great is the difference. Now these things He said, manifesting that He discoursed to all without grudging. For as the sower makes no distinction in the land submitted to him, but simply and indifferently casts his seed; so He Himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly; but He discourses unto all, fulfilling His part, although foreknowing the results; that it may be in His power to say, "What ought I to have done, that I have not done?" And the prophets speak of the people as of a vine; "For my beloved," it is said, "had a vineyard;" and, "He brought a vine out of Egypt;" but He, as of seed. What could this be to show? That obedience now will be quick and easier, and will presently yield its fruit. But when thou hearest, "The sower went forth to sow," think it not a needless repetition. For the sower frequently goes forth for some other act also, either to plough, or to cut out the evil herbs, or to pluck up thorns, or to attend to some such matter; but He went forth to sow. Whence then, tell me, was the greater part of the seed lost? Not through the sower, but through the ground that received it; that is, the soul that did not hearken. And wherefore doth He not say, Some the careless received, and lost it; some the rich, and choked it, and some the superficial, and betrayed it? It is not His will to rebuke them severely, lest He should cast them into despair, but He leaves the reproof to the conscience of His hearers. And this was not the case with the seed only, but also with the net; for that too produced many that were unprofitable. But this parable He speaks, as anointing His disciples, and to teach them, that even though the lost be more than such as receive the word yet they are not to despond. For this was the case even with their Lord, and He who fully foreknew that these things should be, did not desist from sowing. And how can it be reasonable, saith one, to sow among the thorns, on the rock, on the wayside? With regard to the seeds and the earth it cannot be reasonable; but in the case of men's souls and their instructions, it hath its praise, and that abundantly. For the husbandman indeed would reasonably be blamed for doing this; it being impossible for the rock to become earth, or the wayside not to be a wayside, or the thorns, thorns; but in the things that have reason it is not so. There is such a thing as the rock changing, and becoming rich land; and the wayside being no longer trampled on, nor lying open to all that pass by, but that it may be a fertile field; and the thorns may be destroyed, and the seed enjoy full security. For had it been impossible, this Sower would not have sown. And if the change did not take place in all, this is no fault of the Sower, but of them who are unwilling to be changed: He having done His part: and if they betrayed what they received of Him, He is blameless, the exhibitor of such love to man. But do thou mark this, I pray thee; that the way of destruction is not one only, but there are differing ones, and wide apart from one another. For they that are like the wayside are the coarse-minded, and indifferent, and careless; but those on the rock such as fail from weakness only.

Matthew 13:10 — Homily on the Gospel of Matthew 45

We have good cause to admire the disciples, how, longing as they do to learn, they know when they ought to ask. For they do it not before all: and this Matthew shows by saying, "And they came." And, as to this assertion not being conjecture, Mark hath expressed it more distinctly, by saying, that "they came to Him privately." This then His brethren and His mother should also have done, and not have called Him out, and made a display. But mark their kindly affection also, how they have much regard for the others, and seek their good first, and then their own. "For why," it is said, "speakest Thou unto them in parables?" They did not say, why speakest thou unto us in parables? Yea, and on other occasions also their kindliness towards men appears in many ways; as when they say, "Send the multitude away;" and, "Knowest thou that they were offended?"

Matthew 13:11 — Homily on the Gospel of Matthew 45

What then saith Christ? "Because it is given unto you," so He speaks, "to know the mysteries of the Kingdom of Heaven, but to them it is not given." But this He said, not bringing in necessity, or any allotment made causelessly and at random, but implying them to be the authors of all their own evils, and wishing to represent that the thing is a gift, and a grace bestowed from above. It by no means follows, however, because it is a gift, that therefore free will is taken away; and this is evident from what comes after. To this purpose, in order that neither the one sort may despair, nor the other grow careless, upon being told that "it is given," He signifies the beginning to be with ourselves.

Matthew 13:12 — Homily on the Gospel of Matthew 45

"For whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away, even that which he seemeth to have." And although the saying be full of much obscurity, yet it indicates unspeakable justice. For what He saith is like this: When any one hath forwardness and zeal, there shall be given unto him all things on God's part also: but if he be void of these, and contribute not his own share, neither are God's gifts bestowed. For even "what he seemeth to have," so He saith, "shall be taken away from him;" God not so much taking it away, as counting him unworthy of His gifts. This we also do; when we see any one listening carelessly, and when with much entreaty we cannot persuade him to attend, it remains for us to be silent. For if we are still to go on, his carelessness is aggravated. But him that is striving to learn, we lead on, and pour in much. And well said He, "Even that which he seemeth to have." For he hath not really even this. Then He also made what He had said more distinct, pointing out the meaning of, "To him that hath, shall be given, but from him that hath not, even that which he seemeth to have, shall be taken away."

Matthew 13:13 — Homily on the Gospel of Matthew 45

"Therefore," saith He, "speak I to them in parables; because they seeing see not." "It were meet then," one may say, "to have opened their eyes, if they see not." Nay, if the blindness were natural, it were meet to open them; but because it was a voluntary and self-chosen blindness, therefore He said not simply, "They see not," but, "seeing, they see not;" so that the blindness is of their own wickedness. For they saw even devils cast out, and said, "By Beelzebub, prince of the devils, He casteth out the devils." They heard Him guiding them unto God, and evincing His great unanimity with Him, and they say, "This man is not of God." Since then the judgment they pronounced was contrary both to their sight and hearing, therefore, saith He, the very hearing do I take away from them. For they derive thence no advantage, but rather greater condemnation. For they not only disbelieved, but found fault also, and accused, and laid snares. However, He saith not this, for it is not His will to give disgust in accusing them. Therefore neither at the beginning did He so discourse to them, but with much plainness; but because they perverted themselves, thenceforth He speaks in parables.

Matthew 13:14 — Homily on the Gospel of Matthew 45

After this, lest any one should suppose His words to be a mere accusation, and lest men should say, Being our enemy He is bringing these charges and calumnies against us; He introduces the prophet also, pronouncing the same judgment as Himself. "For in them is fulfilled," saith He, "the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand, and seeing ye shall see, and shall not perceive." Seest thou the prophet likewise, accusing them with this same accuracy? for neither did He say, Ye see not, but "Ye shall see and not perceive;" nor again, Ye shall not hear, but "Ye shall hear and not understand." So that they first inflicted the loss on themselves, by stopping their ears, by closing their eyes, by making their heart fat.

Matthew 13:15 — Homily on the Gospel of Matthew 45

So that they first inflicted the loss on themselves, by stopping their ears, by closing their eyes, by making their heart fat. For they not only failed to hear, but also "heard heavily," and they did this, He saith, "Lest at any time they should be converted, and I should heal them;" describing their aggravated wickedness, and their determined defection from Him. And this He saith to draw them unto Him, and to provoke them, and to signify that if they would convert He would heal them: much as if one should say, "He would not look at me, and I thank him; for if he had vouchsafed me this, I should straightway have given in:" and this he saith, to signify how he would have been reconciled. Even so then here too it is said, "Lest at any time they should convert, and I should heal them;" implying that both their conversion was possible, and that upon their repentance they might be saved, and that not for His own glory, but for their salvation, He was doing all things. For if it had not been His will that they should hear and be saved, He ought to have been silent, not to have spoken in parables; but now by this very thing He stirs them up, even by speaking under a veil. "For God willeth not the death of the sinner, but that he should turn unto Him and live."

Matthew 13:16 — Homily on the Gospel of Matthew 45

For in proof that our sin belongs not to nature, nor to necessity and compulsion, hear what He saith to the apostles, "But blessed are your eyes, for they see, and your ears, for they hear;" not meaning this kind of sight nor hearing, but that of the mind. For indeed these too were Jews, and brought up in the same circumstances; but nevertheless they took no hurt from the prophecy, because they had the root of His blessings well settled in them, their principle of choice, I mean, and their judgment. Seest thou that, "unto you it is given," was not of necessity? For neither would they have been blessed, unless the well-doing had been their own. For tell me not this, that it was spoken obscurely; for they might have come and asked Him, as the disciples did: but they would not, being careless and supine. Why say I, they would not? nay, they were doing the very opposite, not only disbelieving, not only not hearkening, but even waging war, and disposed to be very bitter against all He said: which He brings in the prophet laying to their charge, in the words, "They heard heavily." But not such were these; wherefore He also blessed them. And in another way too He assures them again...

Matthew 13:17 — Homily on the Gospel of Matthew 45

"For verily I say unto you, many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them;" my coming, He means; my very miracles, my voice, my teaching. For here He prefers them not to these depraved only, but even to such as have done virtuously; yea, and He affirms them to be more blessed even than they. Why can this be? Because not only do these see what the Jews saw not, but even what those of old desired to see. For they indeed beheld by faith only: but these by sight too, and much more distinctly. Seest thou how again He connects the old dispensation with the new, signifying that those of old not only knew the things to come but also greatly desired them? But had they pertained to some strange and opposing God, they would never have desired them.

Matthew 13:18 — Homily on the Gospel of Matthew 45

"Hear ye therefore the parable of the sower," saith He; and He speaks what we before mentioned, of carelessness and attention, of cowardice and fortitude, of wealth and voluntary poverty; pointing out the hurt from the one, and the benefit from the other.

Matthew 13:19-22 — Homily on the Gospel of Matthew 44

"That which is sown upon the stony places," saith He, "the same is he that heareth the word, and anon with joy receiveth it. Yet hath he not root in himself, but dureth for a while; but when tribulation or persecution ariseth because of the word, by and by he is offended! When any one," so He saith, "heareth the word of truth and understandeth it not, then cometh the wicked one, and catcheth that which was sown out of his heart. This is he that is sown by the wayside." Now it is not the same thing for the doctrine to wither away, when no man is evil entreating, or disturbing its foundations, as when temptations press upon one. But they that are likened to the thorns, are much more inexcusable than these. In order then that none of these things may befall us, let us by zeal and continual remembrance cover up the things that are told us. For though the devil do catch them away, yet it rests with us, whether they be caught away; though the plants wither, yet it is not from the heat this takes place (for He did not say, because of the heat it withered, but, "because it had no root"); although His sayings are choked, it is not because of the thorns, but of them who suffer them to spring up. For there is a way, if thou wilt, to check this evil growth, and to make the right use of our wealth. Therefore He said not, "the world," but "the care of the world;" nor "riches," but "the deceitfulness of riches." Let us not then blame the things, but the corrupt mind. For it is possible to be rich and not to be deceived; and to be in this world, and not to be choked with its cares. For indeed riches have two contrary disadvantages; one, care, wearing us out, and bringing a darkness over us; the other, luxury, making us effeminate. And well hath He said, "The deceitfulness of riches." For all that pertains to riches is deceit; they are names only, not attached to things. For so pleasure and glory, and splendid array, and all these things, are a sort of vain show, not a reality. And these things He saith, least they that followed Him should suppose that hearing is sufficient for salvation. And wherefore, one may say, did He not put the other vices also, such as lust, vainglory? In speaking of "the care of this world, and the deceitfulness of riches," He set down all. Yea, both vainglory and all the rest belong to this world, and to the deceitfulness of riches; such as pleasure, and gluttony, and envy, and vainglory, and all the like. But He added also the "way" and the "rock," signifying that it is not enough to be freed from riches only, but we must cultivate also the other parts of virtue. For what if thou art free indeed from riches, yet are soft and unmanly? and what if thou art not indeed unmanly, but art remiss and careless about the hearing of the word? Nay, no one part is sufficient for our salvation, but there is required first a careful hearing, and a continual recollection; then fortitude, then contempt of riches, and deliverance from all worldly things. In fact, His reason for putting this before the other, is because the one is first required (for "How shall they believe except they hear?" just as we too, except we mind what is said, shall not be able so much as to learn what we ought to do): after that, fortitude, and the contempt of things present. Hearing therefore these things, let us fortify ourselves on all sides, regarding His instructions, and striking our roots deep, and cleansing ourselves from all worldly things. But if we do the one, neglecting the other, we shall be nothing bettered; for though we perish not in one way, yet shall we in some other. For what signifies our not being ruined by riches, if we are by indolence: or not by indolence, if we are by softness. For so the husbandman, whether this way or that way he lose his crop, equally bewails himself. Let us not then soothe ourselves upon our not perishing in all these ways, but let it be our grief, in whichever way we are perishing. And let us burn up t…

Matthew 13:22 — Homily on the Gospel of Matthew 44

And marvel not at His calling our luxury, "thorns." For thou indeed art not aware of it, being intoxicated with thy passion, but they that are in sound health know that it pricks sharper than any thorn, and that luxury wastes the soul worse than care, and causes more grievous pains both to body and soul. For one is not so sorely smitten by anxiety, as by surfeiting. Since when watchings, and throbbings of the temples, and heaviness in the head, and pangs of the bowels, lay hold of such a man, you may imagine how many thorns these surpass in grievousness. And as the thorns, on whichever side they are laid hold of, draw blood from the hands that seize them, just so doth luxury plague both feet, and hands, and head, and eyes, and in general all our members; and it is withered also, and unfruitful, like the thorn, and hurts much more than it, and in our vital parts. Yea, it brings on premature old age, and dulls the senses, and darkens our reasoning, and blinds the keen-sighted mind, and makes the body tumid, rendering excessive the deposition of that which is cast away, and gathering together a great accumulation of evils; and it makes the burden too great, and the load overwhelming; whence our falls are many and continual, and our shipwrecks frequent. For tell me, why pamper thy body? What? are we to slay thee in sacrifice, to set thee on the table? The birds it is well for thee to pamper: or rather, not so well even for them; for when they are fattened, they are unprofitable for wholesome food. So great an evil is luxury, that its mischief is shown even in irrational beings. For even them by luxury we make unprofitable, both to themselves and to us. For their superfluous flesh is indigestible, and the moister kind of corruption is engendered by that kind of fatness. Whereas the creatures that are not so fed, but live, as one may say, in abstinence, and moderate diet, and in labor and hardship, these are most serviceable both to themselves and to others, as well for food, as for everything else. Those, at any rate, who live on them, are in better health; but such as are fed on the others are like them, growing dull and sickly, and rendering their chain more grievous. For nothing is so hostile and hurtful to the body, as luxury; nothing so tears it in pieces, and overloads and corrupts it, as intemperance. Wherefore above all may this circumstance make one amazed at them for their folly, that not even so much care as others show towards their wine skins, are these willing to evince towards themselves. For those the wine merchants do not allow to receive more than is fit, lest they should burst; but to their own wretched belly these men do not vouchsafe even so much forethought, but when they have stuffed it and distended it, they fill all, up to the ears, up to the nostrils, to the very throat itself, thereby pressing into half its room the spirit, and the power that directs the living being. What? was thy throat given thee for this end, that thou shouldest fill it up to the very mouth, with wine turned sour, and all other corruption? Not for this, O man, but that thou shouldest above all things sing to God, and offer up the holy prayers, and read out the divine laws, and give to thy neighbors profitable counsel. But thou, as if thou hadst received it for this end, dost not suffer it to have leisure for that ministry, so much as for a short season, but for all thy life subjectest it to this evil slavery. And as if any man having had a lyre given him with golden strings, and beautifully constructed, instead of awakening with it the most harmonious music, were to cover it over with much dung and clay; even so do these men. Now the word, dung, I use not of living, but of luxurious living, and of that great wantonness. Because what is more than necessary is not nourishment, but merely injurious. For in truth the belly alone was made merely for the reception of food; but the month, and the throat, and tongue, for other things also,…

Matthew 13:23 — Homily on the Gospel of Matthew 44

Having therefore spoken of the ways of destruction, afterwards He mentions the good ground, not suffering them to despair, but giving a hope of repentance, and indicating that it is possible to change from the things before mentioned into this. And yet if both the land be good, and the Sower one, and the seed the same, wherefore did one bear a hundred, one sixty, one thirty? Here again the difference is from the nature of the ground, for even where the ground is good, great even therein is the difference. Seest thou, that not the husbandman is to be blamed, nor the seed, but the land that receives it? not for its nature, but for its disposition. And herein too, great is His mercy to man, that He doth not require one measure of virtue, but while He receives the first, and casts not out the second, He gives also a place to the third.

Matthew 13:23 — Homily on the Gospel of Matthew 45

Then of virtue also He brings forward different forms. For being full of love to man, He marked out not one only way, nor did He say, "unless one bring forth an hundred, he is an outcast;" but he that brings forth sixty is saved also, and not he only, but also the producer of thirty. And this He said, making out salvation to be easy. And thou then, art thou unable to practise virginity? Be chaste in marriage. Art thou unable to strip thyself of thy possessions? Give of thy substance. Canst thou not bear that burden? Share thy goods with Christ. Art thou unwilling to yield Him up all? Give Him but the half, but the third part. He is thy brother, and joint-heir, make Him joint-heir with thee here too. Whatsoever thou givest Him, thou wilt give to thyself.

Matthew 13:24-25 — Homily on the Gospel of Matthew 46

What is the difference between this, and the parable before it? There He speaks of them that have not at all holden with Him, but have started aside, and have thrown away the seed; but here He means the societies of the heretics. For in order that not even this might disturb His disciples, He foretells it also, after having taught them why He speaks in parables. The former parable then means their not receiving Him; this, their receiving corrupters. For indeed this also is a part of the devil's craft, by the side of the truth always to bring in error, painting thereon many resemblances, so as easily to cheat the deceivable. Therefore He calls it not any other seed, but tares; which in appearance are somewhat like wheat. Then He mentions also the manner of his device. For "while men slept," saith He. It is no small danger, which He hereby suspends over our rulers, to whom especially is entrusted the keeping of the field; and not the rulers only, but the subjects too. And He signifies also that the error comes after the truth, which the actual event testifies. For so after the prophets, were the false prophets; and after the apostles, the false apostles; and after Christ, Antichrist. For unless the devil see what to imitate, or against whom to plot, he neither attempts, nor knows how. Now then also, having seen that "one brought forth a hundred, another sixty, another thirty," he proceeds after that another way. That is, not having been able to carry away what had taken root, nor to choke, nor to scorch it up, he conspires against it by another craft, privily casting in his own inventions. And what difference is there, one may say, between them that sleep, and them that resemble the wayside? That in the latter case he immediately caught it away; yea, he suffered it not even to take root; but here more of his craft was needed. And these things Christ saith, instructing us to be always wakeful. For, saith He, though thou quite escape those harms, there is yet another harm. For as in those instances "the wayside," and "the rock," and "the thorns," so here again sleep occasions our ruin; so that there is need of continual watchfulness. Something like this took place even at the beginning. Many of the prelates, I mean, bringing into the churches wicked men, disguised heresiarchs, gave great facility to the laying that kind of snare. For the devil needs not even to take any trouble, when he hath once planted them among us. And how is it possible not to sleep? one may say. Indeed, as to natural sleep, it is not possible; but as to that of our moral faculty, it is possible. After this He points out the thing to be superfluous too, not hurtful only; in that, after the land hath been tilled, and there is no need of anything, then this enemy sows again; as the heretics also do, who for no other cause than vainglory inject their proper venom.

Matthew 13:26 — Homily on the Gospel of Matthew 46

And not by this only, but by what follows likewise, He depicts exactly all their acting. For, "When the blade was sprung up," saith He, "and brought forth fruit, then appeared the tares also;" which kind of thing these men also do. For at the beginning they disguise themselves; but when they have gained much confidence, and some one imparts to them the teaching of the word, then they pour out their poison.

Matthew 13:27-28 — Homily on the Gospel of Matthew 46

But wherefore doth He bring in the servants, telling what hath been done? That He may pronounce it wrong to slay them. And He calls him "an enemy," because of his harm done to men. For although the despite is against us, in its origin it sprang from his enmity, not to us, but to God. Whence it is manifest, that God loves us more than we love ourselves. And see from another thing also, the malicious craft of the devil. For he did not sow before this, because he had nothing to destroy, but when all had been fulfilled, that he might defeat the diligence of the Husbandman; in such enmity against Him did he constantly act. And mark also the affection of the servants. I mean, what haste they are in at once to root up the tares, even though they do it indiscreetly; which shows their anxiety for the crop, and that they are looking to one thing only, not to the punishment of that enemy, but to the preservation of the seed sown. For of course this other is not the urgent consideration. Wherefore how they may for the present extirpate the mischief, this is their object. And not even this do they seek absolutely, for they trust not themselves with it, but await the Master's decision, saying, "Wilt Thou?"

Matthew 13:29-30 — Homily on the Gospel of Matthew 46

What then doth the Master? He forbids them, saying, "Lest haply ye root up the wheat with them." And this He said, to hinder wars from arising, and blood and slaughter. For it is not right to put a heretic to death, since an implacable war would be brought into the world. By these two reasons then He restrains them; one, that the wheat be not hurt; another, that punishment will surely overtake them, if incurably diseased. Wherefore, if thou wouldest have them punished, yet without harm to the wheat, I bid thee wait for the proper season. But what means, "Lest ye root up the wheat with them?" Either He means this, If ye are to take up arms, and to kill the heretics, many of the saints also must needs be overthrown with them; or that of the very tares it is likely that many may change and become wheat. If therefore ye root them up beforehand, ye injure that which is to become wheat, slaying some, in whom there is yet room for change and improvement. He doth not therefore forbid our checking heretics, and stopping their mouths, and taking away their freedom of speech, and breaking up their assemblies and confederacies, but our killing and slaying them. But mark thou His gentleness, how He not only gives sentence and forbids, but sets down reasons.

Matthew 13:30 — Homily on the Gospel of Matthew 46

What then, if the tares should remain until the end? "Then I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them." He again reminds them of John's words, introducing Him as judge; and He saith, So long as they stand by the wheat, we must spare them, for it is possible for them even to become wheat; but when they have departed, having profited nothing, then of necessity the inexorable punishment will overtake them. "For I will say to the reapers," saith He, "Gather ye together first the tares." Why, "first?" That these may not be alarmed, as though the wheat were carried off with them. "And bind them in bundles to burn them, but gather the wheat into my barn."

Matthew 13:31-32 — Homily on the Gospel of Matthew 46

"Another parable put He forth unto them, saying, The Kingdom of Heaven is like to a grain of mustard seed." That is, since He had said, that of the crop three parts are lost, and but one saved, and in the very part again which is saved so great damage ensues; lest they should say, "And who, and how many will be the faithful?" this fear again He removes, by the parable of the mustard seed leading them on to belief, and signifying that in any case the gospel shall be spread abroad. Therefore He brought forward the similitude of this herb, which has a very strong resemblance to the subject in hand; "Which indeed is the least," He saith, "of all seeds, but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof." Thus He meant to set forth the most decisive sign of its greatness. "Even so then shall it be with respect to the gospel too," saith He. Yea, for His disciples were weakest of all, and least of all; but nevertheless, because of the great power that was in them, it hath been unfolded in every part of the world.

Matthew 13:33 — Homily on the Gospel of Matthew 46

After this He adds the leaven to this similitude, saying, "The Kingdom of Heaven is like unto leaven, which a woman took, and hid in three measures of meal, until the whole was leavened." For as this converts the large quantity of meal into its own quality, even so shall ye convert the whole world. And see His wisdom, in that He brings in things natural, implying that as the one cannot fail to take place, so neither the other. For say not this to me: "What shall we be able to do, twelve men, throwing ourselves upon so vast a multitude?" Nay, for this very thing most of all makes your might conspicuous, that ye mix with the multitude and are not put to flight. As therefore the leaven then leavens the lump when it comes close to the meal, and not simply close, but so as to be actually mixed with it (for He said not, "put," simply, but "hid"); so also ye, when ye cleave to your enemies, and are made one with them, then shall ye get the better of them. And as the leaven, though it be buried, yet is not destroyed, but by little and little transmutes all into its own condition; of like sort will the event be here also, with respect to the gospel. Fear ye not then, because I said there would be much injurious dealing: for even so shall ye shine forth, and get the better of all. But by "three measures," here, He meant many, for He is wont to take this number for a multitude. And marvel not, if discoursing about the kingdom, He made mention of a little seed and of leaven; for He was discoursing with men inexperienced and ignorant, and such as needed to be led on by those means. For so simple were they, that even after all this, they required a good deal of explanation. Where now are the children of the Greeks? Let them learn Christ's power, seeing the verity of His deeds, and on either ground let them adore Him, that He both foretold so great a thing, and fulfilled it. Yea, for it is He that put the power into the leaven. With this intent He mingled also with the multitude those who believe on Him, that we might impart unto the rest of our wisdom. Let no one therefore reprove us for being few. For great is the power of the gospel, and that which hath been once leavened, becomes leaven again for what remains. And as a spark, when it hath caught in timber, makes what hath been burnt up already increase the flame, and so proceeds to the rest; even so the gospel likewise. But He said not fire, but "leaven." Why might this be? Because in that case the whole effect is not of the fire, but partly of the timber too that is kindled, but in this the leaven doth the whole work by itself. Now if twelve men leavened the whole world, imagine how great our baseness, in that when we being so many are not able to amend them that remain; we, who ought to be enough for ten thousand worlds, and to become leaven to them.

Matthew 13:34-35 — Homily on the Gospel of Matthew 47

But Mark saith, "As they were able to hear it, He spake the word unto them in parables." Then pointing out that He is not making a new thing, He brings in the Prophet also, proclaiming beforehand this His manner of teaching. And to teach us the purpose of Christ, how He discoursed in this manner, not that they might be ignorant, but that He might lead them to inquiry, he added, "And without a parable spake He nothing unto them." Yet surely He did say many things without a parable; but then nothing. And for all this no man asked Him questions, whereas the Prophets, we know, they were often questioning: as Ezekiel, for instance; as many others: but these did no such thing. Yet surely His sayings were enough to cast them into perplexity, and to stir them up to the inquiry; for indeed a very sore punishment was threatened by those parables: however, not even so were they moved. Wherefore also He left them and went away.

Matthew 13:36 — Homily on the Gospel of Matthew 47

"Then," saith he, "Jesus sent the multitudes away, and went into His house." And not one of the Scribes follows Him; whence it is clear that for no other purpose did they follow, than to take hold of Him. But when they marked not His sayings, thenceforth He let them be. "And His disciples come unto Him, asking Him concerning the parable of the tares;" although at times wishing to learn, and afraid to ask. Whence then arose their confidence in this instance? They had been told, "To you it is given to know the mysteries of the kingdom of Heaven;" and they were emboldened. Wherefore also they ask in private; not as grudging the multitude, but observing their Master's law. For, "To these," saith He, "it is not given." And why may it be that they let pass the parable of the leaven, and of the mustard seed, and inquire concerning this? They let those pass, as being plainer; but about this, as having an affinity to that before spoken, and as setting forth something more than it, they are desirous to learn (since He would not have spoken the same to them a second time); for indeed they saw how severe was the threatening therein uttered. Wherefore neither doth He blame them, but rather completes His previous statements. And, as I am always saying, the parables must not be explained throughout word for word, since many absurdities will follow; this even He Himself is teaching us here in thus interpreting this parable. Thus He saith not at all who the servants are that came to Him, but, implying that He brought them in, for the sake of some order, and to make up the picture, He omits that part, and interprets those that are most urgent and essential, and for the sake of which the parable was spoken; signifying Himself to be Judge and Lord of all.

Matthew 13:37-43 — Homily on the Gospel of Matthew 47

"And He answered," so it is said, "and said unto them, He that soweth the good seed is the Son of Man; the field is the world, the good seed, these are the children of the kingdom, but the tares are the children of the wicked one; the enemy that soweth them is the devil; and the harvest is the end of the world, and the reapers are angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of Man shall send His angels, and they shall gather out of His kingdom all things that offend, and them which do iniquity; and shall cast them into the furnace of fire, there shall be weeping and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father." For whereas He Himself is the sower, and that of His own field, and out of His own kingdom He gathers, it is quite clear that the present world also is His. But mark His unspeakable love to man, and His leaning to bounty, and His disinclination to punishment; in that, when He sows, He sows in His own person, but when He punishes, it is by others, that is, by the angels.

Matthew 13:38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

The field is the world. Seeing it is He that sows His own field, it is plain that this present world is His. It follows, The good seed are the children of the kingdom.

Matthew 13:39-40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For this is part of the wiles of the Devil, to be ever mixing up truth with error. The harvest is the end of the world. In another place He says, speaking of the Samaritans, Lift up your eyes, and consider the fields that they are already white for the harvest; (John 4:35.) and again, The harvest truly is great, but the labourers are few, (Luke 10:2.) in which words He speaks of the harvest as being already present. How then does He here speak of it as something yet to come? Because He has used the figure of the harvest in two significations as He says there that it is one that soweth, and another that reapeth; but here it is the same who both sows and reaps; indeed there He brings forward the Prophets, not to distinguish them from Himself, but from the Apostles, for Christ Himself by His Prophets sowed among the Jews and Samaritans. The figure of harvest is thus applied to two different things. Speaking of first conviction and turning to the faith, He calls that the harvest, as that in which the whole is accomplished; but when He enquires into the fruits ensuing upon the hearing the word of God, then He calls the end of the world the harvest, as here.

Matthew 13:41-42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Or we may understand it of the kingdom of the heavenly Church; and then there will be held out here a two-fold punishment; first that they fall from glory as that is said, And they shall gather out of his kingdom all offences, to the end, that no offences should be seen in His kingdom; and then that they are burned. And they shall cast them into a furnace of fire. Behold the unspeakable love of God towards men! He is ready to show mercy, slow to punish; when He sows, He sows Himself; when He punishes, He punishes by others, sending His Angels to that. It follows, There shall be weeping and gnashing of teeth.

Matthew 13:43 — Homily on the Gospel of Matthew 47

"Then shall the righteous shine forth as the sun in the kingdom of their Father." Not because it will be just so much only, but because this star is surpassed in brightness by none that we know. He uses the comparisons that are known to us.

Matthew 13:44 — Homily on the Gospel of Matthew 47

"The Kingdom of Heaven is like unto treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof selleth all that he hath, and buyeth that field. Again, the Kingdom of Heaven is like unto a merchant man seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it." Much as in the other place, the mustard seed and the leaven have but some little difference from each other, so here also these two parables, that of the treasure and that of the pearl. This being of course signified by both, that we ought to value the gospel above all things. And the former indeed, of the leaven and of the mustard seed, was spoken with a view to the power of the gospel, and to its surely prevailing over the world; but these declare its value, and great price. For as it extends itself like mustard seed, and prevails like leaven, so it is precious like a pearl, and affords full abundance like a treasure. We are then to learn not this only, that we ought to strip ourselves of everything else, and cling to the gospel, but also that we are to do so with joy; and when a man is dispossessing himself of his goods, he is to know that the transaction is gain, and not loss. Seest thou how both the gospel is hid in the world, and the good things in the gospel? Except thou sell all, thou buyest not; except thou have such a soul, anxious and inquiring, thou findest not. Two things therefore are requisite, abstinence from worldly matters, and watchfulness. For He saith "One seeking goodly pearls, who when he had found one of great price, sold all and bought it." For the truth is one, and not in many divisions. And much as he that hath the pearl knows indeed himself that he is rich, but others know not, many times, that he is holding it in his hand (for there is no corporeal bulk); just so also with the gospel, they that have hold of it know that they are rich, but the unbelievers, not knowing of this treasure, are in ignorance also of our wealth.

Matthew 13:45-46 — Homily on the Gospel of Matthew 47

"The Kingdom of Heaven is like unto treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof selleth all that he hath, and buyeth that field. Again, the Kingdom of Heaven is like unto a merchant man seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it." Much as in the other place, the mustard seed and the leaven have but some little difference from each other, so here also these two parables, that of the treasure and that of the pearl. This being of course signified by both, that we ought to value the gospel above all things. And the former indeed, of the leaven and of the mustard seed, was spoken with a view to the power of the gospel, and to its surely prevailing over the world; but these declare its value, and great price. For as it extends itself like mustard seed, and prevails like leaven, so it is precious like a pearl, and affords full abundance like a treasure. We are then to learn not this only, that we ought to strip ourselves of everything else, and cling to the gospel, but also that we are to do so with joy; and when a man is dispossessing himself of his goods, he is to know that the transaction is gain, and not loss. Seest thou how both the gospel is hid in the world, and the good things in the gospel? Except thou sell all, thou buyest not; except thou have such a soul, anxious and inquiring, thou findest not. Two things therefore are requisite, abstinence from worldly matters, and watchfulness. For He saith "One seeking goodly pearls, who when he had found one of great price, sold all and bought it." For the truth is one, and not in many divisions. And much as he that hath the pearl knows indeed himself that he is rich, but others know not, many times, that he is holding it in his hand (for there is no corporeal bulk); just so also with the gospel, they that have hold of it know that they are rich, but the unbelievers, not knowing of this treasure, are in ignorance also of our wealth.

Matthew 13:47-50 — Homily on the Gospel of Matthew 47

After this, that we may not be confident in the gospel merely preached, nor think that faith only suffices us for salvation, He utters also another, an awful parable. Which then is this? That of the net. "For the kingdom of Heaven is like unto a net, that was cast into the sea, and gathered of every kind; which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away." And wherein doth this differ from the parable of the tares? For there too the one are saved the other perish; but there, for choosing of wicked doctrines; and those before this again, for not giving heed to His sayings, but these for wickedness of life; who are the most wretched of all, having attained to His knowledge, and being caught, but not even so capable of being saved. Yet surely He saith elsewhere, that the shepherd Himself separates them, but here He saith the angels do this; and so with respect to the tares. How then is it? At one time He discourses to them in a way more suited to their dullness, at another time in a higher strain. And this parable He interprets without so much as being asked, but of His own motion He explained it by one part of it, and increased their awe. For lest, on being told, "They cast the bad away," thou shouldest suppose that ruin to be without danger; by His interpretation He signified the punishment, saying, "They will cast them into the furnace." And He declared the gnashing of teeth, and the anguish, that it is unspeakable. Seest thou how many are the ways of destruction? By the rock, by the thorns, by the wayside, by the tares, by the net. Not without reason therefore did He say, "Broad is the way that leadeth to destruction, and many there be which go away by it."

Matthew 13:51-52 — Homily on the Gospel of Matthew 47

Having then uttered all this, and concluded His discourse in a tone to cause fear, and signified that these are the majority of cases (for He dwelt more on them), He saith, "Have ye understood all these things? They say unto Him, Yea, Lord." Then because they understood, He again praises them, saying, "Therefore every Scribe, which is instructed in the Kingdom of Heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things new and old." Wherefore elsewhere also He saith, "I will send you wise men and scribes." Seest thou how so far from excluding the Old Testament, He even commends it, and speaks publicly in favor of it, calling it "a treasure"? So that as many as are ignorant of the divine Scriptures cannot be "householders;" such as neither have of themselves, nor receive of others, but neglect their own case, perishing with famine. And not these only, but the heretics too, are excluded from this blessing. For they bring not forth things new and old. For they have not the old things, wherefore neither have they the new; even as they who have not the new, neither have they the old, but are deprived of both. For these are bound up and interwoven one with another. Let us then hear, as many of us as neglect the reading of the Scriptures, to what harm we are subjecting ourselves, to what poverty. For when are we to apply ourselves to the real practice of virtue, who do not so much as know the very laws according to which our practice should be guided? But while the rich, those who are mad about wealth, are constantly shaking out their garments, that they may not become moth-eaten; dost thou, seeing forgetfulness worse than any moth wasting thy soul, neglect conversing with books? dost thou not thrust away from thee the pest, adorn thy soul, look continually upon the image of virtue, and acquaint thyself with her members and her head? For she too hath a head and members more seemly than any graceful and beautiful body.

Matthew 13:53 — Homily on the Gospel of Matthew 48

Wherefore said He, "these"? Because He was to speak others besides. And wherefore, again, doth He depart? Desiring to sow the word everywhere.

Matthew 13:54 — Homily on the Gospel of Matthew 48

And what doth he now call His country? As it seems to me, Nazareth. "For He did not many mighty works there," it is said, but in Capernaum He did miracles: wherefore He said also, "And thou, Capernaum, which art exalted unto Heaven, shalt be brought down to hell; for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day." But having come there, while He slackens somewhat in His miracles; so as not to inflame them unto more envy, nor to condemn them more grievously, by the aggravation of their unbelief: He yet puts forth a doctrine, having no less of wonder in it than the miracles. For these utterly senseless men, when they ought to have marvelled, and to have been amazed at the power of His words, they on the contrary hold Him cheap, because of him who seemed to be His father; yet we know they had many examples of these things in the former times, and from fathers of no note had seen illustrious children. For so David was the son of a certain mean husbandman, Jesse; and Amos, the child of a goatherd, and himself a goatherd; and Moses too, the lawgiver, had a father very inferior to himself. When they therefore, for this especially, ought to adore and be amazed, that being of such parents He spake such things, it being quite manifest, that so it was not of man's care, but of God's grace: yet they, what things they should admire Him for, for those they despise Him. He is moreover continually frequenting the synagogues, lest if He were always abiding in the wilderness, they should the more accuse Him as making a schism, and fighting against their polity. Being amazed therefore, and in perplexity, they said, "Whence hath this man this wisdom, and these powers?" either calling the miracles powers, or even the wisdom itself.

Matthew 13:55-56 — Homily on the Gospel of Matthew 48

"Is not this the carpenter's son?" The greater then the marvel, and the more abundant the ground of amaze. "Is not His mother called Mary, and His brethren James, and Joses, and Simon, and Judas? and His sisters, are they not all with us? Whence hath this man these things? And they were offended in Him." Seest thou that Nazareth was where He was discoursing? "Are not his brethren," it is said, "such a one, and such a one?" And what of this? Why, by this especially you ought to have been led on to faith. But envy you see is a poor base thing, and often falls foul of itself. For what things were strange and marvellous, and enough to have gained them over, these offended them.

Matthew 13:55 — Homily on the Gospel of Matthew 5

How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, "For neither did His brethren believe in Him."

Matthew 13:57-58 — Homily on the Gospel of Matthew 48

What then saith Christ unto them? "A prophet," saith He, "is not without honor, save in his own country, and in his own house: and He did not," it is said, "many mighty works, because of their unbelief." But Luke saith, "And He did not there many miracles." And yet it was to be expected He should have done them. For if the feeling of wonder towards Him was gaining ground (for indeed even there He was marvelled at), wherefore did He not do them? Because He looked not to the display of Himself, but to their profit. Therefore when this succeeded not, He overlooked what concerned Himself, in order not to aggravate their punishment. And yet see after how long a time He came to them, and after how great a display of miracles: but not even so did they endure it, but were inflamed again with envy. Wherefore then did He yet do a few miracles? That they might not say, "Physician, heal thyself." That they might not say, "He is a foe and an enemy to us, and overlooks His own;" that they might not say, "If miracles had been wrought, we also should have believed." Therefore He both wrought them, and stayed: the one, that He might fulfill His own part; the other, that He might not condemn them the more. And consider thou the power of His words, herein at least, that possessed as they were by envy, they did yet admire. And as with regard to His works, they do not find fault with what is done, but feign causes which have no existence, saying, "In Beelzebub He casteth out the devils;" even so here too, they find no fault with the teaching, but take refuge in the meanness of His race. But mark thou, I pray thee, the Master's gentleness, how He reviles them not, but with great mildness saith, "A prophet is not without honor, save in his own country." And neither here did He stop, but added, "And in his own house." To me it appears, that with covert reference to His very own brethren, He made this addition. But in Luke He puts examples also of this, saying, that neither did Elias come unto His own, but to the stranger widow; neither by Eliseus was any other leper healed, but the stranger Naaman; and Israelites neither received benefit, nor conferred benefit, but the foreigners. And these things He saith, signifying in every instance their evil disposition, and that in His case nothing new is taking place.

Matthew 13:57 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Observe Christ's mercifulness; He is evil spoken of, yet He answers with mildness; Jesus said unto them, A prophet is not without honour, but in his own country, and in his own house.

Matthew 13:58 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But if His miracles raised their wonder, why did He not work many? Because He looked not to display of Himself, but to what would profit others; and when that did not result, He despised what pertained only to Himself that He might not increase their punishment. Why then did He even these few miracles? That they should not say, We should have believed had any miracles been done among us.

Matthew 14:1 — Homily on the Gospel of Matthew 48

"At that time Herod the tetrarch heard of the fame of Jesus." For Herod the king, this man's father, he that slew the children, was dead. But not without a purpose doth the evangelist signify the time, but to make thee observe also the haughtiness of the tyrant, and his thoughtlessness, in that not at the beginning did he inform himself about Christ, but after a very long time. For such are they that are in places of power, and are encompassed with much pomp, they learn these things late, because they do not make much account of them.

Matthew 14:2 — Homily on the Gospel of Matthew 48

But mark thou, I pray thee, how great a thing virtue is, that he was afraid of him even when dead, and out of his fear he speaks wisely even concerning a resurrection. "For he said," it is mentioned, "unto his servants, This is John, whom I slew, he is risen from the dead, and therefore the mighty powers do work in him." Seest thou the intensity of his fear? for neither then did he dare to publish it abroad, but he still speaks but to his own servants. But yet even this opinion savored of the soldier, and was absurd. For many besides had risen from the dead, and no one had wrought anything of the kind. And his words seem to me to be the language both of vanity, and of fear. For such is the nature of unreasonable souls, they admit often a mixture of opposite passions. But Luke affirms that the multitudes said, "This is Elias, or Jeremias, or one of the old prophets," but he, as uttering forsooth something wiser than the rest, made this assertion. But it is probable that before this, in answer to them that said He was John (for many had said this too), he had denied it, and said, "I slew him," priding himself and glorying in it. For this both Mark and Luke report that he said, "John I beheaded." But when the rumor prevailed, then he too saith the same as the people. Then the evangelist relates to us also the history. And what might his reason be for not introducing it as a subject by itself? Because all their labor entirely was to tell what related to Christ, and they made themselves no secondary work besides this, except it were again to contribute to the same end. Therefore neither now would they have mentioned the history were it not on Christ's account, and because Herod said, "John is risen again." But Mark saith, that Herod exceedingly honored the man, and this, when reproved. So great a thing is virtue.

Matthew 14:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And this relation is not set before us as a principal matter, because the Evangelist's only object was to tell us concerning Christ, and nothing beyond, unless so far as it furthered this object. He says then, For Herod had seized John, and bound him.

Matthew 14:4 — Homily on the Gospel of Matthew 48

Then his narrative proceeds thus: "For Herod had laid hold on John, and bound him, and put him in prison, for Herodias' sake, his brother Philip's wife. For John said unto him, It is not lawful for thee to have her. And when he would have put him to death, he feared the people, because they counted him as a prophet." And wherefore doth he not address his discourse at all to her, but to the man? Because it depended more on him. But see how inoffensive he makes his accusation, as relating a history rather than bringing a charge.

Matthew 14:6-11 — Homily on the Gospel of Matthew 48

"But when Herod's birth-day was kept," saith he, "the daughter of Herodias danced before them, and pleased Herod." O diabolical revel! O satanic spectacle! O lawless dancing! and more lawless reward for the dancing. For a murder more impious than all murders was perpetrated, and he that was worthy to be crowned and publicly honored, was slain in the midst, and the trophy of the devils was set on the table. And the means too of the victory were worthy of the deeds done. For, "The daughter of Herodias," it is said, "danced in the midst, and pleased Herod. Whereupon he swore with an oath to give her whatsoever she would ask. And she being before instructed of her mother, said, Give me here John Baptist's head in a charger." Her reproach is twofold; first, that she danced, then that she pleased him, and so pleased him, as to obtain even murder for her reward. Seest thou how savage he was? how senseless? how foolish? in putting himself under the obligation of an oath, while to her he gives full power over her request. But when he saw the evil actually ensuing, "he was sorry," it is said; and yet in the first instance he had put him in bonds. Wherefore then is he sorry? Such is the nature of virtue, even amongst the wicked admiration and praises are its due. But alas for her madness! When she too ought to admire, yea, to bow down to him, for trying to redress her wrong, she on the contrary even helps to arrange the plot, and lays a snare, and asks a diabolical favor. But he was afraid "for the oath's sake," it is said, "and them that sat at meat with him." And how didst thou not fear that which is more grievous? Surely if thou wast afraid to have witnesses of thy perjury, much more oughtest thou to fear having so many witnesses of a murder so lawless. But as I think many are ignorant of the grievance itself, whence the murder had its origin, I must declare this too, that ye may learn the wisdom of the lawgiver. What then was the ancient law, which Herod indeed trampled on, but John vindicated? The wife of him that died childless was to be given to his brother. For since death was an incurable ill, and all was contrived for life's sake; He makes a law that the living brother should marry her, and should call the child that is born by the name of the dead, so that his house should not utterly perish. For if the dead were not so much as to leave children, which is the greatest mitigation of death, the sorrow would be without remedy. Therefore you see, the lawgiver devised this refreshment for those who were by nature deprived of children, and commanded the issue to be reckoned as belonging to the other. But when there was a child, this marriage was no longer permitted. "And wherefore?" one may say, "for if it was lawful for another, much more for the brother." By no means. For He will have men's consanguinity extended, and the sources multiplied of our interest in each other. Why then, in the case also of death without offspring, did not another marry her? Because it would not so be accounted the child of the departed; but now his brother begetting it, the fiction became probable. And besides, any other man had no constraining call to build up the house of the dead, but this had incurred the claim by relationship. Forasmuch then as Herod had married his brother's wife, when she had a child, therefore John blames him, and blames him with moderation, showing together with his boldness, his consideration also. But mark thou, I pray thee, how the whole theatre was devilish. For first, it was made up of drunkenness and luxury, whence nothing healthful could come. Secondly, the spectators in it were depraved, and he that gave the banquet the worst transgressor of all. Thirdly, there was the irrational pleasure. Fourthly, the damsel, because of whom the marriage was illegal, who ought even to have hid herself, as though her mother were dishonored by her, comes making a show, and throwing into the shade all harlots, virgin as she was.…

Matthew 14:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xlix.) Observe how John's disciples are henceforth more attached to Jesus; they it is who told Him what was done concerning John; And they came and told Jesus. For leaving all they take refuge with Him, and so by degrees after their calamity, and the answer given by Christ, they are set right.

Matthew 14:13-14 — Homily on the Gospel of Matthew 49

See Him on every occasion "departing," both when John was delivered up, and when he was slain, and when the Jews heard that He was making more disciples. For it is His will ordinarily to conduct things after the manner of a man, the time not yet calling Him to reveal His Godhead plainly. Wherefore also He bade His disciples "tell no man that He is the Christ;" for His will was that this should be better known after His resurrection. Wherefore upon those of the Jews that were for a time obstinate in their unbelief He was not very severe, but even disposed to be indulgent to them. And on retiring, He departs not into a city, but into a wilderness, and in a vessel, so that no man should follow. But do thou mark, I pray thee, how the disciples of John had now come to be more attached to Jesus. For it was they that told Him of the event; for indeed they have left all, and take refuge henceforth in Him. Thus, besides their calamity, His provision before made in that answer did no small good. But wherefore did He not retire before they brought Him the tidings, when yet He knew the fact before they reported it? To signify all means the reality of His economy. For not by His appearance only, but by His actions He would have this confirmed, because He knew the devil's craft, and that he would leave nothing undone to destroy this doctrine. He then for this end retires; but the multitudes not even so withdraw themselves from Him, but they follow, riveted to Him, and not even John's tragical end alarmed them. So great a thing is earnest desire, so great a thing is love; in such wise doth it overcome and dispel all dangers. Therefore they straightway also received their reward. For "Jesus," it is said, "went forth, and saw a great multitude, and was moved with compassion toward them, and He healed their sick." For great as their assiduity was, yet nevertheless His doings exceeded what any diligence could earn. Wherefore He sets forth also His motive for so healing them, His mercy, intense mercy: and He healeth all. And He requires not faith here. For both by coming to Him, and by leaving their cities, and by diligently seeking Him, and by abiding with Him even when hunger was pressing, they display their own faith.

Matthew 14:15-21 — Homily on the Gospel of Matthew 49

But He is about to feed them also. And He doth not this of Himself, but waits to be entreated; on every occasion, as I have said, maintaining this rule, not to spring onward to His miracles, preventing them, but upon some call. And why did none of the multitude come near and speak for them? They reverenced Him exceedingly, and felt not even their hunger, through their longing to stay with Him. Neither indeed do His disciples, when they were come to Him, say, "Feed them;" for as yet they were rather in an imperfect state; but what? "And when it was evening," it is said, "His disciples came to Him, saying, This is a desert place, and the time is now passed; send the multitude away, that they may go and buy themselves victuals." For if even after the miracle they forgot what had been done, and after the baskets, supposed Him to be speaking of loaves, when He gave the name of "leaven" to the doctrine of the Pharisees; much less, when they had never yet had experience of such a miracle, would they have expected any such thing. And yet He had made a beginning by actually healing many sick; but nevertheless, not even from this did they expect the miracle of the loaves; so imperfect were they as yet. But mark thou, I pray, the Teacher's skill, how distinctly He summons them on towards believing. For He said not at once, "I feed them;" which indeed would not have been easily received; but what? "But Jesus," so it is written, "said unto them, They need not depart; give ye them to eat." He said not, "I give them," but, "Give ye them;" for as yet their regard to Him was as to a man. But they not even so are awakened, but still reason as with a man, saying, "We have but five loaves, and two fishes." Wherefore Mark also saith, "They understood not the saying, for their heart was hardened." They continuing therefore to crawl on the ground, then at length He brings in His own part, and saith, "Bring them hither to me." For although the place be desert, yet He that feeds the world is here; and although the time be now past, yet He that is not subject to time is discoursing with you. But John saith also, that they were "barley loaves," not mentioning it without object, but teaching us to trample under foot the pride of costly living. Such was the diet of the prophets also. "He took therefore the five loaves, and the two fishes, and commanded the multitude," it is said, "to sit down upon the grass, and looking up to Heaven, He blessed, and brake, and gave to His disciples, and the disciples to the multitude. And they did all eat and were filled, and they took up of the fragments that remained twelve baskets full. And they that had eaten were about five thousand men, beside women and children." Wherefore did He look up to Heaven, and bless? It was to be believed of Him, both that He is of the Father, and that He is equal to Him. But the proofs of these things seemed to oppose one another. For while His equality was indicated by His doing all with authority, of His origin from the Father they could no otherwise be persuaded, than with His doing all with great lowliness, and with reference to Him, and invoking Him on His works. Wherefore we see that He neither did these actions only, nor those, that both might be confirmed; and now He works miracles with authority, now with prayer. Then again, that what He did might not seem an inconsistency, in the lesser things He looks up to Heaven, but in the greater doth all with authority; to teach thee in the lesser also, that not as receiving power from elsewhere, but as honoring Him that begat Him, so He acts. For example: when He forgave sins, and opened paradise, and brought in the thief, and most utterly set aside the old law, and raised innumerable dead, and bridled the sea, and reproved the unuttered thoughts of men, and created an eye;-which are achievements of God only and of none else;-we see Him in no instance praying: but when He provided for the loaves to multiply themselves, a far…

Matthew 14:22 — Homily on the Gospel of Matthew 49

And, having wrought the miracle, "straightway He constrained His disciples to get into a ship, and to go before Him unto the other side, while He sent the multitudes away." For even if He had seemed, when in sight, to be presenting an illusion, and not to have wrought a truth; yet surely not in His absence also. For this cause then, submitting His proceedings to an exact test, He commanded those that had got the memorials, and the proof of the miracles, to depart from Him. And besides this, when He is doing great works, He disposes elsewhere of the multitudes and the disciples, instructing us in nothing to follow after the glory that comes from the people, nor to collect a crowd about us. Now by saying, "He constrained them," He indicates the very close attendance of the disciples.

Matthew 14:23-24 — Homily on the Gospel of Matthew 50

For what purpose doth He go up into the mountain? To teach us, that loneliness and retirement is good, when we are to pray to God. With this view, you see, He is continually withdrawing into the wilderness, and there often spends the whole night in prayer, teaching us earnestly to seek such quietness in our prayers, as the time and place may confer. For the wilderness is the mother of quiet; it is a calm and a harbor, delivering us from all turmoils. He Himself then went up thither with this object, but the disciples are tossed with the waves again, and undergo a storm, equal even to the former. But whereas before they had Him in the ship when this befell them, now they were alone by themselves. Thus gently and by degrees He excites and urges them on for the better, even to the bearing all nobly. Accordingly we see, that when they were first near that danger, He was present, though asleep, so as readily to give them relief; but now leading them to a greater degree of endurance, He doth not even this, but departs, and in mid sea permits the storm to arise, so that they might not so much as look for a hope of preservation from any quarter; and He lets them be tempest-tost all the night, thoroughly to awaken, as I suppose, their hardened heart. For such is the nature of the fear, which the time concurs with the rough weather in producing. And together with the compunction, He cast them also into a greater longing for Himself, and a continual remembrance of Him.

Matthew 14:23-24 — Homily on the Gospel of Matthew 49

And His pretext indeed for dismissing them was the multitude, but He was Himself minded to go up into the mountain; and He did this, instructing us neither to be always in intercourse with multitudes, nor always to fly from the crowd, but each of the two as may be expedient, and giving each duly his turn.

Matthew 14:25 — Homily on the Gospel of Matthew 50

Accordingly, neither did He present Himself to them at once. For, "in the fourth watch," so it is said, "of the night, He went unto them, walking upon the sea;" instructing them not hastily to seek for deliverance from their pressing dangers, but to bear all occurrences manfully. At all events, when they looked to be delivered, then was their fear again heightened.

Matthew 14:26 — Homily on the Gospel of Matthew 50

"When the disciples," it is said, "saw Him walking on the sea, they were troubled, saying, It is a spirit: and they cried out for fear." Yea, and He constantly doth so; when He is on the point of removing our terrors, He brings upon us other worse things, and more alarming: which we see took place then also. For together with the storm, the sight too troubled them, no less than the storm. Therefore neither did He remove the darkness, nor straightway make Himself manifest, training them, as I said, by the continuance of these fears, and instructing them to be ready to endure. This He did in the case of Job also; for when He was on the point of removing the terror and the temptation, then He suffered the end to grow more grievous; I mean not for his children's death, or the words of his wife, but because of the reproaches, both of his servants and of his friends. And when He was about to rescue Jacob from his affliction in the strange land, He allowed his trouble to be awakened and aggravated: in that his father-in-law first overtook him and threatened death, and then his brother coming immediately after, suspended over him the extremest danger. For since one cannot be tempted both for a long time and severely; when the righteous are on the point of coming to an end of their conflicts, He, willing them to gain the more, enhances their struggles. Which He did in the case of Abraham too, appointing for his last conflict that about his child. For thus even things intolerable will be tolerable, when they are so brought upon us, as to have their removal near, at the very doors.

Matthew 14:27 — Homily on the Gospel of Matthew 50

So did Christ at that time also, and did not discover Himself before they cried out. For the more intense their alarm, the more did they welcome His coming. Afterward when they had exclaimed, it is said, "Straightway Jesus spake unto them, saying, Be of good cheer, it is I; be not afraid." This word removed their fear, and caused them to take confidence. For as they knew Him not by sight, because of His marvellous kind of motion, and because of the time, He makes Himself manifest by His voice.

Matthew 14:28 — Homily on the Gospel of Matthew 50

What then saith Peter, everywhere ardent, and ever starting forward before the rest? "Lord, if it be Thou," saith he, "bid me come unto Thee on the water." He said not, "Pray and entreat," but, "bid." Seest thou how great his ardor, how great his faith? Yet surely he is hereby often in danger, by seeking things beyond his measure. For so here too he required an exceedingly great thing, for love only, not for display. For neither did he say, "Bid me walk on the water," but what? "Bid me come unto Thee." For none so loved Jesus. This he did also after the resurrection; he endured not to come with the others, but leapt forward. And not love only, but faith also doth he display. For he not only believed that He was able Himself to walk on the sea, but that He could lead upon it others also; and he longs to be quickly near Him.

Matthew 14:29-31 — Homily on the Gospel of Matthew 50

"And he said, Come. And when Peter was come down out of the ship, he walked on the water, and came to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth His hand and caught him, and saith unto him, O thou of little faith, wherefore didst thou doubt?" This is more wonderful than the former. Therefore this is done after that. For when He had shown that He rules the sea, then He carries on the sign to what is yet more marvellous. Then He rebuked the winds only; but now He both walks Himself, and permits another to do so; which thing if He had required to be done at the beginning, Peter would not have so well received it, because he had not yet acquired so great faith. Wherefore then did Christ permit him? Why, if He had said, "thou canst not," Peter being ardent would have contradicted Him again. Wherefore by the facts He convinces him, that for the future he may be sobered. But not even so doth he endure. Therefore having come down, he becomes dizzy; for he was afraid. And this the surf caused, but his fear was wrought by the wind. Peter then having come down from the ship went unto Him, not rejoicing so much in walking on the water, as in coming unto Him. And when he had prevailed over the greater, he was on the point of suffering evil from the less, from the violence of the wind, I mean, not of the sea. For such a thing is human nature; not seldom effecting great things, it exposes itself in the less; as Elias felt toward Jezebel, as Moses toward the Egyptian, as David toward Bathsheba. Even so then this man also; while their fear was yet at the height, he took courage to walk upon the water, but against the assault of the wind he was no longer able to stand; and this, being near Christ. So absolutely nothing doth it avail to be near Christ, not being near Him by faith. And this also showed the difference between the Master and the disciple, and allayed the feelings of the others. For if in the case of the two brethren they had indignation, much more here; for they had not yet the Spirit vouchsafed unto them. But afterwards they were not like this. On every occasion, for example, they give up the first honors to Peter, and put him forward in their addresses to the people, although of a rougher vein than any of them. And wherefore did He not command the winds to cease, but Himself stretched forth His hand and took hold of him? Because in him faith was required. For when our part is wanting, then God's part also is at a stand. Signifying therefore that not the assault of the wind, but his want of faith had wrought his overthrow, He saith, "Wherefore didst thou doubt, O thou of little faith?" So that if his faith had not been weak, he would have stood easily against the wind also. And for this reason, you see, even when He had caught hold of Him, He suffers the wind to blow, showing that no hurt comes thereby, when faith is steadfast. And as when a nestling has come out of the nest before the time, and is on the point of falling, its mother bears it on her wings, and brings it back to the nest; even so did Christ.

Matthew 14:32-33 — Homily on the Gospel of Matthew 50

"And when they were come into the ship, then the wind ceased." Whereas before this they had said, "What manner of man is this, that even the winds and the sea obey Him!" now it is not so. For "they that were in the ship," it is said, "came and worshipped Him, saying, Of a truth Thou art Son of God." Seest thou, how by degrees he was leading them all higher and higher? For both by His walking on the sea, and by His commanding another to do so, and preserving him in jeopardy; their faith was henceforth great. For then indeed He rebuked the sea, but now He rebukes it not, in another way signifying His power more abundantly. Wherefore also they said, "Of a truth Thou art Son of God." What then? Did He rebuke them on their so speaking? Nay, quite the contrary, He rather confirmed what they said, with greater authority healing such as approached Him, and not as before.

Matthew 14:34-36 — Homily on the Gospel of Matthew 50

"And when they were gone over," so it is said, "they came into the land of Gennesaret. And when the men of that place had knowledge of Him, they sent out into all that country round about, and brought unto Him all that were diseased; and besought Him that they might touch the hem of His garment; and as many as touched were made perfectly whole." For neither did they approach Him as before, dragging Him into their houses, and seeking a touch of His hand, and directions from Him in words; but in a far higher strain, and with more of self-denial, and with a more abundant faith did they try to win themselves a cure; for she that had the issue of blood taught them all to be severe in seeking wisdom. And the evangelist, implying also that at long intervals He visited the several neighborhoods, saith, "The men of that place took knowledge of Him, and sent out into the country round about, and brought unto Him them that were diseased." But yet the interval, so far from abolishing their faith, made it even greater, and preserved it in vigor. Let us also then touch the hem of His garment, or rather, if we be willing, we have Him entire. For indeed His body is set before us now, not His garment only, but even His body; not for us to touch it only, but also to eat, and be filled. Let us now then draw near with faith, every one that hath an infirmity. For if they that touched the hem of His garment drew from Him so much virtue, how much more they that possess Him entire? Now to draw near with faith is not only to receive the offering, but also with a pure heart to touch it; to be so minded, as approaching Christ Himself. For what, if thou hear no voice? Yet thou seest Him laid out; or rather thou dost also hear His voice, while He is speaking by the evangelists. Believe, therefore, that even now it is that supper, at which He Himself sat down. For this is in no respect different from that. For neither doth man make this and Himself the other; but both this and that is His own work. When therefore thou seest the priest delivering it unto thee, account not that it is the priest that doeth so, but that it is Christ's hand that is stretched out. Even as when he baptizes, not he doth baptize thee, but it is God that possesses thy head with invisible power, and neither angel nor archangel nor any other dare draw nigh and touch thee; even so now also. For when God begets, the gift is His only.

Matthew 15:1 — Homily on the Gospel of Matthew 51

Then; when? when He had wrought His countless miracles; when He had healed the infirm by the touch of the hem of His garment. For even with this intent doth the evangelist mark the time, that He might signify their unspeakable wickedness, by nothing repressed. But what means, "The Scribes and Pharisees, which were of Jerusalem?" In every one of the tribes were they scattered abroad, and divided into twelve parts; but they who occupied the chief city were worse than the others, as both enjoying more honor, and having contracted much haughtiness.

Matthew 15:2 — Homily on the Gospel of Matthew 51

But mark, I pray thee, how even by the question itself they are convicted; in not saying, "Why do they transgress the law of Moses," but, "the tradition of the elders." Whence it is evident that the priests were inventing many novelties, although Moses, with much terror and with much threatening, had enjoined neither to add nor take away. For "ye shall not add," saith he, "unto the word which I command you this day, and ye shall not take away from it." But not the less were they innovating; as in this instance, that one ought not to eat with unwashen hands, that we must wash cups and brazen vessels, that we must wash also ourselves. Thus, when men were henceforth, as time advanced, to be freed from their observances, at that very time they bound them with the same in more and more instances, fearing lest any one should take away their power, and wishing to strike more dread, as though they were themselves also lawgivers. The thing in fact proceeded so far in enormity, that while their own commandments were kept, those of God were transgressed; and they so far prevailed, that the matter had actually become a ground of accusation. Which was a twofold charge against them, in that they both invented novelties, and were so strict exactors on their own account, while of God they made no reckoning.

Matthew 15:3 — Homily on the Gospel of Matthew 51

What then saith Christ? He did not set Himself against it, neither made He any defense, but straightway blames them again, plucking down their confidence, and signifying that he who commits great sins ought not to be strict with others concerning small matters. "What? when you ought to be blamed," saith He, "do ye even blame?" But do thou observe, how when it is His will to set aside any of the things enjoined by the law, He does it in the form of an apology; and so He did in that case. For by no means doth He proceed at once to transgress it, nor doth He say, "It is nothing;" for surely He would have made them more audacious; but first He clean cuts away their boldness, bringing forward the far heavier charge, and directing it upon their head. And He neither saith, "they do well in transgressing it," lest He should give them a hold on Him; nor doth He speak ill of their proceeding, lest He should confirm the law: nor again, on the other hand, doth He blame the elders, as lawless and unholy men; for doubtless they would have shunned Him as a reviler and injurious: but all these things He gives up, and proceeds another way. And He seems indeed to be rebuking the persons themselves who had come to Him, but He is reprehending them that enacted these laws; nowhere indeed making mention of the elders, but by His charge against the Scribes casting down them also, and signifying that their sin is twofold, first in disobeying God, next in doing so on men's account; as though He had said, "Why this, this hath ruined you, your obeying the elders in all things." And He said not, "the elders' tradition," but "your own." And, "ye say;" again He said not, "the elders say:" in order to make His speech less galling. That is, because they wanted to prove the disciples transgressors of the law, He signifies that they themselves are doing so, but that these are free from blame. For of course that is not a law, which is enjoined by men (wherefore also He calls it "a tradition"), and especially by men that are transgressors of the law.

Matthew 15:4-6 — Homily on the Gospel of Matthew 51

And since this had no shade of contrariety to the law, to command men to wash their hands, He brings forward another tradition, which is opposed to the law. And what He saith is like this. "They taught the young, under the garb of piety, to despise their fathers." How, and in what way? "If one of their parents said to his child, Give me this sheep that thou hast, or this calf, or any such thing, they used to say, 'This is a gift to God, whereby thou wouldest be profited by me, and thou canst not have it.' And two evils hence arose: on the one hand they did not bring them to God, on the other they defrauded their parents under the name of the offering, alike insulting their parents for God's sake, and God for their parents' sake." But He, omitting the first, the reward appointed for them that honor their parents, states that which is more awful, the punishment, I mean, threatened to such as dishonor them; desiring both to dismay them, and to conciliate such as have understanding; and He implies them to be for this worthy of death. For if he who dishonors them in word is punished, much more ye, who do so in deed, and who not only dishonor, but also teach it to others. "Ye then who ought not so much as to live, how find ye fault with the disciples?" "And what wonder is it, if ye offer such insults to me, who am as yet unknown, when even to the Father ye are found doing the like?" For everywhere He both asserts and implies, that from Him they began with this their arrogance. But some do also otherwise interpret, "It is a gift, by whatsoever thou mightest be profited by me;" that is, I owe thee no honor, but it is a free gift from me to thee, if indeed I do honor thee. But Christ would not have mentioned an insult of that sort. And Mark again makes this plainer, by saying, "It is Corban, by whatsoever thou mightest be profiled by me;" which means, not a gift and present, but properly an offering.

Matthew 15:7-9 — Homily on the Gospel of Matthew 51

Having then signified that they who were trampling on the law could not be justly entitled to blame men for transgressing a command of certain elders, He points out this same thing again from the prophet likewise. Thus, having once laid hold of them severely, He proceeds further: as on every occasion He doth, bringing forward the Scriptures, and so evincing Himself to be in accordance with God. And what saith the prophet? "This people honoreth me with their lips, but their heart is far from me. But in vain do they worship me, teaching for doctrines the commandments of men." Seest thou a prophecy in exact accordance with His sayings, and from the very first proclaiming beforehand their wickedness? For what Christ laid to their charge now, of this Isaiah also spake from the very first; that the words of God they despise, "for in vain do they worship me," saith He; but of their own they make much account, "teaching," saith He, "for doctrines the commandments of men." Therefore with reason the disciples keep them not.

Matthew 15:10-11 — Homily on the Gospel of Matthew 51

Having, you see, given them their mortal blow; and from the facts first, then from their own suffrage, then from the prophet having aggravated the charge, with them indeed He discourses not at all, incorrigibly disposed as they are now come to be, but directs His speech to the multitudes, so as to introduce His doctrine, great and high, and full of much strictness; and taking occasion from the former topic, He proceeds to insert that which is greater, casting out also the observance of meats. But see when. When He had cleansed the leper, when He had repealed the Sabbath, when He had shown Himself King of earth and sea, when He had made laws, when He had remitted sins, when He had raised dead men, when He had afforded them many proofs of His Godhead, then He discourses of meats. For indeed all the religion of the Jews is comprised in this; if thou take this away, thou hast even taken away all. For hereby He signifies, that circumcision too must be abrogated. But of Himself He doth not prominently introduce this (forasmuch as that was older than the other commandments, and had higher estimation), but He enacts it by His disciples. For so great a thing was it, that even the disciples after so long a time being minded to do it away, first practise it, and so put it down. But see how He introduces His law: how "He called the multitude, and said unto them, Hear and understand." Thus He doth by no means simply reveal it to them, but by respect and courtesy, first, He makes His saying acceptable (for this the evangelist declares by saying, "He called them unto Him"): and secondly, by the time also; in that after their refutation, and His victory over them, and the accusation by the prophet, then He begins His legislation, when they too would more easily receive His sayings. And He doth not merely call them unto Him, but also makes them more attentive. For "understand," saith He, that is, "consider, rouse yourselves; for of that sort is the law now about to be enacted. For if they set aside the law, even unseasonably, for their own tradition, and ye hearkened; much more ought ye to hearken unto me, who at the proper season am leading you unto a higher rule of self restraint." And He did not say, "The observance of meats is nothing, neither that Moses had given wrong injunctions, nor that of condescension He did so;" but in the way of admonition and counsel, and taking His testimony from the nature of the things, He saith: "Not the things that go into the mouth, defile the man, but the things that go out of the mouth;" resorting to nature herself both in His enactment and in His demonstration. Yet they hearing all this, made no reply, neither did they say, "What sayest Thou? When God hath given charges without number concerning the observance of meats, dost thou make such laws?" But since He had utterly stopped their mouths, not by refuting them only, but also by publishing their craft, and exposing what was done by them in secret, and revealing the secrets of their mind; their mouths were stopped, and so they went away. But mark, I pray thee, how He doth not yet venture distinctly to set Himself with boldness against the meats. Therefore neither did He say "the meats," but, "the things that enter in defile not the man;" which it was natural for them to suspect concerning the unwashen hands also. For He indeed was speaking of meats, but it would be understood of these matters too. Why, so strong was the feeling of scruple about the meats, that even after the resurrection Peter said, "Not so, Lord, for I have never eaten anything common or unclean." For although it was for the sake of others that He said this, and in order to leave Himself a justification against his censurers, by pointing out that he actually remonstrated, and not even so was excused, nevertheless it implies the depth of their impression on that point. Wherefore you see He Himself also at the beginning spake not openly concerning meats, but, "The things that go…

Matthew 15:12 — Homily on the Gospel of Matthew 51

When therefore they had heard these things, "the Pharisees," it is said, "were offended," not the multitudes. For "His disciples," so it is said, "came and said unto Him, Knowest thou that the Pharisees were offended, when they heard the saying?" Yet surely nothing had been said unto them.

Matthew 15:13 — Homily on the Gospel of Matthew 51

What then saith Christ? He did not remove the offense in respect of them, but reproved them, saying, "Every plant which my heavenly Father hath not planted, shall be rooted up." For He is wont both to despise offenses, and not to despise them. Elsewhere, for example, He saith, "But lest we should offend them, cast an hook into the sea:" but here He saith, "Let them alone, they be blind leaders of the blind: and if the blind lead the blind, both shall fall into the ditch."

Matthew 15:14 — Homily on the Gospel of Matthew 51

And what follows also indicates, that of themselves it was said, and of their traditions. Thus He added, "They are blind leaders of the blind." Whereas, had He spoken it of the law, He would have said, "It is a blind leader of the blind." But not so did He speak, but, "They are blind leaders of the blind:" freeing it from the blame, and bringing it all round upon them. Then to sever the people also from them, as being on the point of falling into a pit by their means, He saith, "If the blind lead the blind, both shall fall into the ditch." It is a great evil merely to be blind, but to be in such a case and have none to lead him, nay, to occupy the place of a guide, is a double and triple ground of censure. For if it be a dangerous thing for the blind man not to have a guide, much more so that he should even desire to be guide to another.

Matthew 15:15-20 — Homily on the Gospel of Matthew 51

What then saith Peter? He saith not, "What can this be which Thou hast said?" but as though it were full of obscurity, he puts his question. And he saith not, "Why hast thou spoken contrary to the law?" for he was afraid, lest he should be thought to have taken offense, but asserts it to be obscure. However, that it was not obscure, but that he was offended, is manifest, for it had nothing of obscurity. Wherefore also He rebukes him, saying, "Are ye also yet without understanding?" For as to the multitude, they did not perhaps so much as understand the saying; but themselves were the persons offended. Wherefore, whereas at first, as though asking in behalf of the Pharisees, they were desirous to be told; when they heard Him denouncing a great threat, and saying, "Every plant, which my heavenly Father hath not planted, shall be rooted up," and, "They are blind leaders of the blind," they were silenced. But he, always ardent, not even so endures to hold his peace, but saith, "Declare unto us this parable." What then saith Christ? With a sharp rebuke He answers, "Are ye also yet without understanding? Do ye not yet understand?" But these things He said, and reproved them, in order to cast out their prejudice; He stopped not however at this, but adds other things also, saying, "That whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught; but those things which proceed out of the mouth come forth from the heart, and they defile the man. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, blasphemies, false-witnessings: and these are the things that defile the man: but to eat with unwashen hands defileth not the man." Seest thou how sharply He deals with them, and in the way of rebuke? Then He establishes His saying by our common nature, and with a view to their cure. For when He saith, "It goeth into the belly, and is cast out into the draught," he is still answering according to the low views of the Jews. For He saith, "it abides not, but goes out:" and what if it abode? it would not make one unclean. But not yet were they able to hear this. And one may remark, that because of this the lawgiver allows just so much time, as it may be remaining within one, but when it is gone forth, no longer. For instance, at evening He bids you wash yourself, and so be clean; measuring the time of the digestion, and of the excretion. But the things of the heart, He saith, abide within, and when they are gone forth they defile, and not when abiding only. And first He puts our evil thoughts, a kind of thing which belonged to the Jews; and not as yet doth He make His refutation from the nature of the things, but from the manner of production from the belly and the heart respectively, and from the fact that the one sort remains, the other not; the one entering in from without, and departing again outwards, while the others are bred within, and having gone forth they defile, and then more so, when they are gone forth. Because they were not yet able, as I said, to be told these things with all due strictness. But Mark saith, that "cleansing the meats," He spake this. He did not however express it, nor at all say, "but to eat such and such meats defileth not the man," for neither could they endure to be told it by Him thus distinctly. And accordingly His conclusion was, "But to eat with unwashen hands defileth not the man."

Matthew 15:21 — Homily on the Gospel of Matthew 52

And why did He go at all into these parts? When He had set them free from the observance of meats, then to the Gentiles also He goes on to open a door, proceeding in due course; even as Peter, having been first directed to annul this law, is sent to Cornelius. But if any one should say, "How then, while saying to His disciples, 'Go not into the way of the Gentiles,' doth He Himself admit her?" first, this would be our reply, that what He enjoined upon His disciples, He was not Himself also tied to; secondly, that not in order to preach did He depart; which indeed Mark likewise intimating said, He even hid Himself, yet was not concealed. For as His not hastening to them first was a part of the regular course of His proceedings, so to drive them away when coming to Him was unworthy of His love to man. For if the flying ought to be pursued, much more ought the pursuing not to be avoided.

Matthew 15:22 — Homily on the Gospel of Matthew 52

See at any rate how worthy this woman is of every benefit. For she durst not even come to Jerusalem, fearing, and accounting herself unworthy. For were it not for this, she would have come there, as is evident both from her present earnestness, and from her coming out of her own coasts. The evangelist speaks against the woman, that he may show forth her marvellous act, and celebrate her praise the more. For when thou hearest of a Canaanitish woman, thou shouldest call to mind those wicked nations, who overset from their foundations the very laws of nature. And being reminded of these, consider also the power of Christ's advent. For they who were cast out, that they might not pervert any Jews, these appeared so much better disposed than the Jews, as even to come out of their coasts, and approach Christ; while those were driving Him away, even on His coming unto them. Having then come unto Him, she saith nothing else, but "Have mercy on me," and by her cry brings about them many spectators. For indeed it was a pitiful spectacle to see a woman crying aloud in so great affliction, and that woman a mother, and entreating for a daughter, and for a daughter in such evil case: she not even venturing to bring into the Master's sight her that was possessed, but leaving her to lie at home, and herself making the entreaty. And she tells her affliction only, and adds nothing more; neither doth she drag the physician to her house, like that nobleman, saying, "Come and lay thy hand upon her," and, "Come down ere my child die." But having described both her calamity, and the intensity of the disease, she pleads the Lord's mercy, and cries aloud; and she saith not, "Have mercy on my daughter," but, "Have mercy on me." For she indeed is insensible of her disease, but it is I that suffer her innumerable woes; my disease is with consciousness, my madness with perception of itself.

Matthew 15:23 — Homily on the Gospel of Matthew 52

What is this new and strange thing? the Jews in their perverseness He leads on, and blaspheming He entreats them, and tempting Him He dismisses them not; but to her, running unto Him, and entreating, and beseeching Him, to her who had been educated neither in the law, nor in the prophets, and was exhibiting so great reverence; to her He doth not vouchsafe so much as an answer. Whom would not this have offended, seeing the facts so opposite to the report? For whereas they had heard, that He went about the villages healing, her, when she had come to Him, He utterly repels. And who would not have been moved by her affliction, and by the supplication she made for her daughter in such evil case? For not as one worthy, nor as demanding a due, not so did she approach Him, but she entreated that she might find mercy, and merely gave a lamentable account of her own affliction; yet is she not counted worthy of so much as an answer. Perhaps many of the hearers were offended, but she was not offended. And why say I, of the hearers? For I suppose that even the very disciples must have been in some degree affected at the woman's affliction, and have been greatly troubled, and out of heart. Nevertheless not even in this trouble did they venture to say, "Grant her this favor," but, "His disciples came and besought Him, saying, Send her away, for she crieth after us." For we too, when we wish to persuade any one, oftentimes say the contrary.

Matthew 15:24 — Homily on the Gospel of Matthew 52

But Christ saith, "I am not sent, but unto the lost sheep of the house of Israel." What then did the woman, after she heard this? Was she silent, and did she desist? or did she relax her earnestness? By no means, but she was the more instant. But it is not so with us; rather, when we fail to obtain, we desist; whereas it ought to make us the more urgent. And yet, who would not have been driven to perplexity by the word which was then spoken? Why His silence were enough to drive her to despair, but His answer did so very much more. For together with herself, to see them also in utter perplexity that were pleading with her, and to hear that the thing is even impossible to be done, was enough to cast her into unspeakable perplexity. Yet nevertheless the woman was not perplexed, but on seeing her advocates prevail nothing, she made herself shameless with a goodly shamelessness.

Matthew 15:25 — Homily on the Gospel of Matthew 52

Yet nevertheless the woman was not perplexed, but on seeing her advocates prevail nothing, she made herself shameless with a goodly shamelessness. For whereas before this she had not ventured so much as to come in sight (for "she crieth," it is said, "after us"), when one might expect that she should rather depart further off in utter despair, at that very time she comes nearer, and worships, saying, "Lord, help me." What is this, O woman? Hast thou then greater confidence than the apostles? more abundant strength? "Confidence and strength," saith she, "by no means; nay, I am even full of shame. Yet nevertheless my very shamelessness do I put forward for entreaty; He will respect my confidence." And what is this? Heardest thou not Him saying, "I am not sent but unto the lost sheep of the house of Israel?" "I heard," saith she, "but He Himself is Lord." Wherefore neither did she say, "Entreat and beseech," but, "Help me."

Matthew 15:26 — Homily on the Gospel of Matthew 52

What then saith Christ? Not even with all this was He satisfied, but He makes her perplexity yet more intense again, saying, "It is not meet to take the children's bread and to cast it to the dogs." And when He vouchsafed her a word, then He smote her more sharply than by His silence. And no longer doth He refer the cause to another, nor say, "I am not sent," but the more urgent she makes her entreaty, so much the more doth He also urge His denial. And He calls them no longer "sheep," but "children," and her "a dog." What then saith the woman? Out of His own very words she frames her plea. "Why, though I be a dog," said she, "I am not an alien." Justly did Christ say, "For judgment am I come." The woman practises high self-command, and shows forth all endurance and faith, and this, receiving insult; but they, courted and honored, requite it with the contrary.

Matthew 15:27 — Homily on the Gospel of Matthew 52

For, "that food is necessary for the children," saith she, "I also know; yet neither am I forbidden, being a dog. For were it unlawful to receive, neither would it be lawful to partake of the crumbs; but if, though in scanty measure, they ought to be partakers, neither am I forbidden, though I be a dog; nay, rather on this ground am I most surely a partaker, if I am a dog." With this intent did Christ put her off, for He knew she would say this; for this did He deny the grant, that He might exhibit her high self-command. But do thou, I pray thee, together with her faith see also her humility. For He had called the Jews "children," but she was not satisfied with this, but even called them "masters;" so far was she from grieving at the praises of others. "Why, the dogs also," saith she, "eat of the crumbs that fall from their master's table." Seest thou the woman's wisdom, how she did not venture so much as to say a word against it, nor was stung by other men's praises, nor was indignant at the reproach? Seest thou her constancy? He said, "It is not meet," and she said, "Truth, Lord;" He called them "children," but she "masters;" He used the name of a dog, but she added also the dog's act. Seest thou this woman's humility? Hear the proud language of the Jews. "We be Abraham's seed, and were never in bondage to any man;" and, "We be born of God." But not so this woman, rather she calls herself a dog, and them masters; so for this she became a child.

Matthew 15:28 — Homily on the Gospel of Matthew 52

What then saith Christ? "O woman, great is thy faith." Yea, therefore did He put her off, that He might proclaim aloud this saying, that He might crown the woman. "Be it unto thee even as thou wilt." Now what He saith is like this: "Thy faith indeed is able to effect even greater things than these; nevertheless, Be it unto thee even as thou wilt." This was akin to that voice that said, "Let the Heaven be, and it was." "And her daughter was made whole from that very hour." Seest thou how this woman too contributed not a little to the healing of her daughter? For to this purpose neither did Christ say, "Let thy little daughter be made whole," but, "Great is thy faith, be it unto thee even as thou wilt;" to teach thee that the words were not used at random, nor were they flattering words, but great was the power of her faith. The certain test, however, and demonstration thereof, He left to the issue of events. Her daughter accordingly was straightway healed. But mark thou, I pray thee, how when the apostles had failed, and had not succeeded, this woman had success. So great a thing is assiduity in prayer. Yea, He had even rather be solicited by us, guilty as we are, for those who belong to us, than by others in our behalf. And yet they had more liberty to speak; but she exhibited much endurance. And by the issue He also excused Himself to His disciples for the delay, and showed that with reason He had not assented to their request.

Matthew 15:29-31 — Homily on the Gospel of Matthew 52

"And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into the mountain, and sat down there. And great multitudes came unto Him, having with them those that were lame, blind, maimed, dumb; and cast them at His feet; and He healed them, insomuch that the multitudes wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, and they glorified the God of Israel." Now He goes about Himself, now sits awaiting the diseased, and hath the lame brought up unto the mountain. And no longer do they touch so much as His garment, but advance a higher step, being cast at His feet: and they showed their faith doubly, first, by going up into the mountain though lame, then by wanting nothing else but to be cast at His feet only. And great was the marvel and strange, to see them that were carried walking, the blind needing not any to lead them by the hand. Yea, both the multitude of the healed, and the facility of their cure amazed them. Seest thou, how the woman indeed He healed with so much delay, but these immediately? not because these are better than she is, but because she is more faithful than they. Therefore, while in her case He defers and delays, to manifest her constancy; on these He bestows the gift immediately, stopping the mouths of the unbelieving Jews, and cutting away from them every plea. For the greater favors one hath received, so much the more is he liable to punishment, if he be insensible, and the very honor make him no better.

Matthew 15:32 — Homily on the Gospel of Matthew 53

Both above, when going to do this miracle, He first healed them that were maimed in body, and here He doth the self-same thing; from the healing of the blind and the lame, He goes on to this again. But why might it be, that then His disciples said, "Send away the multitude," but now they said not so; and this, though three days had past? Either being themselves improved by this time, or seeing that the people had no great sense of hunger; for they were glorifying God for the things that were done. But see how in this instance too He doth not proceed at once to the miracle, but calls them forth thereunto. For the multitudes indeed who had come out for healing durst not ask for the loaves; but He, the benevolent and provident one, gives even to them that ask not, and saith unto His disciples, "I have compassion, and will not send them away fasting." For lest they should say that they came having provisions for the way, He saith, "They continue with me now three days;" so that even if they came having any, it is all spent. For therefore He Himself did not this on the first and second day, but when all had been consumed by them, in order that having first been in want, they might more eagerly accept His work. Therefore He saith, "Lest they faint in the way;" implying both their distance to be great, and that they had nothing left. "Then, if thou art not willing to send them away fasting, wherefore dost thou not work the miracle?" That by this question and by their answer He might make the disciples more heedful, and that they might show forth their faith, coming unto Him, and saying, "Make loaves." But not even so did they understand the motive of His question; wherefore afterwards He saith to them, as Mark relates, "Are your hearts so hardened? Having eyes, see ye not? and having ears, hear ye not?" Since, if this were not so, wherefore doth He speak to the disciples, and signify the multitude's worthiness to receive a benefit, and add also the pity He Himself feels? But Matthew saith, that after this He also rebuked them, saying, "O ye of little faith, do ye not yet understand, nor remember the five loaves of the five thousand, and how many baskets ye took up? nor the seven loaves of the four thousand, and how many baskets ye took up?" So completely do the evangelists harmonize one with another. What then say the disciples? Still they creep on the ground, although He had done so very many things in order that that miracle might be kept in memory; as by His question, and by the answer, and by making them minister herein, and by distributing the baskets; but their state of mind was yet rather imperfect.

Matthew 15:33 — Homily on the Gospel of Matthew 53

Wherefore also they say to Him, "Whence should we have so many loaves in the wilderness?" Both before this, and now, they make mention of the wilderness; themselves in a weak way of argument so speaking, yet even hereby putting the miracle above suspicion. That is, lest any should affirm (as I have indeed already said), that they obtained it from some neighboring village, the place is acknowledged, that the miracle may be believed. With this view, both the former miracle and this He works in a wilderness, at a great distance from the villages. The disciples, considering none of all this, said, "Whence should we have so many loaves in a wilderness?" For they thought verily He had said it as purposing next to enjoin them to feed the people; most foolishly; since with this intent He had said, and that lately, "Give ye them to eat," that He might bring them to an urgent need of entreating Him. But now He saith not this, "Give ye them to eat," but what? "I have compassion on them, and will not send them away fasting;" bringing the disciples nearer, and provoking them more, and granting them clearer sight, to ask these things of Him. For in truth they were the words of one signifying that He hath power not to send them away fasting; of one manifesting His authority. For the expression, "I will not," implies such a purpose in Him.

Matthew 15:34 — Homily on the Gospel of Matthew 53

Since however they still spake of the multitude merely, and the place, and the wilderness (for "whence," it is said, "should we have in a wilderness so many loaves, as to fill so great a multitude"?); and not even so understood what He said, He proceeds to contribute His own part, and saith unto them, "How many loaves have ye? And they say, Seven, and a few little fishes." And they no more say, "But what are these among so many?" as they had said before. So that although they reached not His whole meaning, yet nevertheless they became higher by degrees. For so He too, arousing their mind hereby, puts the question much as He had done before, that by the very form of the inquiry He might remind them of the works already done. But as thou hast seen their imperfection hereby, so do thou observe the severity of their spirit, and admire their love of truth, how, writing themselves, they conceal not their own defects, great as they were. For it was no small blame to have presently forgotten this miracle, which had so recently taken place; wherefore they are also rebuked. And herewith consider also their strictness in another matter, how they were conquerors of their appetite; how disciplined to make little account of their diet. For being in the wilderness and abiding there three days, they had seven loaves.

Matthew 15:34 — GOSPEL OF MATTHEW, HOMILY 53.1

Why had he earlier said to his disciples, "Send away the multitude," but now he does not send them away, even though three days had passed? It may be that they themselves had changed and improved by this time. Or it may be that since the people were glorifying God for what had been done, they had no great sense of hunger.Observe in this instance that he does not proceed immediately to the miracle but calls them out even into the desert. The multitudes who had come for healing were not even daring to ask for food. But he is here seen to be the benevolent and provident one who gives even to those that do not ask. He said to his disciples, "I have compassion and will not send them away hungry." And lest someone might say that they came having provisions for the way, he noted, "They have been with me now three days and have nothing to eat, so that even if some came with provision, it has by now been consumed." Therefore Jesus did not do this on the first or second day but only when everything had been entirely consumed, in order that having first been in need, they might more eagerly receive the miracle of food. He offered them compassion, saying, "Lest they faint in the way"; he implied that both the distance to food was great and that they had nothing left. Then disciples asked, if you are not willing to send them away hungry, "Where are we to get bread enough in the desert to feed so great a crowd?" Jesus responded, in order to stimulate their faith and make them more compassionate: "How many loaves have you?" But even then they did not fully understand the motive of his question. Hence afterwards he said to them, as Mark relates, "Are your hearts so hardened? Having eyes, do you not see? Having ears, do you not hear?"

Matthew 15:35-36 — Homily on the Gospel of Matthew 53

Now all the rest He doth as on the former occasion; thus He both makes them sit down on the ground, and He makes the loaves multiply themselves in the hands of the disciples. For, "He commanded," it is said, "the multitude to sit down on the ground. And He took the seven loaves, and the fishes, and gave thanks, and brake, and gave to His disciples, and the disciples to the multitude."

Matthew 15:37-38 — Homily on the Gospel of Matthew 53

But when we come to the end, there is a difference. For, "they did all eat," so it is said, "and were filled, and they took up of the broken meat that was left, seven baskets full. And they that did eat were four thousand men, besides women and children." But why at the former time, when there were five thousand, did twelve baskets full remain over and above, whereas here, when there were four thousand, it was seven baskets full? For what purpose, I say, and by what cause, were the remnants less, the guests not being so many? Either then one may say this, that the baskets on this last occasion were greater than those used before, or if this were not so, lest the equality of the miracle should again cast them into forgetfulness, He rouses their recollection by the difference, that by the variation they might be reminded of both one and the other. Accordingly, in that case, He makes the baskets full of fragments equal in number to His disciples, in this, the other baskets equal to the loaves; indicating even hereby His unspeakable power, and the ease wherewith He exercised His authority, in that it was possible for Him to work such miracles, both in this way and in the other. For neither was it of small power, to maintain the exact number, both then and now; then when there were five thousand, now when there were four thousand; and not suffer the remnants to be more than the baskets used on the one occasion or on the other, although the number of the guests was different.

Matthew 15:39 — Homily on the Gospel of Matthew 53

And the end again was like the former. For as then He left the multitude and withdrew in a ship, so also now; and John also saith this. For since no sign did so work upon them to follow Him, as the miracle of the loaves; and they were minded not only to follow Him, but also to make Him a king; avoiding all suspicion of usurping royalty, He hastens away after this work of wonder: and He doth not even go away afoot, lest they should follow Him, but by entering into a ship. "And He sent away the multitudes," so it saith, "and went on board the ship, and came into the coasts of Magdala."

Matthew 15:39 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

As the Lord sent the multitudes away after the miracle of the five loaves, so also now, not on foot, but by boat, that the multitudes may not follow Him; And he sent away the multitude, and entered into a ship, and came into the coasts of Magedan. As then in the sky there is one sign of fair weather, and another of rain, so ought ye to think concerning me; now, in this My first coming, there is need of these signs which are done in the earth; but those which are done in heaven are reserved for the time of the second coming. Now I come as a physician, then as a judge; now I come in secret, then with much pomp, when the powers of the heavens shall be shaken. But now is not the time of these signs, now have I come to die, and to suffer humiliations; as it follows, An evil and adulterous generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas the prophet. And when the Pharisees heard this, they ought to have asked Him, What it was He meant? But they had not asked at first with any desire of learning, and therefore the Lord leaves them, as it follows, And he left them, and went his way.

Matthew 16:1-3 — Homily on the Gospel of Matthew 53

"And the Pharisees and Sadducees came and desired Him to show them a sign from Heaven. But He saith, When it is evening, ye say, Fair weather, for the sky is red; and in the morning, Foul weather today, for the sky is red and lowering. Ye can discern the face of the sky, but can ye not the signs of the times? A wicked and adulterous generation seeketh after a sign, and there shall no sign be given unto it, but the sign of the prophet Jonas. And He left them, and departed." But Mark saith, that when they were come unto Him, and were questioning with Him, "He sighed deeply in His spirit, and saith, Why doth this generation seek after a sign?" And yet surely their inquiry was deserving of anger and great displeasure; yet nevertheless the benevolent and provident One is not angry, but pities and bewails them as incurably diseased, and after so full a demonstration of His power, tempting Him. For not in order to believe did they seek, but to lay hold of Him. Since had they come unto Him as ready to believe, He would have given it. For He who said to the woman, "It is not meet," and afterwards gave, much more would He have shown His bounty to these. But since they did not seek to believe, therefore He also calls them hypocrites, because in another place they said one thing, and meant another. Yea, had they believed, they would not even have asked. And from another thing too it is evident that they believed not; that when reproved and exposed, they abode not with Him, nor said, "We are ignorant and seek to learn." But for what sign from Heaven were they asking? Either that He should stay the sun, or curb the moon, or bring down thunderbolts, or work a change in the air, or some other such thing. What then saith He to all this? "Ye can discern the face of the sky, but can ye not discern the signs of the times?" See His meekness and moderation. For not even as before did He refuse merely, and say, "There shall none be given them," but He states also the cause why He gives it not, even though they were not asking for information. What then was the cause? "Much as in the sky," saith He, "one thing is a sign of a storm, another of fair weather, and no one when he saw the sign of foul weather would seek for a calm, neither in calm and fair weather for a storm; so should you reckon with regard to me also. For this present time of my coming, is different from that which is to come. Now there is need of these signs which are on the earth, but those in Heaven are stored up against that time. Now as a physician am I come, then I shall be here as a judge; now to seek that which is gone astray, then to demand an account. Therefore in a hidden manner am I come, but then with much publicity, folding up the heaven, hiding the sun, not suffering the moon to give her light. Then 'the very powers of the heavens shall be shaken, and the manifestation of my coming shall imitate lightning that appears at once to all. But not now is the time for these signs; for I am come to die, and to suffer all extremities." Heard ye not the prophet, saying, "He shall not strive nor cry, neither shall His voice be heard without?" and another again, "He shall come down as rain upon a fleece of wool?" And if men speak of the signs in Pharaoh's time, there was an enemy then from whom deliverance was needed, and it all took place in due course. But to Him that came among friends there was no need of those signs. "And besides, how shall I give the great signs, when the little are not believed?" Little, I mean, as regards display, since in power these latter were much greater than the former. For what could be equal to remitting sins, and raising the dead, and driving away devils, and creating a body, and ordering all other things aright?

Matthew 16:4 — Homily on the Gospel of Matthew 53

"And besides, how shall I give the great signs, when the little are not believed?" Little, I mean, as regards display, since in power these latter were much greater than the former. For what could be equal to remitting sins, and raising the dead, and driving away devils, and creating a body, and ordering all other things aright? But do thou see their hardened heart, how on being told, that "no sign should be given them but the sign of the prophet Jonas," they do not ask. And yet, knowing both the prophet, and all that befell him, and having been told this a second time, they ought to have inquired and learnt what the saying could mean; but, as I said, there is no desire of information in these their doings. For this cause "He also left them, and departed."

Matthew 16:5-6 — Homily on the Gospel of Matthew 53

"And when His disciples," so it is said, "were come to the other side, they forgot to take bread. Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees." And why said He not plainly, Beware of their teaching? His will is to remind them of what had been done, for He knew they had forgotten. But for accusing them at once there seemed to be no reasonable ground, but to take the occasion from themselves, and so to reprove them, would make the charge admissible. "And why did He not then reprove them, when they said, 'Whence should we have so many loaves in the wilderness?' for it seemed a good time then to say what He says here." That He might not seem to rush hastily on the miracle. And besides, He would not blame them before the multitude, nor seek honor in their presence. And now too the accusation had greater reason, for that after repetition of the miracle they were so minded.

Matthew 16:7 — Homily on the Gospel of Matthew 53

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

Matthew 16:8 — Homily on the Gospel of Matthew 53

Wherefore also He works another miracle, and then and not till then He reproves; I mean, He brings forward what they were reasoning in their hearts. But what were their reasonings? "Because," so it is said, "we have taken no bread." For as yet they were full of trepidation about the purifications of the Jews, and the observances of meats. Wherefore on all accounts He attacks them even with severity, saying, "Why reason ye in yourselves, O ye of little faith, because ye have brought no bread? Perceive ye not yet, neither understand? Have ye your heart hardened? Having eyes, see ye not? Having ears, hear ye not? Do ye not remember the five loaves of the five thousand, and how many baskets ye took up? neither the seven loaves of the four thousand, and how many baskets ye took up?" Seest thou intense displeasure? For nowhere else doth He appear to have so rebuked them. Wherefore then doth He so? In order again to cast out their prejudice about the meats. I mean that with this view, whereas then He had only said, "Perceive ye not, neither understand?" in this place, and with a strong rebuke, He saith, "O ye of little faith." For not everywhere is lenity a good thing. And as He used to allow them freedom of speech, so doth He also reprove, by this variety providing for their salvation. And mark thou at once His reproof, how strong, and His mildness. For all but excusing Himself to them for His severe reproofs to them, He saith, "Do ye not yet consider the five loaves, and how many baskets ye took up; and the seven loaves, and how many baskets ye took up?" And to this end He sets down also the numbers, as well of the persons fed as of the fragments, at once both bringing them to recollection of the past, and making them more attentive to the future.

Matthew 16:9-10 — Homily on the Gospel of Matthew 53

For not everywhere is lenity a good thing. And as He used to allow them freedom of speech, so doth He also reprove, by this variety providing for their salvation. And mark thou at once His reproof, how strong, and His mildness. For all but excusing Himself to them for His severe reproofs to them, He saith, "Do ye not yet consider the five loaves, and how many baskets ye took up; and the seven loaves, and how many baskets ye took up?" And to this end He sets down also the numbers, as well of the persons fed as of the fragments, at once both bringing them to recollection of the past, and making them more attentive to the future.

Matthew 16:11-12 — Homily on the Gospel of Matthew 53

And to teach thee how great the power of His reproof, and how it roused up their slumbering mind, hear what saith the evangelist. For Jesus having said no more, but having reproved them, and added this only, "How is it that ye do not understand, that I spake it not to you concerning bread that ye should beware, but of the leaven of the Pharisees and Sadducees;" He subjoined, saying, "Then understood they that He bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees," although He had not uttered that interpretation. See how much good His reproof wrought. For it both led them away from the Jewish observances, and when they were remiss, made them more heedful, and delivered them from want of faith; so that they were not afraid nor in alarm, if at any time they seemed to have few loaves; nor were they careful about famine, but despised all these things.

Matthew 16:13 — Homily on the Gospel of Matthew 54

Wherefore hath he mentioned the founder of the city? Because there was another besides, Caesarea Stratonis. But not in that, but in this doth He ask them, leading them far away from the Jews, so that being freed from all alarm, they might speak with boldness all that was in their mind. And wherefore did He not ask them at once their own opinion, but that of the people? In order that when they had told the people's opinion, and then were asked, "But whom say ye that I am?" by the manner of His inquiry they might be led up to a sublimer notion, and not fall into the same low view as the multitude. Accordingly He asks them not at all in the beginning of His preaching, but when He had done many miracles, and had discoursed with them of many and high doctrines, and had afforded so many clear proofs of His Godhead, and of His unanimity with the Father, then He puts this question to them. And He said not, "Whom say the Scribes and Pharisees that I am?" often as these had come unto Him, and discoursed with Him; but, "Whom do men say that I am?" inquiring after the judgment of the people, as unbiassed. For though it was far meaner than it should be, yet was it free from malice, but the other was teeming with much wickedness. And signifying how earnestly He desires His Economy to be confessed, He saith, "The Son of Man;" thereby denoting His Godhead, which He doth also in many other places. For He saith, "No man hath ascended up to Heaven, but the Son of Man, which is in Heaven." And again, "But when ye shall see the Son of Man ascend up, where He was before."

Matthew 16:14 — Homily on the Gospel of Matthew 54

Then, since they said, "Some John the Baptist, some Elias, some Jeremias, or one of the prophets," and set forth their mistaken opinion, He next added, "But whom say ye that I am?" calling them on by His second inquiry to entertain some higher imagination concerning Him, and indicating that their former judgment falls exceedingly short of His dignity. Wherefore He seeks for another judgment from themselves, and puts a second question, that they might not fall in with the multitude, who, because they saw His miracles greater than human, accounted Him a man indeed, but one that had appeared after a resurrection, as Herod also said. But He, to lead them away from this notion, saith, "But whom say ye that I am?" that is, "ye that are with me always, and see me working miracles, and have yourselves done many mighty works by me."

Matthew 16:15 — Homily on the Gospel of Matthew 54

Then, since they said, "Some John the Baptist, some Elias, some Jeremias, or one of the prophets," and set forth their mistaken opinion, He next added, "But whom say ye that I am?" calling them on by His second inquiry to entertain some higher imagination concerning Him, and indicating that their former judgment falls exceedingly short of His dignity. Wherefore He seeks for another judgment from themselves, and puts a second question, that they might not fall in with the multitude, who, because they saw His miracles greater than human, accounted Him a man indeed, but one that had appeared after a resurrection, as Herod also said. But He, to lead them away from this notion, saith, "But whom say ye that I am?" that is, "ye that are with me always, and see me working miracles, and have yourselves done many mighty works by me."

Matthew 16:16 — Homily on the Gospel of Matthew 54

What then saith the mouth of the apostles, Peter, the ever fervent, the leader of the apostolic choir? When all are asked, he answers. And whereas when He asked the opinion of the people, all replied to the question; when He asked their own, Peter springs forward, and anticipates them, and saith, "Thou art the Christ, the Son of the living God."

Matthew 16:17 — Homily on the Gospel of Matthew 54

What then saith Christ? "Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee." Yet surely unless he had rightly confessed Him, as begotten of the very Father Himself, this were no work of revelation; had he accounted our Lord to be one of the many, his saying was not worthy of a blessing. Since before this also they said, "Truly He is Son of God," those, I mean, who were in the vessel after the tempest, which they saw, and were not blessed, although of course they spake truly. For they confessed not such a Sonship as Peter, but accounted Him to be truly Son as one of the many, and though peculiarly so beyond the many, yet not of the same substance. And Nathanael too said, "Rabbi, Thou art the Son of God, Thou art the King of Israel;" and so far from being blessed, he is even reproved by Him, as having said what was far short of the truth. He replied at least, "Because I said unto thee, I saw thee under the fig-tree, believest thou? thou shalt see greater things than these." Why then is this man blessed? Because he acknowledged Him very Son. Wherefore you see, that while in those former instances He had said no such thing, in this case He also signifies who had revealed it. That is, lest his words might seem to the many (because he was an earnest lover of Christ) to be words of friendship and flattery, and of a disposition to show favor to Him, he brings forward the person who had made them ring in his soul; to inform thee that Peter indeed spake, but the Father suggested, and that thou mightest believe the saying to be no longer a human opinion, but a divine doctrine. And wherefore doth He not Himself declare it, nor say, "I am the Christ," but by His question establish this, bringing them in to confess it? Because so to do was both more suitable to Him, yea necessary at that time, and it drew them on the more to the belief of the things that were said. Seest thou how the Father reveals the Son, how the Son the Father? For "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son will reveal Him." It cannot therefore be that one should learn the Son of any other than of the Father; neither that one should learn the Father of any other than of the Son. So that even hereby, their sameness of honor and of substance is manifest.

Matthew 16:18 — Homily on the Gospel of Matthew 54

What then saith Christ? "Thou art Simon, the son of Jonas; thou shalt be called Cephas." "Thus since thou hast proclaimed my Father, I too name him that begat thee;" all but saying, "As thou art son of Jonas, even so am I of my Father." Else it were superfluous to say, "Thou art Son of Jonas;" but since he had said, "Son of God," to point out that He is so Son of God, as the other son of Jonas, of the same substance with Him that begat Him, therefore He added this, "And I say unto thee, Thou art Peter, and upon this rock will I build my Church;" that is, on the faith of his confession. Hereby He signifies that many were now on the point of believing, and raises his spirit, and makes him a shepherd. "And the gates of hell shall not prevail against it." "And if not against it, much more not against me. So be not troubled because thou art shortly to hear that I shall be betrayed and crucified."

Matthew 16:19 — Homily on the Gospel of Matthew 54

Then He mentions also another honor. "And I also will give thee the keys of the heavens." But what is this, "And I also will give thee?" "As the Father hath given thee to know me, so will I also give thee." And He said not, "I will entreat the Father" (although the manifestation of His authority was great, and the largeness of the gift unspeakable), but, "I will give thee." What dost Thou give? tell me. "The keys of the heavens, that whatsoever thou shalt bind on earth, shall be bound in Heaven, and whatsoever thou shalt loose on earth, shall be loosed in Heaven." How then is it not "His to give to sit on His right hand, and on His left," when He saith, "I will give thee"? Seest thou how He, His own self, leads Peter on to high thoughts of Him, and reveals Himself, and implies that He is Son of God by these two promises? For those things which are peculiar to God alone, (both to absolve sins, and to make the church incapable of overthrow in such assailing waves, and to exhibit a man that is a fisher more solid than any rock, while all the world is at war with him), these He promises Himself to give; as the Father, speaking to Jeremiah, said, He would make him as "a brazen pillar, and as a wall;" but him to one nation only, this man in every part of the world. I would fain inquire then of those who desire to lessen the dignity of the Son, which manner of gifts were greater, those which the Father gave to Peter, or those which the Son gave him? For the Father gave to Peter the revelation of the Son; but the Son gave him to sow that of the Father and that of Himself in every part of the world; and to a mortal man He entrusted the authority over all things in Heaven, giving him the keys; who extended the church to every part of the world, and declared it to be stronger than heaven. "For heaven and earth shall pass away, but my word shall not pass away." How then is He less, who hath given such gifts, hath effected such things? And these things I say, not dividing the works of Father and Son ("for all things are made by Him, and without Him was nothing made which was made"): but bridling the shameless tongue of them that dare so to speak. But see, throughout all, His authority: "I say unto thee, Thou art Peter; I will build the Church; I will give thee the keys of Heaven."

Matthew 16:20-21 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For what having once had root has afterwards been torn up, if it is again planted, is with difficulty retained among the multitude; but what having been once rooted has continued ever after unmoved, is easily brought on to a further growth. He therefore dwells on these sorrowful things, and repeats His discourse upon them, that He may open the minds of His disciples.

Matthew 16:20 — Homily on the Gospel of Matthew 54

And then, when He had so said, "He charged them that they should tell no man that He was the Christ." And why did He charge them? That when the things which offend are taken out of the way, and the cross is accomplished, and the rest of His sufferings fulfilled, and when there is nothing any more to interrupt and disturb the faith of the people in Him, the right opinion concerning Him may be engraven pure and immovable in the mind of the hearers. For, in truth, His power had not yet clearly shone forth. Accordingly it was His will then to be preached by them, when both the plain truth of the facts, and the power of His deeds were pleading in support of the assertions of the apostles. For it was by no means the same thing to see Him in Palestine, now working miracles, and now insulted and persecuted (and especially when the very cross was presently to follow the miracles that were happening); and to behold him everywhere in the world, adored and believed, and no more suffering anything, such as He had suffered. Therefore He bids them "tell no man." For that which hath been once rooted and then plucked up, would hardly, if planted, again be retained among the many; but that which, once fixed, hath remained immovable, and hath suffered injury from no quarter, easily mounts up, and advances to a greater growth. And if they who had enjoyed the benefit of many miracles, and had had part in so many unutterable mysteries, were offended by the mere hearing of it; or rather not these only, but even the leader of them all, Peter; consider what it was likely the common sort should feel, being first told that He is the Son of God, then seeing Him even crucified and spit upon, and that without knowledge of the secret of those mysteries, or participation in the gift of the Holy Ghost. For if to His disciples He said, "I have many things to say unto you, but ye cannot bear them now;" much more would the rest of the people have utterly failed, had the chiefest of these mysteries been revealed to them before the proper time. Accordingly He forbids them to tell. And to instruct thee how great a thing it was, their afterwards learning His doctrine complete, when the things that offend had passed by; learn it from this same leader of theirs. For this very Peter, he who after so many miracles proved so weak as even to deny Him, and to be in fear of a mean damsel; after the cross had come forth, and he had received the certain proofs of the resurrection, and there was nothing more to offend and trouble him, retained the teaching of the Spirit so immovable, that more vehemently than a lion he sprang upon the people of the Jews, for all the dangers and innumerable deaths which were threatened. With reason then did He bid them not tell the many before the crucifixion, since not even to them that were to teach did He venture to commit all before the crucifixion. "For I have many things to say unto you," saith He, "but ye cannot bear them now." And of the things too that He did say, they do not understand many, which He did not make plain before the crucifixion. At least when He was risen from the dead, then and not before they knew some of His sayings.

Matthew 16:21 — Homily on the Gospel of Matthew 54

"From that time forth began He to show unto them that He must suffer. From that time." What time? When He had fixed the doctrine in them; when He had brought in the beginning of the Gentiles. But not even so did they understand what He said. "For the saying," it is said, "was hid from them;" and they were as in a kind of perplexity, not knowing that He must rise again. Therefore He rather dwells on the difficulties, and enlarges His discourse, that He may open their mind, and they may understand what it can be that He speaks of. "But they understood not, but the saying was hid from them, and they feared to ask this;" not whether He should die, but how, and in what manner, and what this mystery could be. For they did not even know what was this same rising again, and supposed it much better not to die.

Matthew 16:22 — Homily on the Gospel of Matthew 54

Therefore, the rest being troubled and in perplexity, Peter again, in his ardor, alone ventures to discourse of these things; and not even he openly, but when he had taken Him apart; that is, having separated himself from the rest of the disciples; and he saith, "Be it far from Thee, Lord, this shall not be unto Thee." What ever is this? He that obtained a revelation, he that was blessed, hath he so soon fallen away, and suffered overthrow, so as to fear His passion? And what marvel, that one who had not on these points received any revelation, should have that feeling? Yea, to inform thee that not of himself did he speak those other things either, see in these matters that were not revealed to him how he is confounded and overthrown, and being told ten thousand times, knows not what the saying can mean. For that He is Son of God he had learnt, but what the mystery of the cross and of the resurrection might be, was not yet manifest to him: for "the saying," it is said, "was hid from them." Seest thou that with just cause He bade them not declare it to the rest? For if it so confounded them, who must needs be made aware of it, what would not all others have felt?

Matthew 16:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

For what wonder is it that this should befal Peter, who had never received a revelation concerning these things? For that you may learn that that confession which he made concerning Christ was not spoken of himself, observe how in these things which had not been revealed to him, he is at a loss. Estimating the things of Christ by human and earthly principles, he judged it mean and unworthy of Him that He should suffer. Therefore the Lord added, For thou savourest not the things that be of God, but the things that be of men.

Matthew 16:23 — Homily on the Gospel of Matthew 54

He however, to signify that He is far from coming to the passion against His will, both rebuked Peter, and called him Satan. Let them hear, as many as are ashamed of the suffering of the cross of Christ. For if the chief apostle, even before he had learnt all distinctly, was called Satan for feeling this, what excuse can they have, who after so abundant proof deny His economy? I say, when he who had been so blessed, who made such a confession, has such words addressed to him; consider what they will suffer, who after all this deny the mystery of the cross. And He said not, "Satan spake by thee," but, "Get thee behind me, Satan." For indeed it was a desire of the adversary that Christ should not suffer. Therefore with such great severity did He rebuke him, as knowing that both he and the rest are especially afraid of this, and will not easily receive it. Therefore He also reveals the thoughts of his mind, saying, "Thou savorest not the things that be of God, but those that be of men." But what means, "Thou savorest not the things that be of God, but those that be of men"? Peter examining the matter by human and earthly reasoning, accounted it disgraceful to Him and an unmeet thing. Touching him therefore sharply, He saith, "My passion is not an unmeet thing, but thou givest this sentence with a carnal mind; whereas if thou hadst hearkened to my sayings in a godly manner, disengaging thyself from thy carnal understanding, thou wouldest know that this of all things most becometh me. For thou indeed supposest that to suffer is unworthy of me; but I say unto thee, that for me not to suffer is of the devil's mind;" by the contrary statements repressing his alarm. Thus as John, accounting it unworthy of Christ to be baptized by him, was persuaded of Christ to baptize Him, He saying, "Thus it becometh us," and this same Peter too, forbidding Him to wash his feet, by the words, "Thou hast no part with me, unless I wash thy feet;" even so here too He restrained him by the mention of the opposite, and by the severity of the reproof repressed his fear of suffering.

Matthew 16:24 — Homily on the Gospel of Matthew 55

And though he seem to have spoken but one single thing, yet His sayings are three, "Let him renounce himself," and "Let him bear his cross," and "Let him follow me;" and two of them are joined together, but the one is put by itself. But let us see first what it can be to deny one's self. Let us learn first what it is to deny another, and then we shall know what it may be to deny one's self. What then is it to deny another? He that is denying another,-for example, either brother, or servant, or whom you will,-should he see him either beaten, or bound, or led to execution, or whatever he may suffer, stands not by him, doth not help him, is not moved, feels nothing for him, as being once for all alienated from him. Thus then He will have us disregard our own body, so that whether men scourge, or banish, or burn, or whatever they do, we may not spare it. For this is to spare it. Since fathers too then spare their offspring, when committing them to teachers, they command not to spare them. So also Christ; He said not, "Let him not spare himself," but very strictly, "Let him renounce himself;" that is, let him have nothing to do with himself, but give himself up to all dangers and conflicts; and let him so feel, as though another were suffering it all. And He said not, "Let him deny," but "Let him renounce;" even by this small addition intimating again, how very far it goes. For this latter is more than the former. "And let him take up his cross." This arises out of the other. For to hinder thy supposing that words, and insults, and reproaches are to be the limits of our self-renunciation, He saith also how far one ought to renounce one's self; that is, unto death, and that a reproachful death. Therefore He said not, "Let him renounce himself unto death," but, "Let him take up his cross;" setting forth the reproachful death; and that not once, nor twice, but throughout all life one ought so to do. "Yea," saith He, "bear about this death continually, and day by day be ready for slaughter. For since many have indeed contemned riches, and pleasure, and glory, but death they despised not, but feared dangers; I," saith He, "will that my champion should wrestle even unto blood, and that the limits of his course should reach unto slaughter; so that although one must undergo death, death with reproach, the accursed death, and that upon evil surmise, we are to bear all things nobly, and rather to rejoice in being suspected." "And let him follow me." That is, it being possible for one to suffer, yet not to follow Him, when one doth not suffer for Him (for so robbers often suffer grievously, and violators of tombs, and sorcerers); to hinder thy supposing that the mere nature of thy calamities is sufficient, He adds the occasion of these calamities. And what is it? In order that, so doing and suffering, thou mayest follow Him; that for Him thou mayest undergo all things; that thou mayest possess the other virtues also. For this too is expressed by "Let him follow me;" so as to show forth not fortitude only, such as is exercised in our calamities, but temperance also, and moderation, and all self-restraint. This being properly "to follow," the giving heed also to the other virtues, and for His sake suffering all. For there are who follow the devil even to the endurance of all this, and for his sake give up their own lives; but we for Christ, or rather for our own sakes: they indeed to harm themselves both here and there; but we, that we may gain both lives. How then is it not extreme dullness, not to show forth even the same fortitude with them that perish; and this, when we are to reap from it so many crowns? Yet with us surely Christ Himself is present to be our help, but with them no one.

Matthew 16:24-25 — Homily on the Gospel of Matthew 55

Then; when? When Peter said, "Be it far from Thee, this shall not be unto Thee;" and was told, "Get thee behind me, Satan." For He was by no means satisfied with the mere rebuke, but, willing also more abundantly to show both the extravagance of what Peter had said, and the benefit of His passion, He saith, "Thy word to me is, 'Be it far from Thee, this shall not be unto Thee:' but my word to thee is, 'Not only is it hurtful to thee, and destructive, to hinder me and to be displeased at my Passion, but it will be impossible for thee even to be saved, unless thou thyself too be continually prepared for death.'" Thus, lest they should think His suffering unworthy of Him, not by the former things only, but also by the events that were coming on, He teaches them the gain thereof. Thus in John first, He saith, "Except the corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit;" but here more abundantly working it out, not concerning Himself only doth He bring forward the statement that it is meet to die, but concerning them also. "For so great is the profit thereof, that in your case also unwillingness to die is grievous, but to be ready for it, good." This however He makes clear by what follows, but for the present He works it out on one side only. And see how He also makes His discourse unexceptionable: not saying at all, "whether you will, or no, you must suffer this," but how? "If any man will come after me." "I force not, I compel not, but each one I make lord of his own choice; wherefore also I say, 'If any man will.' For to good things do I call you, not to things evil, or burdensome; not to punishment and vengeance, that I should have to compel. Nay, the nature of the thing is alone sufficient to attract you." Now, thus saying, He drew them unto Him the more. For he indeed that uses compulsion often turns men away, but he that leaves the hearer to choose attracts him more. For soothing is a mightier thing than force. Wherefore even He Himself said, "If any man will." "For great," saith He, "are the good things which I give you, and such as for men even to run to them of their own accord. For neither if one were giving gold, and offering a treasure, would he invite with force. And if that invitation be without compulsion, much more this, to the good things in the Heavens. Since if the nature of the thing persuade thee not to run, thou art not worthy to receive it at all, nor if thou shouldest receive it, wilt thou well know what thou hast received." Wherefore Christ compels not, but urges, sparing us. For since they seemed to be murmuring much, being secretly disturbed at the saying, He saith, "No need of disturbance or of trouble. If ye do not account what I have mentioned to be a cause of innumerable blessings, even when befalling yourselves, I use no force, nor do I compel, but if any be willing to follow, him I call." "For do not by any means imagine that this is your following of me; I mean, what ye now do attending upon me. Ye have need of many toils, many dangers, if ye are to come after me. For thou oughtest not, O Peter, because thou hast confessed me Son of God, therefore only to expect crowns, and to suppose this enough for thy salvation, and for the future to enjoy security, as having done all. For although it be in my power, as Son of God, to hinder thee from having any trial at all of those hardships; yet such is not my will, for thy sake, that thou mayest thyself too contribute something, and be more approved." For so, if one were a judge at the games, and had a friend in the lists, he would not wish to crown him by favor only, but also for his own toils; and for this reason especially, because he loves him. Even so Christ also; whom He most loves, those He most of all will have to approve themselves by their own means also, and not from His help alone. But see how at the same time He makes His saying not a grievous one. For He doth by no means compass…

Matthew 16:25 — Homily on the Gospel of Matthew 55

Then, because the saying seemed to be vehement, see how He softens it by what follows, and sets down rewards surpassing our toils; and not rewards only, but also the penalties of vice: nay, on these last He dwells more than on those, since not so much His bestowing blessings, as His threat of severities, is wont to bring ordinary men to their senses. See at least how He both begins here from this, and ends in this. "For whosoever will save his life shall lose it," saith He, "but whosoever shall lose his life for my sake, shall find it." Now what He saith is like this: "not as unsparing towards you, but rather as exceedingly sparing you, I enjoin these things. For he who spares his child, ruins it; but he who spares it not, preserves." To which effect also a certain wise man said, "If thou beat thy son with a rod, he shall not die, but thou shall deliver his soul from death." And again, "He that refresheth his son, shall bind up his wounds." This takes place in the camp also. For if the general, sparing the soldiers, commands them to remain within the place always, he will destroy with them the inhabitants too. "In order then that this may not happen in your case also," saith He, "ye must be arrayed against continual death. For now too a grievous war is about to be kindled. Sit not therefore within, but go forth and fight; and shouldest thou fall in thy post, then hast thou obtained life." For if in the visible wars he that in his post meets slaughter, is both more distinguished than the rest, and more invincible, and more formidable to the enemy; although we know that after death the king, in behalf of whom he takes his station, is not able to raise him up again: much more in these wars, when there are such hopes of resurrection besides, will he who exposes his own life unto death, find it; in one sense, because he will not be quickly taken; in a second, because even though he fall, God will lead his life on to a higher life.

Matthew 16:26 — Homily on the Gospel of Matthew 55

Then, because he had said, "He who will save shall lose it, but whosoever shall lose shall save it," and on that side had set salvation and destruction, and on this salvation and destruction; to prevent any one's imagining the one destruction and salvation to be all the same with the other, and to teach thee plainly that the difference between this salvation and that is as great as between destruction and salvation; from the contraries also He makes an inference once for all to establish these points. "For what is a man profited," saith He, "if he gain the whole world, and lose his own soul?" Seest thou how the wrongful preservation of it is destruction, and worse than all destruction, as being even past remedy, from the want of anything more to redeem it? For "tell me not this," saith He, "that he that hath escaped such dangers hath saved his life; but together with his life put also the whole world, yet what profit hath he thereby, if the soul perish?" For tell me, shouldest thou see thy servants in luxury, and thyself in extreme calamity, wilt thou indeed profit aught by being master? By no means. Make this reckoning then with regard to thy soul also, when the flesh is in luxury and wealth, and she awaiting the destruction to come. "What shall a man give in exchange for his soul?" Again, He dwells upon the same point. What? hast thou another soul to give for this soul? saith He. Why, shouldest thou lose money, thou wilt be able to give money; or be it house, or slaves, or any other kind of possession, but for thy soul, if thou lose it, thou wilt have no other soul to give: yea, though thou hadst the world, though thou wast king of the whole earth, thou wouldest not be able, by paying down all earthly goods, with the earth itself, to redeem but one soul. And what marvel, if it be so with the soul? Since even in the body one may see that so it turns out. Though thou wear ten thousand diadems, but have a body sickly by nature, and incurable, thou wilt not be able, not by giving all thy kingdom, to recover this body, not though thou add innumerable persons, and cities, and goods. Now thus I bid thee reason with regard to thy soul also; or rather even much more with regard to the soul; and do thou, forsaking all besides, spend all thy care upon it. Do not then while taking thought about the things of others, neglect thyself and thine own things; which now all men do, resembling them that work in the mines. For neither do these receive any profit from this labor, nor from the wealth; but rather great harm, both because they incur fruitless peril, and incur it for other men, reaping no benefit from such their toils and deaths. These even now are objects of imitation to many, who are digging up wealth for others; or rather we are more wretched even than this, inasmuch as hell itself awaits us after these our labors. For they indeed are stayed from those toils by death, but to us death proves a beginning of innumerable evils. But if thou say, thou hast in thy wealth the fruit of thy toils: show me thy soul gladdened, and then I am persuaded. For of all things in us the soul is chief. And if the body be fattened, while she is pining away, this prosperity is nothing to thee (even as when the handmaiden is glad, the happiness of the maidservant is nothing to her mistress perishing, nor is the fair robe anything compared with the weak flesh); but Christ will say unto thee again, "What shall a man give in exchange for his soul?" on every hand commanding thee to be busied about that, and to take account of it only.

Matthew 16:27 — Homily on the Gospel of Matthew 55

Having alarmed them therefore hereby, He comforts them also by His good things. "For the Son of Man shall come," saith He, "in the glory of His Father with His holy angels, and then He shall reward every man according to his works." Seest thou how the glory of the Father and of the Son is all one? But if the glory be one, it is quite evident that the substance also is one. For if in one substance there be a difference of glory ("for there is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory;" although the substance be one), how may the substance of those differ, whereof the glory is one? For He said not at all, "In glory such as the Father's," whereby thou mightest suppose again some variation; but implying entire perfection, "In that same glory," saith He, "will He come;" for it to be deemed one and the same. "Now, why fear, O Peter" (so He speaks), "on being told of death? Why, then shalt thou see me in the glory of the Father. And if I am in glory, so are ye; your interests are no wise limited to the present life, but another sort of portion will take you up, a better one." Nevertheless, when He had spoken of the good things, He stayed not at this, but mingled the fearful things also, bringing forward that judgment-seat, and the inexorable account, and the inflexible sentence, and the judgment that cannot be deceived. He suffered not however His discourse to appear only dismal, but tempered it also with good hopes. For neither did He say, "then shall He punish them that sinned," but, "He shall reward every man according to his doings." And this He said, reminding not only the sinners of punishment, but also them that have done well of prizes and crowns.

Matthew 16:28 — Homily on the Gospel of Matthew 56

"Verily, verily, I say unto you, There are some of them that stand here, which shall not taste of death, until they see the Son of Man coming in His kingdom." Thus, inasmuch as He had discoursed much of dangers and death, and of His own passion, and of the slaughter of the disciples, and had laid on them those severe injunctions; and these were in the present life and at hand, but the good things in hope and expectation: for example, "They save their life who lose it;" "He is coming in the glory of His Father;" "He renders His rewards:" He willing to assure their very sight, and to show what kind of glory that is wherewith He is to come, so far as it was possible for them to learn it; even in their present life He shows and reveals this; that they should not grieve any more, either over their own death, or over that of their Lord, and especially Peter in His sorrow. And see what He doth. Having discoursed of hell, and of the kingdom (for as well by saying, "He that findeth his life shall lose it, and whosoever will lose it for my sake, shall find it;" as by saying, "He shall reward every man according to his works," He had manifested both of these): having, I say, spoken of both, the kingdom indeed He shows in the vision, but hell not yet. Why so? Because had they been another kind of people, of a grosser sort, this too would have been necessary; but since they are approved and considerate, He leads them on the gentler way. But not therefore only doth He make this disclosure, but because to Himself also it was far more suitable. Not however that He passes over this subject either, but in some places He almost brings even before our eyes the very realities of hell; as when He introduces the picture of Lazarus, and mentions him that exacted the hundred pence, and him that was clad in the filthy garments, and others not a few.

Matthew 17:1 — Homily on the Gospel of Matthew 56

"And after six days He taketh with Him Peter and James and John." Now another says, "after eight," not contradicting this writer, but most fully agreeing with him. For the one expressed both the very day on which He spake, and that on which He led them up; but the other, the days between them only. But mark thou, I pray thee, the severe goodness of Matthew, not concealing those who were preferred to himself. This John also often doth, recording the peculiar praises of Peter with great sincerity. For the choir of these holy men was everywhere pure from envy and vainglory. Wherefore doth He take with Him these only? Because these were superior to the rest. And Peter indeed showed his superiority by exceedingly loving Him; but John by being exceedingly loved of Him; and James again by his answer which he answered with his brother, saying, "We are able to drink the cup;" nor yet by his answer only, but also by his works; both by the rest of them, and by fulfilling, what he said. For so earnest was he, and grievous to the Jews, that Herod himself supposed that he had bestowed herein a very great favor on the Jews, I mean in slaying him. But wherefore doth He not lead them up straightway? To spare the other disciples any feeling of human weakness: for which cause He omits also the names of them that are to go up. And this, because the rest would have desired exceedingly to have followed, being to see a pattern of that glory; and would have been pained, as overlooked. For though it was somewhat in a corporeal way that He made the disclosure, yet nevertheless the thing had much in it to be desired. Wherefore then doth He at all foretell it? That they might be readier to seize the high meaning, by His foretelling it; and being filled with the more vehement desire in that round of days, might so be present with their mind quite awake and full of care.

Matthew 17:2-3 — Homily on the Gospel of Matthew 56

Having taken therefore the leaders, "He bringeth them up into a high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. And there appeared unto them Moses and Elias talking with Him." But wherefore doth He also bring forward Moses and Elias? One might mention many reasons. And first of all this: because the multitudes said He was, some Elias, some Jeremias, some one of the old prophets, He brings the leaders of His choir, that they might see the difference even hereby between the servants and the Lord; and that Peter was rightly commended for confessing Him Son of God. But besides that, one may mention another reason also: that because men were continually accusing Him of transgressing the law, and accounting Him to be a blasphemer, as appropriating to Himself a glory which belonged not to Him, even the Father's, and were saying, "This Man is not of God, because He keepeth not the Sabbath day;" and again, "For a good work we stone Thee not, but for blasphemy, and because that Thou, being a man, makest Thyself God:" that both the charges might be shown to spring from envy, and He be proved not liable to either; and that neither is His conduct a transgression of the law, nor His calling Himself equal to the Father an appropriation of glory not His own; He brings forward them who had shone out in each of these respects: Moses, because he gave the law, and the Jews might infer that he would not have overlooked its being trampled on, as they supposed, nor have shown respect to the transgressor of it, and the enemy of its founder: Elias too for his part was jealous for the glory of God, and were any man an adversary of God, and calling himself God, making himself equal to the Father, while he was not what he said, and had no right to do so; he was not the person to stand by, and hearken unto him. And one may mention another reason also, with those which have been spoken of. Of what kind then is it? To inform them that He hath power both of death and life, is ruler both above and beneath. For this cause He brings forward both him that had died, and him that never yet suffered this. But the fifth motive, (for it is a fifth, besides those that have been mentioned), even the evangelist himself hath revealed. Now what was this? To show the glory of the cross, and to console Peter and the others in their dread of the passion, and to raise up their minds. Since having come, they by no means held their peace, but "spake," it is said, "of the glory which He was to accomplish at Jerusalem;" that is, of the passion, and the cross; for so they call it always. And not thus only did He cheer them, but also by the excellency itself of the men, being such as He was especially requiring from themselves. I mean, that having said, "If any man will come after me, let him take up his cross, and follow me;" them that had died ten thousand times for God's decrees, and the people entrusted to them, these persons He sets before them. Because each of these, having lost his life, found it. For each of them both spake boldly unto tyrants, the one to the Egyptian, the other to Ahab; and in behalf of heartless and disobedient men; and by the very persons who were saved by them, they were brought into extreme danger; and each of them wishing to withdraw men from idolatry; and each being unlearned; for the one was of a "slow tongue," and dull of speech, and the other for his part also somewhat of the rudest in his bearing: and of voluntary poverty both were very strict observers; for neither had Moses made any gain, nor had Elias aught more than his sheepskin; and this under the old law, and when they had not received so great a gift of miracles. For what if Moses clave a sea? yet Peter walked on the water, and was able to remove mountains, and used to work cures of all manner of bodily diseases, and to drive away savage demons, and by the shadow of his body to work those wonderful and…

Matthew 17:4 — Homily on the Gospel of Matthew 56

What then saith the ardent Peter? "It is good for us to be here." For because he had heard that Christ was to go to Jerusalem and to suffer, being in fear still and trembling for Him, even after His reproof, he durst not indeed approach and say the same thing again, "Be it far from thee;" but from that fear obscurely intimates the same again in other words. That is, when he saw a mountain, and so great retirement and solitude, his thought was, "He hath great security here, even from the place; and not only from the place, but also from His going away no more unto Jerusalem." For he would have Him be there continually: wherefore also he speaks of "tabernacles." For "if this may be," saith he, "we shall not go up to Jerusalem; and if we go not up, He will not die, for there He said the scribes would set upon Him." But thus indeed he durst not speak; but desiring however to order things so, he said undoubtingly, "It is good for us to be here," where Moses also is present, and Elias; Elias who brought down fire on the mountain, and Moses who entered into the thick darkness, and talked with God; and no one will even know where we are." Seest thou the ardent lover of Christ? For look not now at this, that the manner of his exhortation was not well weighed, but see how ardent he was, how burning his affection to Christ. For in proof that not so much out of fear for himself he said these things, hear what he saith, when Christ was declaring beforehand His future death, and the assault upon Him: "I will lay down my life for Thy sake. Though I should die with Thee, yet will I not deny Thee." And see how even in the very midst of the actual dangers he counselled amiss for himself. We know that when so great a multitude encompassed them, so far from flying, he even drew the sword, and cut off the ear of the high priest's servant. To such a degree did he disregard his own interest, and fear for his Master. Then because he had spoken as affirming a fact, he checks himself, and thinking, what if he should be again reproved, he saith, "If Thou wilt, let us make here three tabernacles, one for Thee and one for Moses, and one for Elias." What sayest thou, O Peter? didst thou not a little while since distinguish Him from the servants? Art thou again numbering Him with the servants? Seest thou how exceedingly imperfect they were before the crucifixion? For although the Father had revealed it to him, yet he did not always retain the revelation, but was troubled by his alarm; not this only, which I have mentioned, but another also, arising from that sight. In fact, the other evangelists, to declare this, and to indicate that the confusion of his mind, with which he spake these things, arose from that alarm, said as follows; mark, "He wist not what to say, for they were sore afraid;" but Luke after his saying, "Let us make three tabernacles," added, "not knowing what he said." Then to show that he was holden with great fear, both he and the rest, he saith, "They were heavy with sleep, and when they were awake they saw His glory;" meaning by deep sleep here, the deep stupor engendered in them by that vision. For as eyes are darkened by an excessive splendor, so at that time also did they feel. For it was not, I suppose, night, but day; and the exceeding greatness of the light weighed down the infirmity of their eyes.

Matthew 17:5 — Homily on the Gospel of Matthew 56

What then? He Himself speaks nothing, nor Moses, nor Elias, but He that is greater than all, and more worthy of belief, the Father, uttereth a voice out of the cloud. Wherefore out of the cloud? Thus doth God ever appear. "For a cloud and darkness are round about Him;" and, "He sitteth on a light cloud;" and again, "Who maketh clouds His chariot;" and, "A cloud received Him out of their sight;" and, "As the Son of Man coming in the clouds." In order then that they might believe that the voice proceeds from God, it comes from thence. And the cloud was bright. For "while he yet spake, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him." For as, when He threatens, He shows a dark cloud; as on Mount Sinai; for "Moses," it is said, "entered into the cloud, and into the thick darkness; and as a vapor, so went up the smoke;" and the prophet said, when speaking of His threatening, "Dark water in clouds of the air;" so here, because it was His desire not to alarm, but to teach, it is a bright cloud. And whereas Peter had said "Let us make three tabernacles," He showed a tabernacle not made with hands. Wherefore in that case it was smoke, and vapor of a furnace; but in this, light unspeakable and a voice. Then, to signify that not merely concerning some one of the three was it spoken, but concerning Christ only; when the voice was uttered, they were taken away. For by no means, had it been spoken merely concerning any one of them, would this man have remained alone, the two being severed from Him. Why then did not the cloud likewise receive Christ alone, but all of them together? If it had received Christ alone, He would have been thought to have Himself uttered the voice. Wherefore also the evangelist, making sure this same point, saith, that the voice was from the cloud, that is, from God. And what saith the voice? "This is my beloved Son." Now if He is beloved, fear not thou, O Peter. For thou oughtest indeed to know His power already, and to be fully assured touching His resurrection; but since thou knowest not, at least from the voice of the Father take courage. For if God be mighty, as surely He is mighty, very evidently the Son is so likewise. Be not afraid then of those fearful things. But if as yet thou receive it not, consider at least that other fact, that He is both a Son, and is beloved. For "This," it is said, "is My beloved Son." Now if He is beloved, fear not. For no one gives up one whom he loves. Be not thou therefore confounded; though thou lovest Him beyond measure, thou lovest Him not as much as He that begat Him. "In whom I am well pleased." For not because He begat Him only, doth He love Him, but because He is also equal to Him in all respects, and of one mind with Him. So that the charm of love is twofold, or rather even threefold, because He is the Son, because He is beloved, because in Him He is well pleased. But what means, "In whom I am well pleased?" As though He had said, "In whom I am refreshed, in whom I take delight;" because He is in all respects perfectly equal with Himself, and there is but one will in Him and in the Father, and though He continue a Son, He is in all respects one with the Father. "Hear ye Him." So that although He choose to be crucified, you are not to oppose Him.

Matthew 17:6 — Homily on the Gospel of Matthew 56

"And when they heard it, they fell on their face, and were sore afraid." How was it that, when they heard these words, they were dismayed? And yet before this also a like voice was uttered at Jordan, and a multitude was present, and no one felt anything of the kind; and afterwards again, when also they said, "It thundered," yet neither at that time did they experience anything like this. How then did they fall down in the mount? Because there was solitude, and height, and great quietness, and a transfiguration full of awe, and a pure light, and a cloud stretched out; all which things put them in great alarm. And the amazement came thick on every side, and they fell down both in fear at once and in adoration.

Matthew 17:7-8 — Homily on the Gospel of Matthew 56

"And Jesus came and touched them, and said, Arise, and be not afraid. And when they lifted up their eyes, they saw no man, save Jesus only." But that the fear abiding so long might not drive out their recollection, presently He puts an end to their alarm, and is seen Himself alone, and commands them to tell no man this, until He is risen from the dead.

Matthew 17:9 — Homily on the Gospel of Matthew 56

For "as they came down from the mount, He charged them to tell the vision to no man, until He were risen from the dead." For the greater the things spoken of Him, the harder to be received by the generality at that time; and the offense also from the cross was the more increased thereby. Therefore He bids them hold their peace; and not merely so, but He again reminds them of the passion, and all but tells them also the cause, for which indeed He requires them to keep silence. For He did not, you see, command them never to tell any man, but "until He were risen from the dead." And saying nothing of the painful part, He expresses the good only. What then? Would they not afterwards be offended? By no means. For the point required was the time before the crucifixion. Since afterwards they both had the spirit vouchsafed them, and the voice that proceeded from the miracles pleading with them, and whatsoever they said was thenceforth easy to be received, the course of events proclaiming His might more clearly than a trumpet, and no offense of that sort interrupting what they were about.

Matthew 17:10-13 — Homily on the Gospel of Matthew 57

Not then from the Scriptures did they know this, but the Scribes used to explain themselves, and this saying was reported abroad amongst the ignorant people; as about Christ also. Wherefore the Samaritan woman also said, "Messiah cometh; when He is come, He will tell us all things:" and they themselves asked John, "Art thou Elias, or the Prophet?" For the saying, as I said, prevailed, both that concerning the Christ and that concerning Elias, not however rightly interpreted by them. For the Scriptures speak of two advents of Christ, both this that is past, and that which is to come; and declaring these Paul said, "The grace of God, that bringeth salvation, hath appeared, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly." Behold the one, hear how he declares the other also; for having said these things, he added, "Looking for the blessed hope and appearing of our great God and Saviour Jesus Christ." And the prophets too mention both; of the one, however, that is, of the second, they say Elias will be the forerunner. For of the first, John was forerunner; whom Christ called also Elias, not because he was Elias, but because he was fulfilling the ministry of that prophet. For as the one shall be forerunner of the second advent, so was the other too of the first. But the Scribes, confusing these things and perverting the people, made mention of that other only to the people, the second advent, and said, "If this man is the Christ, Elias ought to have come beforehand." Therefore the disciples too speak as follows, "How then say the Scribes, Elias must first come?" Therefore also the Pharisees sent unto John, and asked him, "Art thou Elias?" making no mention anywhere of the former advent. What then is the solution, which Christ alleged? "Elias indeed cometh then, before my second advent; and now too is Elias come;" so calling John. In this sense Elias is come: but if thou wouldest seek the Tishbite, he is coming. Wherefore also He said, "Elias truly cometh, and shall restore all things." All what things? Such as the Prophet Malachi spake of; for "I will send you," saith He, "Elias the Tishbite, who shall restore the heart of father to son, lest I come and utterly smite the earth." Seest thou the accuracy of prophetical language? how, because Christ called John, Elias, by reasoning of their community of office, lest thou shouldest suppose this to be the meaning of the prophet too in this place, He added His country also, saying, "the Tishbite;" whereas John was not a Tishbite. And herewith He sets down another sign also, saying, "Lest I come and utterly smite the earth," signifying His second and dreadful advent. For in the first He came not to smite the earth. For, "I came not," saith He, "to judge the world, but to save the world." To show therefore that the Tishbite comes before that other advent, which hath the judgment, He said this. And the reason too of his coming He teaches withal. And what is this reason? That when He is come, he may persuade the Jews to believe in Christ, and that they may not all utterly perish at His coming. Wherefore He too, guiding them on to that remembrance, saith, "And he shall restore all things;" that is, shall correct the unbelief of the Jews that are then in being. Hence the extreme accuracy of his expression; in that he said not, "He will restore the heart of the son to the father," but "of the father to the son." For the Jews being fathers of the apostles, his meaning is, that he will restore to the doctrines of their sons, that is, of the apostles, the hearts of the fathers, that is, the Jewish people's mind. And yet neither the Scribes said this, nor the Scriptures; but because now they were sharper and more attentive to His sayings, they quickly caught His meaning. And whence did the disciples know this? He had already told them, "He is Elias, which was for to come;" but here, that he hath come; and again, that "Elias come…

Matthew 17:14-18 — Homily on the Gospel of Matthew 57

"And when they were come to the multitude, there came to Him a man, kneeling down to Him, and saying, Lord, have mercy on my son, for he is lunatic, and sore vexed; for ofttimes he falleth into the fire, and oft into the water. And I brought him unto Thy disciples, and they could not cure him." This man the Scripture signifies to be exceedingly weak in faith; and this is many ways evident; from Christ's saying, "All things are possible to him that believeth;" from the saying of the man himself that approached, "Help Thou mine unbelief:" from Christ's commanding the devil to "enter no more into him;" and from the man's saying again to Christ, "If Thou canst." "Yet if his unbelief was the cause," it may be said, "that the devil went not out, why doth He blame the disciples?" Signifying, that even without persons to bring the sick in faith, they might in many instances work a cure. For as the faith of the person presenting oftentimes availed for receiving the cure, even from inferior ministers; so the power of the doers oftentimes sufficed, even without belief in those who came to work the miracle. And both these things are signified in the Scripture. For both they of the company of Cornelius by their faith drew unto themselves the grace of the Spirit; and in the case of Eliseus again, when none had believed, a dead man rose again. For as to those that cast him down, not for faith but for cowardice did they cast him, unintentionally and by chance, for fear of the band of robbers, and so they fled: while the person himself that was cast in was dead, yet by the mere virtue of the holy body the dead man arose. Whence it is clear in this case, that even the disciples were weak; but not all; for the pillars were not present there. And see this man's want of consideration, from another circumstance again, how before the multitude he pleads to Jesus against His disciples, saying, "I brought him to Thy disciples, and they could not cure him." But He, acquitting them of the charges before the people, imputes the greater part to him. For, "O faithless and perverse generation," these are His words, "how long shall I be with you?" not aiming at his person only, lest He should confound the man, but also at all the Jews. For indeed many of those present might probably be offended, and have undue thoughts of them. But when He said, "How long shall I be with you," He indicates again death to be welcome to Him, and the thing an object of desire, and His departure longed for, and that not crucifixion, but being with them, is grievous. He stopped not however at the accusations; but what saith He? "Bring him hither to me." And Himself moreover asks him, "how long time he is thus;" both making a plea for His disciples, and leading the other to a good hope, and that he might believe in his attaining deliverance from the evil. And He suffers him to be torn, not for display (accordingly, when a crowd began to gather, He proceeded to rebuke him), but for the father's own sake, that when he should see the evil spirit disturbed at Christ's mere call, so at least, if in no other way, he might be led to believe the coming miracle. And because he had said, "Of a child," and, "If thou canst help me," Christ saith, "To him that believeth, all things are possible," again giving the complaint a turn against him. And whereas when the leper said, "If Thou wilt, Thou canst make me clean," bearing witness to His authority Christ commending him, and confirming His words, said, "I will, be thou clean;" in this man's case, upon his uttering a speech in no way worthy of His power,-"If Thou canst, help me,"-see how He corrects it, as not rightly spoken. For what saith He? "If thou canst believe, all things are possible to him that believeth." What He saith is like this: "Such abundance of power is with me, that I can even make others work these miracles. So that if thou believe as one ought, even thou thyself art able," saith He, "to heal both this one, and many o…

Matthew 17:19-20 — Homily on the Gospel of Matthew 57

"Then came His disciples unto Him apart, and asked Him, why they could not themselves cast out the devil." To me they seem to be in anxiety and fear, lest haply they had lost the grace, with which they had been entrusted. For they received power against unclean spirits. Wherefore also they ask, coming to Him apart; not out of shame (for if the fact had gone abroad, and they were convicted, it were superfluous after that to be ashamed of confessing it in words); but it was a secret and great matter they were about to ask Him of. What then saith Christ? "Because of your unbelief," saith He; "for if ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove, and it shall remove; and nothing shall be impossible unto you." Now if you say, "Where did they remove a mountain?" I would make this answer, that they did far greater things, having raised up innumerable dead. For it is not at all the same thing, to remove a mountain, and to remove death from a body. And certain saints after them, far inferior to them, are said actually to have removed mountains, when necessity called for it. Whereby we see that these also would have done the same, need calling on them. But if there was then no need for it, do not thou find fault. And besides, He Himself said not, "ye shall surely remove it," but "ye shall be able to do even this." And if they did it not, it was not because they were unable (how could this be, when they had power to do the greater things?), but because they would not, there being no need. And it is likely that this too may have been done, and not have been written; for we know that not all the miracles they wrought were written. Then however they were in a state by comparison very imperfect. What then? Had they not at that time so much as this faith? They had not, for neither were they always the same men, since even Peter is now pronounced blessed, now reproved; and the rest also are mocked by Him for folly, when they understood not His saying concerning the leaven. And so it was, that then also the disciples were weak, for they were but imperfectly minded before the cross. But by faith here He means that which related to the miracles, and mentions a mustard seed, to declare its unspeakable power. For though in bulk the mustard seed seem to be small, yet in power it is the strongest of all things. To indicate therefore that even the least degree of genuine faith can do great things, He mentioned the mustard seed; neither by any means did He stop at this only, but added even mountains, and went on beyond that. "For nothing," saith He, "shall be impossible to you." But do thou herein also marvel at their self-denial, and the might of the Spirit; their self-denial in not hiding their fault, and the might of the Spirit in so leading on by degrees them who had not so much as a grain of mustard seed, that rivers and fountains of faith sprang up within them.

Matthew 17:21 — Homily on the Gospel of Matthew 57

"Howbeit, this kind goeth not out, but by prayer and fasting;" meaning the whole kind of evil spirits, not that of lunatics only. Seest thou how He now proceeds to lay beforehand in them the foundation of His doctrine about fasting? Nay, argue not with me from rare cases, that some even without fasting have cast them out. For although one might say this, in one or two instances, of them that rebuke the evil spirits, yet for the patient it is a thing impossible, living luxuriously, to be delivered from such madness: this thing being especially necessary for him that is diseased in that way. "And yet, if faith be requisite," one may say, "what need of fasting?" Because, together with our faith, that also brings no small power. For it both implants much strictness, and of a man makes one an angel, and fights against the incorporeal powers: yet not by itself, but prayer too is needed, and prayer must come first. See, at any rate, how many blessings spring from them both. For he that is praying as he ought, and fasting, hath not many wants, and he that hath not many wants, cannot be covetous; he that is not covetous, will be also more disposed for almsgiving. He that fasts is light, and winged, and prays with wakefulness, and quenches his wicked lusts, and propitiates God, and humbles his soul when lifted up. Therefore even the apostles were almost always fasting. He that prays with fasting hath his wings double, and lighter than the very winds. For neither doth he gape, nor stretch himself, nor grow torpid in prayer, as is the case with most men, but is more vehement than fire, and rises above the earth. Wherefore also such a one is most especially a hater and an enemy to the evil spirits. For nothing is mightier than a man who prays sincerely. For if a woman had power to prevail with a savage ruler, one neither fearing God, nor regarding man; much more will he prevail with God, who is continually waiting upon Him, and controlling the belly, and casting out luxury. But if thy body be too weak to fast continually, still it is not too weak for prayer, nor without vigor for contempt of the belly. For although thou canst not fast, yet canst thou avoid luxurious living; and even this is no little thing, nor far removed from fasting, but even this is enough to pluck down the devil's madness. For indeed nothing is so welcome to that evil spirit, as luxury and drunkenness; since it is both fountain and parent of all our evils.

Matthew 17:22-23 — Homily on the Gospel of Matthew 57

"Likewise shall also the Son of Man suffer of them." Seest thou how again He in due season reminds them of His passion, laying up for them great store of comfort from the passion of John. And not in this way only, but also by presently working great miracles. Yea, and whensoever He speaks of His passion, presently He works miracles, both after those sayings and before them; and in many places one may find Him to have kept this rule. "Then," for instance, it saith, "He began to signify how that He must go unto Jerusalem, and be killed, and suffer many things." "Then:" when? when He was confessed to be Christ, and the Son of God. Again on the mountain, when He had shown them the marvellous vision, and the prophets had been discoursing of His glory, He reminded them of His passion. For having spoken of the history concerning John, He added, "Likewise shall also the Son of Man suffer of them." And after a little while again, when He had cast out the devil, which His disciples were not able to cast out; for then too, "As they abode in Galilee," so it saith, "Jesus said unto them, The Son of Man shall be betrayed into the hands of sinful men, and they shall kill Him, and the third day He shall rise again." Now in doing this, He by the greatness of the miracles was abating the excess of their sorrow, and in every way consoling them; even as here also, by the mention of John's death, He afforded them much consolation. But when they heard these things, they do not ask Him when Elias cometh; being straitened either by grief at His passion, or by fear. For on many occasions, upon seeing Him unwilling to speak a thing clearly, they are silent, and so an end. For instance, when during their abode in Galilee He said, "The Son of Man shall be betrayed, and they shall kill Him;" it is added by Mark, "That they understood not the saying, and were afraid to ask Him;" by Luke, "That it was hid from them, that they might not perceive it, and they feared to ask Him of that saying."

Matthew 17:22-23 — Homily on the Gospel of Matthew 58

That is, to hinder their saying, "wherefore do we abide here continually," He speaks to them again of the passion; on hearing which they had no wish so much as to see Jerusalem. And it is remarkable how, when both Peter had been rebuked, and Moses and Elias had discoursed concerning it, and had called the thing glory, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was at the doors (for He said, He should by no means abide any long time in death, but should be raised the third day); not even so did they endure it, but were sorry; and not merely sorry, but exceeding sorry. Now this arose from their being ignorant as yet of the force of His sayings. This Mark and Luke indirectly expressing said, the one, "They understood not the saying, and were afraid to ask Him:" the other, "It was hid from them, that they perceived it not, and they feared to ask Him of that saying." And yet if they were ignorant, how were they sorry? Because they were not altogether ignorant; that He was to die they knew, continually hearing it, but what this death might be, and that there would be a speedy release from it, and that it would work innumerable blessings, as yet they knew not clearly; nor what this resurrection might be: but they understood it not, wherefore they grieved; for indeed they clung very earnestly to their Master.

Matthew 17:24 — Homily on the Gospel of Matthew 58

And what is this "didrachma?" When God had slain the firstborn of the Egyptians, then He took the tribe of Levi in their stead. Afterwards, because the number of the tribe was less than of the firstborn among the Jews, for them that are wanting to make up the number, He commanded a shekel to be contributed: and moreover a custom came thereby in force, that the firstborn should pay this tribute. Because then Christ was a firstborn child, and Peter seemed to be first of the disciples, to him they come: their way being, as I suppose, to exact it in every city; wherefore also in His native place they approached Him; for Capernaum was accounted His native place. And Him indeed they durst not approach, but Peter; nor him either with much violence, but rather gently. For not as blaming, but as inquiring, they said, "Doth not your Master pay the didrachma?" For the right opinion of Him they had not as yet, but as concerning a man, so did they feel; yet they rendered Him some reverence and honor, because of the signs that went before.

Matthew 17:25-26 — Homily on the Gospel of Matthew 58

What then saith Peter? "He saith, Yea:" and to these indeed he said, that He payeth, but to Him he said it not, blushing perhaps to speak to Him of these things. Wherefore that gentle one, well knowing as He did all things, prevented him, "saying, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? of their own sons, or of strangers;" and when he said "of strangers," He replied, "Then are the sons free." For lest Peter should suppose Him to say so, being told it by the others, He prevents him, partly indicating what hath been said, partly giving him leave to speak freely, backward as he was to speak first of these things. And what He saith is like this, "I am indeed free from paying tribute. For if the kings of the earth take it not of their sons, but of their subjects; much more ought I to be freed from this demand, I who am Son, not of an earthly king, but of the King of Heaven, and myself a King." Seest thou how He hath distinguished the sons from them that are not sons? And if He were not a Son, to no purpose hath He brought in the example also of the kings. "Yea," one may say, "He is a Son, but not truly begotten." Then is He not a Son; and if not a Son, nor truly begotten, neither doth He belong to God, but to some other. But if He belong to another, then neither hath the comparison its proper force. For He is discoursing not of the sons generally, but of the genuine sons, men's very own; of them that share the kingdom with their parents. Wherefore also in contradistinction He hath mentioned the "strangers;" meaning by "strangers," such as are not born of them, but by "their own," those whom they have begotten of themselves. And I would have thee mark this also; how the high doctrine, revealed to Peter, He doth hereby again confirm. And neither at this did He stop, but by His very condescension declares this self-same truth; an instance of exceeding wisdom.

Matthew 17:27 — Homily on the Gospel of Matthew 58

For after thus speaking, He saith, "But lest we should offend them, go thou and cast an hook into the sea, and take up the fish that first cometh up, and thou shall find therein a piece of money; that take, and give unto them for me and thee." See how He neither declines the tribute, nor simply commands to pay it, but having first proved Himself not liable to it, then He gives it: the one to save the people, the other, those around Him, from offense. For He gives it not at all as a debt, but as doing the best for their weakness. Elsewhere, however, He despises the offense, when He was discoursing of meats, teaching us to know at what seasons we ought to consider them that are offended, and at what to disregard them. And indeed by the very mode of giving He discloses Himself again. For wherefore doth He not command him to give of what they have laid up? That, as I have said, herein also He might signify Himself to be God of all, and the sea also to be under His rule. For He had indeed signified this even already, by His rebuke, and by His commanding this same Peter to walk on the waves; but He now again signifies the self-same thing, though in another way, yet so as to cause herein great amazement. For neither was it a small thing, to foretell that the first, who out of those depths should come in his way, would be the fish that would pay the tribute; and having cast forth His commandment like a net into that abyss, to bring up the one that bore the piece of money; but it was of a divine and unutterable power, thus to make even the sea bear gifts, and that its subjection to Him should be shown on all hands, as well when in its madness it was silent, and when, though fierce, it received its fellow servant; as now again, when it makes payment in His behalf to them that are demanding it. "And give unto them," He saith, "for me and thee." Seest thou the exceeding greatness of the honor? See also the self-command of Peter's mind. For this point Mark, the follower of this apostle, doth not appear to have set down, because it indicated the great honor paid to him; but while of the denial he wrote as well as the rest, the things that make him illustrious he hath passed over in silence, his master perhaps entreating him not to mention the great things about himself. And He used the phrase, "for me and thee," because Peter too was a firstborn child. Now as thou art amazed at Christ's power, so I bid thee admire also the disciple's faith, that to a thing beyond possibility he so gave ear. For indeed it was very far beyond possibility by nature. Wherefore also in requital for his faith, He joined him to Himself in the payment of the tribute.

Matthew 18:1 — Homily on the Gospel of Matthew 58

The disciples experienced some feeling of human weakness; wherefore the evangelist also adds this note, saying, "In that hour;" when He had preferred him to all. For of James too, and John, one was a firstborn son, but no such thing as this had He done for them. Then, being ashamed to avow their feeling, they say not indeed openly, "Wherefore hast thou preferred Peter to us?" or, "Is he greater than we are?" for they were ashamed; but indefinitely they ask, "Who then is greater?" For when they saw the three preferred, they felt nothing of the kind; but now that the honor had come round to one, they were vexed. And not for this only, but there were many other things which they put together to kindle that feeling. For to him He had said, "I will give thee the keys;" to him, "Blessed art thou, Simon Barjona;" to him here, "Give unto them for me and thee;" and seeing too in general how freely he was allowed to speak, it somewhat fretted them. And if Mark saith, that they did not ask, but reasoned in themselves, that is nothing contrary to this. For it is likely that they did both the one and the other, and whereas before, on another occasion, they had had this feeling, both once and twice, that now they did both declare it, and reason among themselves. But to thee I say, "Look not to the charge against them only, but consider this too; first, that they seek none of the things of this world; next, that even this passion they afterwards laid aside, and give up the first place one to another." But we are not able to attain so much as unto their faults, neither do we seek, "who is greatest in the kingdom of heaven;" but, who is greatest in the earthly kingdom, who is wealthiest, who most powerful.

Matthew 18:2-3 — Homily on the Gospel of Matthew 58

What then saith Christ? He unveils their conscience, and replies to their feeling, not merely to their words. "For He called a little child unto Him," saith the Scripture, "and said, Except ye be converted, and become as this little child, ye shall not enter into the kingdom of heaven." "Why, you," He saith, "inquire who is greatest, and are contentious for first honors; but I pronounce him, that is not become lowest of all, unworthy so much as to enter in thither." And full well doth He both allege that pattern, and not allege it only, but also set the child in the midst, by the very sight abashing them, and persuading them to be in like manner lowly and artless. Since both from envy the little child is pure, and from vainglory, and from longing for the first place; and he is possessed of the greatest of virtues, simplicity, and whatever is artless and lowly. Not courage then only is wanted, nor wisdom, but this virtue also, humility I mean, and simplicity. Yea, and the things that belong to our salvation halt even in the chiefest point, if these be not with us. The little child, whether it be insulted and beaten, or honored and glorified, neither by the one is it moved to impatience or envy, nor by the other lifted up. Seest thou how again He calls us on to all natural excellencies, indicating that of free choice it is possible to attain them, and so silences the wicked frenzy of the Manichaeans? For if nature be an evil thing, wherefore doth He draw from hence His patterns of severe goodness? And the child which He set in the midst suppose to have been a very young child indeed, free from all these passions. For such a little child is free from pride and the mad desire of glory, and envy, and contentiousness, and all such passions, and having many virtues, simplicity, humility, unworldliness, prides itself upon none of them; which is a twofold severity of goodness; to have these things, and not to be puffed up about them.

Matthew 18:5 — Homily on the Gospel of Matthew 58

Wherefore He brought it in, and set it in the midst; and not at this merely did He conclude His discourse, but carries further this admonition, saying, "And whoso shall receive such a little child in my name, receiveth me." "For know," saith He, "that not only, if ye yourselves become like this, shall ye receive a great reward; but also if for my sake ye honor others who are such, even for your honor to them do I appoint unto you a kingdom as your recompence." Or rather, He sets down what is far greater, saying, "he receiveth me." So exceedingly dear to me is all that is lowly and artless. For by "a little child," here, He means the men that are thus simple and lowly, and abject and contemptible in the judgment of the common sort.

Matthew 18:6 — Homily on the Gospel of Matthew 58

After this, to obtain yet more acceptance for His saying, He establishes it not by the honor only, but also by the punishment, going on to say, "And whoso shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." "For as they," saith He, "who honor these for my sake, have heaven, or rather an honor greater than the very kingdom; even so they likewise who dishonor them (for this is to offend them), shall suffer the extremity of punishment. And marvel thou not at His calling the affront "an offense;" for many feeble-minded persons have suffered no ordinary offense from being treated with slight and insult. To heighten therefore and aggravate the blame, He states the mischief arising therefrom. And He doth not go on to express the punishment in the same way, but from the things familiar to us, He indicates how intolerable it is. For when He would touch the grosser sort most sharply, He brings sensible images. Wherefore here also, meaning to indicate the greatness of the punishment they shall undergo, and to strike into the arrogance of those that despise them, He brought forward a kind of sensible punishment, that of the millstone, and of the drowning. Yet surely it were suitable to what had gone before to have said, "He that receiveth not one of these little ones, receivoth not me;" a thing bitterer than any punishment; but since the very unfeeling, and exceeding gross, were not so much penetrated by this, terrible as it is, He puts "a millstone," and "a drowning." And He said not, "A millstone shall be hanged about his neck," but, "It were better for him" to undergo this; implying that another evil, more grievous than this, awaits him; and if this be unbearable, much more that. Seest thou how in both respects He made His threat terrible, first by the comparison with the known image rendering it more distinct, then by the excess on its side presenting it to the fancy as far greater than that visible one. Seest thou how He plucks up by the root the spirit of arrogance; how He heals the ulcer of vainglory; how He instructs us in nothing to set our heart on the first honors; how He persuades such as covet them in everything to follow after the lowest place?

Matthew 18:7-9 — Homily on the Gospel of Matthew 59

But let us tear these in pieces not by our words only, but by our deeds too. For neither are these things of necessity. For if they were of necessity, He would not have said, "Woe to the man, by whom the offense cometh." For those only doth he bewail, who are wicked by their choice. And if He saith "by whom," marvel not. For not as though another were bringing in it by him, doth He say this, but viewing him as himself causing the whole. For the Scripture is wont to say, "by whom," for "of whom;" as when it saith, "I have gotten a man by God," putting not the second cause, but the first; and again, "Is not the interpretation of them by God," and, "God is faithful, by whom ye are called unto the fellowship of His Son." And that thou mayest learn that it is not of necessity, hear also what follows. For after bewailing them, He saith, "If thy hand, or thy foot offend thee, cut them off, and cast them from thee: for it is better for thee to enter into life halt or maimed, rather than having two hands or feet to be cast into the fire. And if thy right eye offend thee, pluck it out; it is better for thee to enter into life with one eye, than having two eyes to be cast into the furnace of fire;" not saying these things of limbs; far from it; but of friends, of relations, whom we regard in the rank of necessary members. This He had both said further back, and now He saith it. For nothing is so hurtful as bad company. Wherefore with much earnestness He commands us to cut off them that hurt us, intimating these that bring the offenses. Seest thou how He hath put away the mischief that would result from the offenses? By foretelling that there surely will be offenses, so that they might find no one in a state of carelessness, but that looking for them men might be watchful. By showing the evils to be great (for He would not have said without purpose, "Woe to the world because of the offenses," but to show that great is the mischief therefrom), by lamenting again in stronger terms over him that brings them in. For the saying, "But woe to that man," was that of one showing that great was the punishment, but not this only, but also by the comparison which He added He increased the fear. Then He is not satisfied with these things, but He showeth also the way, by which one may avoid the offenses. But what is this? The wicked, saith He, though they be exceeding dear friends to thee, cut off from thy friendship. And He giveth a reason that cannot be gainsaid. For if they continue friends, thou wilt not gain them, but thou wilt lose thyself besides; but if thou shouldest cut them off, thine own salvation at least thou wilt gain. So that if any one's friendship harms thee, cut it off from thee. For if of our own members we often cut off many, when they are both in an incurable state, and are ruining the rest, much more ought one to do this in the case of friends. But if evils were by nature, superfluous were all this admonition and advice, superfluous the precaution by the means that have been mentioned. But if it be not superfluous, as surely it is not superfluous, it is quite clear that wickedness is of the will.

Matthew 18:7 — Homily on the Gospel of Matthew 59

"And if 'it must needs be that offenses come,'" (some one of our adversaries may perchance say), "why doth He lament over the world, when He ought rather to afford succor, and to stretch forth His hand in its behalf? For this were the part of a physician, and a protector, whereas the other might be looked for even from any ordinary person." What then could we possibly say, in answer to so shameless a tongue? nay what dost thou seek for equal to this healing care of His? For indeed being God He became man for thee, and took the form of a slave, and underwent all extremities, and left undone none of those things which it concerned Him to do. But inasmuch as unthankful men were nothing the better for this, He laments over them, for that after so much fostering care they continued in their unsoundness. It was like as if over the sick man, that had had the advantage of much attendance, and who had not been willing to obey the rules of the physician, any one were to lament and say, "Woe to such a man from his infirmity, which he has increased by his own remissness." But in that case indeed there is no advantage from the bewailing, but here this too is a kind of healing treatment to foretell what would be, and to lament it. For many oftentimes, though, when advised, they were nothing profited, yet, when mourned for, they amended. For which reason most of all He used the word "Woe," thoroughly to rouse them, and to make them in earnest, and to work upon them to be wakeful. And at the same time He shows forth the good will He had towards those very men and His own mildness, that He mourns for them even when gainsaying, not taking mere disgust at it, but correcting them, both with the mourning, and with the prediction, so as to win them over. But how is this possible? he may say. For if "it must needs be that offenses come," how is it possible to escape these? Because that the offenses come indeed must needs be, but that men should perish is not altogether of necessity. Like as though a physician should say (for nothing hinders our using the same illustration again), it must needs be that this disease should come on, but it is not a necessary consequence that he who gives heed should be of course destroyed by the disease. And this He said, as I mentioned, to awaken together with the others His disciples. For that they may not slumber, as sent unto peace and unto untroubled life, He shows many wars close upon them, from without, from within. Declaring this, Paul said, "Without were fightings, within were fears;" and, "In perils among false brethren;" and in his discourse to the Milesians too He said, "Also of you shall some arise speaking perverse things;" and He Himself too said, "The man's foes shall be they of his own household." But when He said, "It must needs be," it is not as taking away the power of choosing for themselves, nor the freedom of the moral principle, nor as placing man's life under any absolute constraint of circumstances, that He saith these things, but He foretells what would surely be; and this Luke hath set forth in another form of expression, "It is impossible but that offenses should come." But what are the offenses? The hindrances on the right way. Thus also do those on the stage call them that are skilled in those matters, them that distort their bodies. It is not then His prediction that brings the offenses; far from it; neither because He foretold it, therefore doth it take place; but because it surely was to be, therefore He foretold it; since if those who bring in the offenses had not been minded to do wickedly, neither would the offenses have come; and if they had not been to come, neither would they have been foretold. But because those men did evil, and were incurably diseased, the offenses came, and He foretells that which is to be. But if these men had been kept right, it may be said, and there had been no one to bring in an offense, would not this saying have been convicted of falsehood? By n…

Matthew 18:8-9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But that you may learn that there is no absolute necessity for offences, hear what follows, If thy hand or thy foot offend thee, & c. This is not said of the limbs of the body, but of friends whom we esteem as limbs necessary to us; for nothing is so hurtful as evil communications.

Matthew 18:10 — Homily on the Gospel of Matthew 59

"Take heed that ye despise not one of these little ones; for I say unto you, that their angels do always behold the face of my Father which is in Heaven." He calleth little ones not them that are really little, but them that are so esteemed by the multitude, the poor, the objects of contempt, the unknown (for how should he be little who is equal in value to the whole world; how should he be little, who is dear to God?); but them who in the imagination of the multitude are so esteemed. And He speaks not of many only, but even of one, even by this again warding off the hurt of the many offenses. For even as to flee the wicked, so also to honor the good, hath very great gain, and would be a twofold security to him who gives heed, the one by rooting out the friendships with them that offend, the other from regarding these saints with respect and honor. Then in another way also He makes them objects of reverence, saying, "That their angels do always behold the face of my Father which is in Heaven." Hence it is evident, that the saints have angels, or even all men. For the apostle too saith of the woman, "That she ought to have power on her head because of the angels." And Moses, "He set the bounds of the nations according to the number of the angels of God." But here He is discoursing not of angels only, but rather of angels that are greater than others. But when He saith, "The face of my Father," He means nothing else than their fuller confidence, and their great honor.

Matthew 18:11 — Homily on the Gospel of Matthew 59

"For the Son of Man is come to save that which was lost." Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. ... And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own will and passion (for when He said, "The Son of Man is come to save that which was lost," He signifies even the cross, like as Paul saith, speaking of a brother, "For whom Christ died"); and from the Father, for that neither to Him doth it seem good that one should perish... Him let us also imitate, refusing none of the tasks that seem lowly and troublesome for our brethren's sake; but though we have to do service, though he be small, though he be mean for whom this is done, though the work be laborious, though we must pass over mountains and precipices, let all things be held endurable for the salvation of our brother. For a soul is an object of such earnest care to God, that "He spared not His own Son."

Matthew 18:12-14 — Homily on the Gospel of Matthew 59

Again, He is putting another reason stronger than the former, and connects with it a parable, by which He brings in the Father also as desiring these things. "For how think ye?" saith He; "If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, he rejoiceth over it more than over the ninety and nine, which went not astray. Even so it is not will before your Father, that one of these little ones should perish." Seest thou by how many things He is urging to the care of our mean brethren. Say not then, "Such a one is a blacksmith, a shoemaker, he is a ploughman, he is a fool," and so despise him. For in order that thou shouldest not feel this, see by how many motives He persuades thee to practise moderation, and presses thee into a care for these. He set a little child, and saith, "Be ye as little children." And, "Whosoever receiveth such a little child receiveth me;" and, "Whosoever shall offend," shall suffer the utmost penalties. And He was not even satisfied with the comparison of the "millstone," but added also His "woe," and commanded us to cut off such, though they be in the place of hands and eyes to us. And by the angels again that are entrusted with these same mean brethren, He makes them objects of veneration, and from His own will and passion (for when He said, "The Son of Man is come to save that which was lost," He signifies even the cross, like as Paul saith, speaking of a brother, "For whom Christ died"); and from the Father, for that neither to Him doth it seem good that one should perish; and from common custom, because the shepherd leaves them that are safe, and seeks what is lost; and when he hath found what was gone astray, he is greatly delighted at the finding and the saving of this. If then God thus rejoices over the little one that is found, how dost thou despise them that are the objects of God's earnest care, when one ought to give up even one's very life for one of these little ones? But is he weak and mean? Therefore for this very cause most of all, one ought to do everything in order to preserve him. For even He Himself left the ninety and nine sheep, and went after this, and the safety of so many availed not to throw into the shade the loss of one. But Luke saith, that He even brought it on his shoulders, and that "There was greater joy over one sinner that repenteth, than over ninety and nine just persons" And from His forsaking those that were saved for it, and from His taking more pleasure in this one, He showed His earnestness about it to be great. Let us not then be careless about such souls as these. For all these things are said for this object. For by threatening, that he who has not become a little child should not so much as at all set foot in the Heavens, and speaking of "the millstone," He hath brought down the haughtiness of the boastful; for nothing is so hostile to love as pride; and by saying, "It must needs be that offenses come," He made them to be wakeful; and by adding, "Woe unto him by whom the offense cometh," He hath caused each to endeavor that it be not by him. And while by commanding to cut off them that offend He made salvation easy; by enjoining not to despise them, and not merely enjoining, but with earnestness (for "take heed," saith He, "that ye despise not one of these little ones"), and by saying, "Their angels behold the face of my Father," and, "For this end am I come," and "my Father willeth this," He hath made those who should take care of them more diligent. Seest thou what a wall He hath set around them, and what earnest care He taketh of them that are contemptible and perishing, at once threatening incurable ills to them that make them fall, and promising great blessings to them that wait upon them, and take care of them, and bringing an example from Himself again and from the Father? Him let us also imitate, re…

Matthew 18:15 — Homily on the Gospel of Matthew 60

For, since He had used vehement language against them that cause offense, and on every hand had moved them to fear; in order that the offended might not in this way on the other hand become supine, neither supposing all to be cast upon others, should be led on to another vice, soften in themselves, and desiring to be humored in everything, and run upon the shoal of pride; seest thou how He again checks them also, and commands the telling of the faults to be between the two alone, lest by the testimony of the many he should render his accusation heavier, and the other, become excited to opposition, should continue incorrigible. Wherefore He saith, "Between thee and him alone," and, "If he shall hear thee, thou hast gained thy brother." What is, "If he shall hear thee?" If he shall condemn himself, if he shall be persuaded that he has done wrong. "Thou hast gained thy brother." He did not say, Thou hast a sufficient revenge, but, "Thou hast gained thy brother," to show that there is a common loss from the enmity. For He said not, "He hath gained himself only," but, "thou too hast gained him," whereby He showed that both the one and the other were losers before this, the one of his brother, the other of his own salvation. This, when He sat on the mount also, He advised; at one time bringing him who has given the pain to him that had been pained, and saying, "Be reconciled to thy brother," and at another commanding him that had been wronged to forgive his neighbor. For He taught men to say, "Forgive us our debts, like as we forgive our debtors." But here He is devising another mode. For not him that gave the pain, doth He now call upon, but him that was pained He brings to this one. For because this who hath done the wrong would not easily come to make excuse, out of shame, and confusion of face, He draws that other to him, and not merely so, but in such way as also to correct what hath been done. And He saith not, "Accuse," nor "Charge him," nor "Demand satisfaction, and an account," but, "Tell him of his fault," saith He. For he is held in a kind of stupor through anger and shame with which he is intoxicated; and thou, who art in health, must go thy way to him that is ill, and make the tribunal private, and the remedy such as may be readily received. For to say, "Tell him of his fault," is nothing else than "Remind him of his errors" tell him what thou hast suffered at his hand, which very thing, if it be done as it ought, is the part of one making excuse for him, and drawing him over earnestly to a reconciliation.

Matthew 18:16-17 — Homily on the Gospel of Matthew 60

What then, if he should disobey, and be disposed to abide in hardness? "Take with thyself yet one or two, that in the mouth of two witnesses every word may be established." For the more he is shameless, and bold, the more ought we to be active for his cure, not in anger and indignation. For the physician in like manner, when he sees the malady obstinate, doth not give up nor grow impatient, but then makes the more preparation; which He commands us to do in this case too. For since thou appearedst to be too weak alone, make thyself more powerful by this addition. For surely the two are sufficient to convict him that hath sinned. Seest thou how He seeketh not the good of him that hath been pained only, but of him also that hath given the pain. For the person injured is this one who is taken captive by his passion, he it is that is diseased, and weak, and infirm. Wherefore He often sends the other to this one, now alone, and now with others; but if he continue in it, even with the church. For, "Tell it," saith He, "to the Church." For if He were seeking this one's advantage only, He would not have commanded to pardon, seventy times seven, one repenting. He would not so often have set so many over him to correct his passion; but if he had remained incorrigible after the first conference would have let him be; but now once, and twice, and thrice, He commands to attempt his cure, and now alone and now with two, now with more. Wherefore, with respect to them that are without He saith no such thing, but, "If any one smite thee," He saith, "on thy right cheek, turn to him the other also," but here not in such wise. For what Paul meaneth, saying, "What have I to do to judge them also that are without?" but the brethren he commands both to tell of their faults, and to avoid them, and to cut them off, not being obedient, that they may be ashamed; this Himself also doeth here, making these laws about the brethren; and He sets three over him for teachers and judges, to teach him the things that are done at the time of his drunkenness. For though it be himself that hath said and done all those unreasonable things, yet he will need others to teach him this, like as the drunken man. For anger and sin is a more frantic thing than any drunkenness, and puts the soul in greater distraction. Who, for instance, was wiser than David? Yet for all that, when he had sinned he perceived it not, his lust keeping in subjection all his reasoning powers, and like some smoke filling his soul. Therefore he stood in need of a lantern from the prophet, and of words calling to his mind what he had done. Wherefore here also He brings these to him that hath sinned, to reason with him about the things he had done. But for what reason doth He command this one to tell him of his fault, and not another? Because this man he would endure more quietly, this, who hath been wronged, who hath been pained, who hath been despitefully used. For one doth not bear in the same way being told by another of one's fault concerning him that hath been insulted, as by the insulted person himself, especially when this person is alone convicting him. For when he who should demand justice against him, even this one appears to be caring for his salvation, this will have more power than anything in the world to shame him. Seest thou how this is done not for the sake of just punishment, but of amendment? Therefore He doth not at once command to take with him the two, but when himself hath failed; and not even then doth He send forth a multitude against him; but makes the addition no further than two, or even one; but when he has contemned these too, then and not till then He brings him out to the church. So much earnestness doth He show, that our neighbor's sins be not exposed by us. And indeed He might have commanded this from the first, but that this might not be, He did not command it, but after a first and second admonition He appoints this. But what is, "In the mouth of two or thr…

Matthew 18:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

That is, to those that are over the Church. Yet the Lord enjoins nothing of this sort to be observed towards those who are without the Church, such as He does in reproving a brother. Of those that are without He says. If any smite thee on the one cheek, offer to him the other also. (Mat. 5:39.) as Paul speaks, What have I to do to judge them that are without? (1 Cor. 5:12.) But brethren he bids us reprove, and turn away from.

Matthew 18:18 — Homily on the Gospel of Matthew 60

But why did He set him with these? To soothe the person wronged, and to alarm him. Is this only then the punishment? Nay, but hear also what follows. "Whatsoever ye shall bind on earth shall be bound in Heaven." And He did not say to the ruler of the church, "Bind such a man," but, "If thou bind," committing the whole matter to the person himself, who is aggrieved, and the bonds abide indissoluble. Therefore he will suffer the utmost ills; but not he who hath brought him to account is to blame, but he who hath not been willing to be persuaded. Seest thou how He hath bound him down with twofold constraint, both by the vengeance here, and by the punishment hereafter? But these things hath He threatened, that these circumstances may not arise, but that fearing, at once the being cast out of the church, and the danger from the bond, and the being bound in Heaven, he may become more gentle. And knowing these things, if not at the beginning, at any rate in the multitude of the tribunals he will put off his anger. Wherefore, I tell you, He hath set over him a first, and a second, and a third court, so that though he should neglect to hear the first, he may yield to the second; and even if he should reject that, he may fear the third; and though he should make no account of this, he may be dismayed at the vengeance to come, and at the sentence and judgment to proceed from God.

Matthew 18:19-20 — Homily on the Gospel of Matthew 60

"And again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them." Seest thou how by another motive also He puts down our enmities, and takes away our petty dissensions, and draws us one to another, and this not from the punishment only which hath been mentioned, but also from the good things which spring from charity? For having denounced those threats against contentiousness, He putteth here the great rewards of concord, if at least they who are of one accord do even prevail with the Father, as touching the things they ask, and have Christ in the midst of them. "Are there then indeed nowhere two of one accord?" Nay, in many places, perchance even everywhere. "How then do they not obtain all things?" Because many are causes of their failing. For either they often ask things inexpedient. And why marvellest thou, if this is the case with some others, whereas it was so even with Paul, when he heard, "My grace is sufficient for thee; for my strength is perfected in weakness." Or they are unworthy to be reckoned with them that heard these words, and contribute not their own part, but He seeks for such as are like them; therefore He saith "of you," of the virtuous, of them that show forth an angelic rule of life. Or they pray against them that have aggrieved them, seeking for redress and vengeance; and this kind of thing is forbidden, for, "Pray," saith He, "for your enemies." Or having sins unrepented they ask mercy, which thing it is impossible to receive, not only if themselves ask it, but although others having much confidence towards God entreat for them, like as even Jeremiah praying for the Jews did hear, "Pray not thou for this people, because I will not hear thee." But if all things are there, and thou ask things expedient, and contribute all thine own part, and exhibit an apostolical life, and have concord and love towards thy neighbor, thou wilt obtain on thy entreaty; for the Lord is loving towards man. Then because He had said, "Of my Father," in order that He might show that it is Himself that giveth, and not He who begat Him only, He added, "For wheresoever two or three are gathered together in my name, there am I in the midst of them." What then? are there not two or three gathered together in His name? There are indeed, but rarely. For not merely of the assembling doth He speak, neither this doth He require only; but most surely, as I said before also, the rest of virtue too together with this, and besides, even this itself He requires with great strictness. For what He saith is like this, "If any holds me the principal ground of his love to his neighbors, I will be with Him, if he be a virtuous man in other respects." But now we see the more part having other motives of friendship. For one loves, because he is loved, another because he hath been honored, a third because such a one has been useful to him in some other worldly matter, a fourth for some other like cause; but for Christ's sake it is a difficult thing to find any one loving his neighbor sincerely, and as he ought to love him. For the more part are bound one to another by their worldly affairs. But Paul did not love thus, but for Christ's sake; wherefore even when not loved in such wise as he loved, he did not cease his love, because he had planted a strong root of his affection; but not so our present state, but on inquiry we shall find with most men anything likely to produce friendship rather than this. And if any one bestowed on me power in so great a multitude to make this inquiry, I would show the more part bound one to another by worldly motives.

Matthew 18:21-22 — Homily on the Gospel of Matthew 61

Peter supposed he was saying something great, wherefore also as aiming at greatness he added, "Until seven times?" For this thing, saith he, which Thou hast commanded to do, how often shall I do? For if he forever sins, but forever when reproved repents, how often dost thou command us to bear with this man? For with regard to that other who repents not, neither acknowledges his own faults, Thou hast set a limit, by saying, "Let him be to thee as the heathen and the publican;" but to this no longer so, but Thou hast commanded to accept him. How often then ought I to bear with him, being told his faults, and repenting? Is it enough for seven times? What then saith Christ, the good God, who is loving towards man? "I say not unto thee, until seven times, but, until seventy times seven," not setting a number here, but what is infinite and perpetual and forever. For even as ten thousand times signifies often, so here too. For by saying, "The barren hath borne seven," the Scripture means many. So that He hath not limited the forgiveness by a number, but hath declared that it is to be perpetual and forever. This at least He indicated by the parable that is put after. For that He might not seem to any to enjoin great things and hard to bear, by saying, "Seventy times seven," He added this parable, at once both leading them on to what He had said, and putting down him who was priding himself upon this, and showing the act was not grievous, but rather very easy. Therefore let me add, He brought forward His own love to man, that by the comparison, as He saith, thou mightest learn, that though thou forgive seventy times seven, though thou continually pardon thy neighbor for absolutely all his sins, as a drop of water to an endless sea, so much, or rather much more, doth thy love to man come short in comparison of the boundless goodness of God, of which thou standest in need, for that thou art to be judged, and to give an account.

Matthew 18:23-35 — Homily on the Gospel of Matthew 61

Wherefore also He went on to say, "The Kingdom of Heaven is likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, he commanded him to be sold, and his wife, and his children, and all that he had." Then after this man had enjoyed the benefit of mercy, he went out, and "took by the throat his fellow-servant, which owed him an hundred pence;" and having by these doings moved his lord, he caused him to cast him again into prison, until he should pay off the whole. Seest thou how great the difference between sins against man and against God? As great as between ten thousand talents, and a hundred pence, or rather even much more. And this arises both from the difference of the persons, and the constant succession of our sins. For when a man looks at us, we stand off and shrink from sinning: but when God sees us every day, we do not forbear, but do and speak all things without fear. But not hereby alone, but also from the benefit and from the honor of which we have partaken, our sins become more grievous.

Matthew 18:35 — Homily on the Gospel of Matthew 61

What then means the parable? "So likewise shall my Father do also unto you," He saith, "if ye from your hearts forgive not every one his brother their trespasses." He saith not "your Father," but "my Father." For it is not meet for God to be called the Father of such a one, who is so wicked and malicious. Two things therefore doth He here require, both to condemn ourselves for our sins, and to forgive others; and the former for the sake of the latter, that this may become more easy (for he who considers his own sins is more indulgent to his fellow-servant); and not merely to forgive with the lips, but from the heart. Let us not then thrust the sword into ourselves by being revengeful. For what grief hath he who hath grieved thee inflicted upon thee, like thou wilt work unto thyself by keeping thine anger in mind, and drawing upon thyself the sentence from God to condemn thee? For if indeed thou art watchful, and keepest thyself under control, the evil will come round upon his head, and it will be he that will suffer harm; but if thou shouldest continue indignant, and displeased, then thyself wilt undergo the harm not from him, but from thyself. Say not then that he insulted thee, and slandered thee, and did unto thee ills beyond number; for the more thou tellest, so much the more dost thou declare him a benefactor. For he hath given thee an opportunity to wash away thy sins; so that the greater the injuries he hath done thee, so much more is he become to thee a cause of a greater remission of sins. For if we be willing, no one shall be able to injure us, but even our enemies shall advantage us in the greatest degree. And why do I speak of men? For what can be more wicked than the devil; yet nevertheless, even hence have we a great opportunity of approving ourselves; and Job showeth it. But if the devil hath become a cause of crowns, why art thou afraid of a man as an enemy? See then how much thou gainest, bearing meekly the spiteful acts of thine enemies. First and greatest, deliverance from sins; secondly, fortitude and patience; thirdly, mildness and benevolence; for he that knoweth not how to be angry with them that grieve him, much more will he be ready to serve them that love him. Fourthly, to be free from anger continually, to which nothing can be equal. For of him that is free from anger, it is quite clear that he is delivered also from the despondency hence arising, and will not spend his life on vain labors and sorrows. For he that knows not how to hate, neither doth he know how to grieve, but will enjoy pleasure, and ten thousand blessings. So that we punish ourselves by hating others, even as on the other hand we benefit ourselves by loving them. Besides all these things, thou wilt be an object of veneration even to thy very enemies, though they be devils; or rather, thou wilt not so much as have an enemy whilst thou art of such a disposition. But what is greater than all, and first, thou gainest the favor of God. Shouldest thou have sinned, thou wilt obtain pardon; shouldest thou have done what is right, thou wilt obtain a greater confidence. Let us accomplish therefore the hating no one, that God may forgive us also all our trespasses by the grace and love towards man of our Lord Jesus Christ, with whom to the Father and the Holy Ghost be glory, might, honor, now and always, and world without end. Amen.

Matthew 19:1 — Homily on the Gospel of Matthew 62

Having constantly left Jud'a on account of the envy of those men, now He frequents it from this time forth, because the passion was to be nigh at hand; He goeth not up, however, unto Jerusalem for a while, but "into the coasts of Jud'a."

Matthew 19:2 — Homily on the Gospel of Matthew 62

For neither in the teaching by words doth He continue always, nor in the wonderful working of signs, but He doeth now one now the other, variously working the salvation of them that were waiting upon Him and following Him, so as by the miracles to appear, in what He said, a Teacher worthy of belief, and by the teaching of His word to increase the profit from the miracles; and this was to lead them by the hand to the knowledge of God. But do thou mark, I pray thee, this too, how the disciples pass over whole multitudes with one word, not declaring by name each of them that are healed. For they said not, that such a one, and such another, but that many, teaching us to be unostentatious. But Christ healed, benefiting both them, and by them many others. For the healing of these men's infirmity was to others a foundation for the knowledge of God.

Matthew 19:3 — Homily on the Gospel of Matthew 62

But not so to the Pharisees, but even for this self-same thing they become more fierce, and come unto Him tempting Him. For because they could not lay hold of the works that were doing, they propose to Him questions. O folly! They thought to silence Him by their questions, although they had already received certain proof of this power in Him. When at least they argued much about the Sabbath, when they said, "He blasphemeth," when they said, "He hath a devil," when they found fault with His disciples as they were walking in the corn fields, when they argued about unwashen hands, on every occasion having sewed fast their mouths, and shut up their shameless tongue, He thus sent them away. Nevertheless, not even so do they keep off from Him. For such is wickedness, such is envy, shameless and bold; though it be put to silence ten thousand times, ten thousand times doth it assault again. But mark thou, I pray thee, their craft also from the form of their question. For neither did they say unto Him, Thou didst command not to put away a wife, for indeed He had already discoursed about this law; but nevertheless they made no mention of those words; but took occasion from hence, and thinking to make their snare the greater, and being minded to drive Him to a necessity of contradicting the law, they say not, why didst Thou enact this or that? but as though nothing had been said, they ask, "Is it lawful?" expecting that He had forgotten having said it; and being ready if on the one hand He said, "It is lawful to put away," to bring against Him the things He Himself had spoken, and to say, How then didst Thou affirm the contrary? but if the same things now again as before, to bring against Him the words of Moses. What then said He? He said not, "tempt ye me, ye hypocrites?" although afterwards He saith this, but here He speaks not thus. Why can this be? In order that together with His power He might show forth His gentleness also. For He doth neither always keep silence, lest they should suppose they are hidden; nor doth He always reprove, in order that He may instruct us to bear all things with gentleness.

Matthew 19:4-6 — Homily on the Gospel of Matthew 62

See a teacher's wisdom. I mean, that being asked, Is it lawful? He did not at once say, It is not lawful, lest they should be disturbed and put in disorder, but before the decision by His argument He rendered this manifest, showing that it is itself too the commandment of His Father, and that not in opposition to Moses did He enjoin these things, but in full agreement with him. But mark Him arguing strongly not from the creation only, but also from His command. For He said not, that He made one man and one woman only, but that He also gave this command that the one man should be joined to the one woman. But if it had been His will that he should put this one away, and bring in another, when He had made one man, He would have formed many Women. But now both by the manner of the creation, and by the manner of lawgiving, He showed that one man must dwell with one woman continually, and never break off from her. And see how He saith, "He which made them at the beginning, made them male and female," that is, from one root they sprung, and into one body came they together, "for the twain shall be one flesh." After this, to make it a fearful thing to find fault with this lawgiving, and to confirm the law, He said not, "Sever not therefore, nor put asunder," but, "What God hath joined together, let not man put asunder." But if thou put forward Moses, I tell thee of Moses' Lord, and together with this, I rely upon the time also. For God at the beginning made them male and female; and this law is older (though it seem to have been now introduced by me), and with much earnestness established. For not merely did He bring the woman to the man, but also commanded to leave father and mother. And neither did He make it a law for him merely to come to the woman, but also "to cleave to her," by the form of the language intimating that they might not be severed. And not even with this was He satisfied, but sought also for another greater union, "for the twain," He saith, "shall be one flesh." Then after He had recited the ancient law, which was brought in both by deeds and by words, and shown it to be worthy of respect because of the giver, with authority after that He Himself too interprets and gives the law, saying, "So that they are no more twain, but one flesh." Like then as to sever flesh is a horrible thing, so also to divorce a wife is unlawful. And He stayed not at this, but brought in God also by saying, "What therefore God hath joined together, let not man put asunder," showing that the act was both against nature, and against law; against nature, because one flesh is dissevered; against law, because that when God hath joined and commanded it not to be divided, ye conspire to do this.

Matthew 19:7 — Homily on the Gospel of Matthew 62

What then ought they to have done after this? Ought they not to have held their peace, and to have commended the saying? ought they not to have marvelled at His wisdom? ought they not to have stood amazed at His accordance with the Father? But none of these things do they, but as though they were contending for the law, they say, "How then did Moses command to give a writing of divorcement, and to put her away?" And yet they ought not now to have brought this forward, but rather He to them; but nevertheless He doth not take advantage of them, nor doth He say to them, "I am not now bound by this," but He solves this too. And indeed if He had been an alien from the old covenant, He would not have striven for Moses, neither would He have argued positively from the things done once for all at the beginning; He would not have studied to show that His own precepts agreed with those of old. And indeed Moses had given many other commandments besides, both those about meats, and those about the Sabbath; wherefore then do they nowhere bring him forward, as here? From a wish to enlist the multitude of the husbands against him. For this was considered a thing indifferent with the Jews, and all used to do so much as this. Accordingly it was for this reason that when so many things had been said on the mount, they remembered this commandment only now.

Matthew 19:8 — Homily on the Gospel of Matthew 62

Nevertheless, unspeakable wisdom maketh a defense even for these things, and saith, "Moses for the hardness of your hearts" thus made the law. And not even him doth He suffer to remain under accusation, forasmuch as He had Himself given him the law; but delivers him from the charge, and turns the whole upon their head, as everywhere He doth. For again when they were blaming His disciples for plucking the ears of corn, He shows themselves to be guilty; and when they were laying a transgression to their charge as to their not washing their hands, He shows themselves to be the transgressors, and touching the Sabbath also: both everywhere, and here in like manner. Then because the saying was hard to bear, and brought on them much blame, He quickly directs back His discourse to that ancient law, saying as He had said before also, "But in the beginning it was not so," that is, God by His acts at the beginning ordained the contrary. For in order that they may not say, Whence is it manifest, that "for our hardness Moses said this?" hereby again He stoppeth their mouths. For if this were the primary law, and for our good, that other would not have been given at the beginning; God in creating would not have so created, He would not have said such things.

Matthew 19:9 — Homily on the Gospel of Matthew 62

"But I say unto you, Whosoever shall put away his wife except it be for fornication, and marry another, committeth adultery." For since he had stopped their mouths, He then gives the law with His own authority, like as touching the meats, like as touching the Sabbath. For with regard to the meats likewise, when He had overcome them, then, and not till then, He declared unto the multitude, that, "Not that which goeth in defileth the man;" and with regard to the Sabbath, when He had stopped their mouths, He saith, "Wherefore it is lawful to do well on the Sabbath day;" and here this self-same thing.

Matthew 19:10 — Homily on the Gospel of Matthew 62

But what took place there, this happened here also. For as there, when the Jews had been put to silence the disciples were troubled, and came unto Him with Peter and said, "Declare unto us this parable;" even so now also they were troubled and said, "If the case of the man be so, it is good not to marry." For now they understood the saying more than before. Therefore then indeed they held their peace, but now when there hath been gainsaying, and answering, and question, and learning by reply, and the law appeared more clear, they ask Him. And openly to contradict they do not dare, but they bring forward what seemed to be a grievous and galling result of it, saying, "If the case of the man be so with his wife, it is not good to marry." For indeed it seemed to be a very hard thing to have a wife full of every bad quality, and to endure a wild beast perpetually shut up with one in the house. And that thou mayest learn that this greatly troubled them, Mark said, to show it, that they spake to Him privately. But what is, "If such be the case of a man with his wife?" That is, if to this end he is joined with her, that they should be one, or, on the other hand, if the man shall get to himself blame for these things, and always transgresses by putting away, it were easier to fight against natural desire and against one's self, than against a wicked woman.

Matthew 19:11 — Homily on the Gospel of Matthew 62

What then saith Christ? He said not, "yea, it is easier, and so do," lest they should suppose that the thing is a law; but He subjoined, "Not all men receive it, but they to whom it is given," raising the thing, and showing that it is great, and in this way drawing them on, and urging them. But see herein a contradiction. For He indeed saith this is a great thing; but they, that it is easier. For it was meet that both these things should be done, and that it should be at once acknowledged a great thing by Him, that it might render them more forward, and by the things said by themselves it should be shown to be easier, that on this ground too they might the rather choose virginity and continence. And if it is of free choice, one may say, how doth He say, at the beginning, "All men do not receive it, but they to whom it is given?" That thou mightest learn that the conflict is great, not that thou shouldest suspect any compulsory allotments. For it is given to those, even to the willing. But He spake thus to show that much influence from above is needed by him who entereth these lists, whereof He that is willing shall surely partake. For it is customary for Him to use this form of speech when the good work done is great, as when He saith, "To you it is given to know the mysteries." And that this is true, is manifest even from the present instance. For if it be of the gift from above only, and they that live as virgins contribute nothing themselves, for nought did He promise them the kingdom of Heaven, and distinguish them from the other eunuchs.

Matthew 19:12 — Homily on the Gospel of Matthew 62

For since to speak of virginity seemed to be grievous, by the constraint of this law He drove them to this desire. Then to show the possibility of it, He saith, "There are some eunuchs, who were so born from their mother's womb, there are some eunuchs which were made eunuchs of men, and there be eunuchs which have made themselves eunuchs for the kingdom of Heaven's sake," by these words secretly leading them to choose the thing, and establishing the possibility of this virtue, and all but saying, Consider if thou wert in such case by nature, or hadst endured this selfsame thing at the hands of those who inflict such wanton injuries, what wouldest thou have done, being deprived indeed of the enjoyment, yet not having a reward? Thank God therefore now, for that with rewards and crowns thou undergoest this, which those men endure without crowns; or rather not ever this, but what is much lighter, being supported both by hope, and by the consciousness of the good work, and not having the desire so raging like waves within thee. For the excision of a member is not able to quell such waves, and to make a calm, like the curb of reason; or rather, reason only can do this. For this intent therefore He brought in those others, even that He might encourage these, since if this was not what He was establishing, what means His saying concerning the other eunuchs? But when He saith, that they made themselves eunuchs, He means not the excision of the members, far from it, but the putting away of wicked thoughts. Since the man who hath mutilated himself, in fact, is subject even to a curse, as Paul saith, "I would they were even cut off which trouble you." And very reasonably. For such a one is venturing on the deeds of murderers, and giving occasion to them that slander God's creation, and opens the mouths of the Manichaeans, and is guilty of the same unlawful acts as they that mutilate themselves amongst the Greeks. For to cut off our members hath been from the beginning a work of demoniacal agency, and satanic device, that they may bring up a bad report upon the work of God, that they may mar this living creature, that imputing all not to the choice, but to the nature of our members, the more part of them may sin in security, as being irresponsible; and doubly harm this living creature, both by mutilating the members, and by impeding the forwardness of the free choice in behalf of good deeds. These are the ordinances of the devil, bringing in, besides the things which we have mentioned, another wicked doctrine also, and making way beforehand for the arguments concerning destiny and necessity even from hence, and everywhere marring the freedom given to us of God, and persuading us that evil deeds are of nature, and hence secretly implanting many other wicked doctrines, although not openly. For such are the devil's poisons. Therefore I beseech you to flee from such lawlessness. For together with the things I have mentioned, neither doth the force of lust become milder hereby, but even more fierce. For from another origin hath the seed that is in us its sources, and from another cause do its waves swell. And some say from the brain, some from the loins, this violent impulse hath its birth; but I should say from nothing else than from an ungoverned will and a neglected mind: if this be temperate, there is no evil result from the motions of nature. Having spoken then of the eunuchs that are eunuchs for nought and fruitlessly, unless with the mind they too practise temperance, and of those that are virgins for Heaven's sake, He proceeds again to say, "He that is able to receive it, let him receive it," at once making them more earnest by showing that the good work is exceeding in greatness, and not suffering the thing to be shut up in the compulsion of a law, because of His unspeakable gentleness. And this He said, when He showed it to be most possible, in order that the emulation of the free choice might be greater.

Matthew 19:13-15 — Homily on the Gospel of Matthew 62

But mark thou, I pray, how from some men's wicked doings, other men gain. I mean, that the Jews went away having learnt nothing, for neither did they ask with the intent of learning, but the disciples gained even from hence. "Then were there brought unto Him little children, that He should put His hands on them, and pray: and the disciples rebuked them. But He said unto them, Suffer the little children to come unto me, for of such is the kingdom of Heaven. And He laid His hands on them, and departed thence." And wherefore did the disciples repel the little children? For dignity. What then doth He? Teaching them to be lowly, and to trample under foot worldly pride, He doth receive them, and takes them in His arms, and to such as them promises the kingdom; which kind of thing He said before also. Let us also then, if we would be inheritors of the Heavens, possess ourselves of this virtue with much diligence. For this is the limit of true wisdom; to be simple with understanding; this is angelic life; yes, for the soul of a little child is pure from all the passions. Towards them who have vexed him he bears no resentment, but goes to them as to friends, as if nothing had been done; and how much soever he be beaten by his mother, after her he seeks, and her doth he prefer to all. Though thou show him the queen with a diadem, he prefers her not to his mother clad in rags, but would choose rather to see her in these, than the queen in splendor. For he useth to distinguish what pertains to him and what is strange to him, not by its poverty and wealth, but by friendship. And nothing more than necessary things doth he seek, but just to be satisfied from the breast, and then he leaves sucking. The young child is not grieved at what we are grieved, as at loss of money and such things as that, and he doth not rejoice again at what we rejoice, namely, at these temporal things, he is not eager about the beauty of persons. Therefore He said, "of such is the kingdom of Heaven," that by choice we should practise these things, which young children have by nature. For since the Pharisees from nothing rise so much as out of craft and pride did what they did, therefore on every hand He charges the disciples to be single hearted, both darkly hinting at those men, and instructing these. For nothing so much lifts up unto haughtiness, as power and precedence. Forasmuch then as the disciples were to enjoy great honors throughout the whole world, He preoccupies their mind, not suffering them to feel anything after the manner of men, neither to demand honors from the multitude, nor to have men clear the way before them. For though these seem to be little things, yet are they a cause of great evils. The Pharisees at least being thus trained were carried on into the very summit of evil, seeking after the salutations, the first seats, the middle places, for from these they were cast upon the shoal of their mad desire of glory, then from thence upon impiety. So therefore those men went away having drawn upon themselves a curse by their tempting, but the little children a blessing, as being freed from all these. Let us then also be like the little children, and "in malice be we babes." For it cannot be, it cannot be for one otherwise to see Heaven, but the crafty and wicked must needs surely be cast into hell.

Matthew 19:16 — Homily on the Gospel of Matthew 63

Some indeed accuse this young man, as one dissembling and ill-minded, and coming with a temptation to Jesus, but I, though I would not say he was not fond of money, and under subjection to his wealth, since Christ in fact convicted him of being such a character, yet a dissembler I would by no means call him, both because it is not safe to venture on things uncertain, and especially in blame, and because Mark hath taken away this suspicion; for he saith, that "having come running unto Him, and kneeling to Him, he besought Him," and that "Jesus beheld him, and loved him." But great is the tyranny of wealth, and it is manifest hence; I mean, that though we be virtuous as to the rest, this ruins all besides. With reason hath Paul also affirmed it to be the root of all evils in general. "For the love of money is the root of all evils," he saith. If he had come unto Him tempting, he would not have departed sorrowing for what he heard. This was not at any rate ever the feeling of any of the Pharisees, but they grew fierce when their mouths were stopped. But not so this man; but he goeth away cast down, which is no little sign that not with an evil will he had come unto Him, but with one too feeble, and that he did indeed desire life, but was held in subjection by another and most grievous feeling.

Matthew 19:17 — Homily on the Gospel of Matthew 63

Wherefore then doth Christ thus reply to him, saying, "There is none good?" Because He came unto Him as a mere man, and one of the common sort, and a Jewish teacher; for this cause then as a man He discourses with him. And indeed in many instances He replies to the secret thoughts of them that come unto Him; as when He saith, "We worship we know what;" and, "If I bear witness of myself, my witness is not true." When therefore He saith, "There is none good;" not as putting Himself out from being good doth He say this, far from it; for he said not, "Why dost thou call me good? I am not good;" but, "there is none good," that is, none amongst men. And when He saith this self-same thing, He saith it not as depriving even men of goodness, but in contradistinction to the goodness of God. Wherefore also He added, "But one, that is, God;" and He said not, "but my Father" that thou mightest learn that He had not revealed Himself to the young man. So also further back He called men evil, saying, "If ye, being evil, know how to give good gifts to your children." For indeed there too He called them evil, not as condemning the whole race as evil (for by "ye," He means not "ye men"), but comparing the goodness that is in men with the goodness of God, He thus named it; therefore also He added, "How much more shall your Father give good things to them that ask Him?" And what was there to urge Him, or what the profit that He should answer in this way? He leads him on by little and little, and teaches him to be far from all flattery, drawing him off from the things upon each, and fastening him upon God, and persuading him to seek after the things to come, and to know that which is really good, and the root and fountain of all things, and to refer the honors to Him.

Matthew 19:18 — Homily on the Gospel of Matthew 63

Therefore when Christ said, "If thou wilt enter into life, keep the commandments," he saith, "Which?" Not tempting, far from it, but supposing there were some others besides those of the law that should procure him life, which was like one who was very desirous.

Matthew 19:20 — Homily on the Gospel of Matthew 63

Then since Jesus mentioned those out of the law, he saith, "All these things have I kept from my youth up." And neither at this did he stop, but again asks, "What lack I yet?" which itself again was a sign of his very earnest desire.

Matthew 19:21 — Homily on the Gospel of Matthew 90

Seest thou how far the praises of poverty have proceeded, and where it places thee, to what men it leads thee on, and how it makes thee a follower of the Lord? If it were good to have gold, Christ, who have the unutterable blessings, would have given this to His disciples. But now so far from giving it them, He forbad them to have it. Wherefore Peter also, so far from being ashamed of poverty, even glories in it, saying, "Silver and gold have I none; but what I have give I thee." And who of you would not have desired to utter this saying? Nay, we all would extremely, perhaps some one may say. Then throw away thy silver, throw away thy gold. "And if I throw it away, thou wilt say, shall I receive the power of Peter?" Why, what made Peter blessed, tell me? Was it indeed to have lifted up the lame man? By no means, but the not having these riches, this procured him Heaven. For of those that wrought these miracles, many fell into hell, but they, who did those good things, attained a kingdom. And this you may learn even of Peter himself. For there were two things that he said, "Silver and gold have I none;" and, "In the name of Jesus Christ rise up and walk." Which sort of thing then made Him glorious and blessed, the raising up the lame man, or the casting away his money? And this you may learn from the Master of the conflicts Himself. What then doth He Himself say to the rich man seeking eternal life? He said not, "raise up the lame," but, "Sell thy goods, and give to the poor, and come and follow me, and thou shall have treasure in Heaven."

Matthew 19:21 — Homily on the Gospel of Matthew 63

What then saith Christ? Since He was going to enjoin something great, He setteth forth the recompenses, and saith, "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven: and come, and follow me." Seest thou how many prizes, how many crowns, He appoints for this race? If he had been tempting, He would not have told him these things. But now He both saith it, and in order to draw him on, He also shows him the reward to be great, and leaves it all to his own will, by all means throwing into the shade that which seemed to be grievous in His advice. Wherefore even before mentioning the conflicts and the toil, He shows him the prize, saying "If thou wilt be perfect," and then saith, "Sell that thou hast, and give to the poor," and straightway again the rewards, "Thou shalt have treasure in Heaven; and come, and follow me." For indeed to follow Him is a great recompense. "And thou shalt have treasure in Heaven." For since his discourse was of money, even of all did He advise him to strip himself, showing that he loses not what he hath, but adds to his possessions, He gave him more than He required him to give up; and not only more, but also as much greater as Heaven is greater than earth, and yet more so. But He called it a treasure, showing the plenteousness of the recompense, its permanency, its security, so far as it was possible by human similitudes to intimate it to the hearer. It is not then enough to despise wealth, but we must also maintain poor men, and above all things follow Christ; that is, do all the things that are ordered by Him, be ready for slaughter and daily death. "For if any man will come after me, let him deny himself, and take up his cross, and follow me." So that to cast away one's money is a much less thing than this last commandment, to shed even one's very blood; yet not a little doth our being freed from wealth contribute towards this.

Matthew 19:22 — Homily on the Gospel of Matthew 63

"But when the young man heard it, he went away sorrowful." After this the evangelist, as it were to show that he hath not felt anything it was unlikely he should feel, saith, "For he had great possessions." For they that have little are not equally held in subjection, as they that are overflowed with great affluence, for then the love of it becomes more tyrannical. Which thing I cease not always saying, that the increase of acquisitions kindles the flame more, and renders the getters poorer, inasmuch as it puts them in greater desire, and makes them have more feeling of their want. See, for example, even here what strength did this passion exhibit. Him that had come to Him with joy and forwardness, when Christ commanded him to cast away his riches, it so overwhelmed and weighed down, as not to suffer him so much as to answer touching these things, but silenced and become dejected and sullen to go away.

Matthew 19:23 — Homily on the Gospel of Matthew 63

What then saith Christ? "How hardly shall the rich enter into the kingdom of Heaven!" blaming not riches but them that are held in subjection by them. But if the rich man "hardly," much more the covetous man. For if not to give one's own be an hindrance to entering the kingdom, even to take of other men's goods, think how much fire it heapeth up. Why can it have been, however, that He said to His disciples, that "hardly shall a rich man enter in," they being poor men, and having no possessions? Instructing them not to be ashamed of their poverty, and, as it were, excusing Himself to them for suffering them to have nothing.

Matthew 19:24 — Homily on the Gospel of Matthew 63

But having said it was hard; as He proceeds, He shows that it is even impossible, and not merely impossible, but even in the highest degree impossible; and this He showed by the comparison concerning the camel and the needle. "It is easier" saith He, "for a camel to enter in by the eye of a needle, than for a rich man to enter into the kingdom of Heaven." Whence it is shown, that there is no ordinary reward for them that are rich, and are able to practise self command. Wherefore also He affirmed it to be a work of God, that He might show that great grace is needed for him who is to achieve this.

Matthew 19:25 — Homily on the Gospel of Matthew 63

And wherefore are the disciples troubled, being poor, yea, exceedingly poor? Wherefore then are they confounded? Being in pain about the salvation of the rest, and having a great affection for all, and having already taken upon themselves the tender bowels of teachers. They were at least in such trembling and fear for the whole world from this declaration, as to need much comfort.

Matthew 19:26 — Homily on the Gospel of Matthew 63

At least, when the disciples were troubled, He said, "With men this is impossible; but with God all things are possible." Therefore, having first "beheld them, He said unto them, The things which are impossible with men, are possible with God." For with a mild and meek look, having soothed their shuddering mind, and having put an end to their distress (for this the evangelist signified by saying, "He beheld them"), then by His words also He relieves them, bringing before them God's power, and so making them feel confidence. But if thou wilt learn the manner of it likewise, and how what is impossible may become possible, hear. For neither for this end did He say, "The things which are impossible with men, are possible with God," that thou shouldest give it up, and abstain, as from things impossible; but that having considered the greatness of the good work, thou shouldest hasten to it readily, and having besought God to assist thee in these noble contests, shouldest attain unto life.

Matthew 19:27-29 — Homily on the Gospel of Matthew 46

Bearing in mind then all this, let us imitate those things whereby the apostles became great. And whereby did they become great? Hear Peter, saying, "Behold we have forsaken all and followed Thee; what shall we have therefore?" Hear also Christ saying to them, "Ye shall sit upon twelve thrones," and, "every one that hath forsaken houses, or brethren, or father, or mother, shall receive an hundredfold in this world, and shall inherit everlasting life." From all worldly things, therefore, let us withdraw ourselves, and dedicate ourselves to Christ, that we may both be made equal to the apostles according to His declaration, and may enjoy eternal life; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ to whom be glory and might forever and ever. Amen.

Matthew 19:27 — Homily on the Gospel of Matthew 90

And Peter again said not, "Behold, in Thy name we cast out devils;" although he was casting them out, but, "Behold, we have forsaken all and followed Thee; what shall we have?" And Christ again, in answering this apostle, said not, "If any man raise up the lame," but, "Whosoever hath forsaken houses or lands, shall receive an hundredfold in this world, and shall inherit everlasting life." Let us also then emulate this man, that we may not be confounded, but may with confidence stand at the judgment seat of Christ; that we may win Him to be with us, even as He was with His disciples. For He will be with us, like as He was with them, if we are willing to follow them, and to be imitators of their life and conversation. For in consequence of these things God crowns, and commends men, not requiring of thee to raise the dead, or to cure the lame. For not these things make one to be like Peter, but the casting away one's goods, for this was the apostles' achievement.

Matthew 19:27-29 — Homily on the Gospel of Matthew 63

How then should this become possible? If thou cast away what thou hast, if thou empty thyself of thy wealth, if thou refrain from the wicked desire. For in proof that He does not refer it to God alone, but that to this end He said it, that thou shouldest know the vastness of the good work, hear what follows. For when Peter had said, "Behold, we have forsaken all, and followed Thee," and had asked, "What shall we have therefore?" having appointed the reward for them; He added, "And every one who hath forsaken houses, or lands, or brothers, or sisters, or father, or mother, shall receive an hundred fold, and shall inherit eternal life." Thus that which is impossible becometh possible. But how may this very thing be done, one may say, to forsake these? how is it possible for him that is once sunk in such lust of wealth, to recover himself? If he begin to empty himself of his possessions, and cut off what are superfluous. For so shall he both advance further, and shall run on his course more easily afterwards. Do not then seek all at once, but gently, and by little and little, ascend this ladder, that leads thee up to Heaven. For like as those in fevers having acrid bile abounding within them, when they cast in thereon meats and drinks, so far from quenching their thirst, do even kindle the flame; so also the covetous, when they cast in their wealth upon this wicked lust more acrid than that bile, do rather inflame it. For nothing so stays it as to refrain for a time from the lust of gain, like as acrid bile is stayed by abstinence and evacuations. But this itself, by what means will it be done? one may say. If thou consider, that whilst rich, thou wilt never cease thirsting, and pining with the lust of more; but being freed from thy possessions, thou wilt be able also to stay this disease. Do not then encompass thyself with more, lest thou follow after things unattainable, and be incurable, and be more miserable than all, being thus frantic.

Matthew 19:27 — Homily on the Gospel of Matthew 64

"Then answered Peter and said unto Him, Behold, we have forsaken all, and followed Thee; what shall we have therefore?" All which? O blessed Peter; the rod? the net? the boat? the craft? These things dost thou tell me of, as all? Yea, saith he, but not for display do I say these things, but in order that by this question I may bring in the multitude of the poor. For since the Lord had said, "If thou wilt be perfect, sell that thou hast, and give to the poor, and thou shalt have treasure in Heaven;" lest any one of the poor should say, What then? if I learn, that thou art made in no respect inferior by this: Peter asks, that thou mayest not learn from Peter and doubt (for indeed he was imperfect as yet, and void of the Spirit), but that, having received the declaration from Peter's Master, thou mayest be confident. For like as we do (we make things our own often when speaking of the concerns of others), so did the apostle, when he put to Him this question in behalf of all the world. Since that at least he knew with certainty his own portion, is manifest from what had been said before; for he that had already received the keys of the Heavens, much more might feel confidence about the things hereafter. But mark also how exactly his reply is according to Christ's demand. For He had required of the rich man these two things, to give that he had to the poor, and to follow Him. Wherefore he also expresses these two things, to forsake, and to follow. "For behold we have forsaken all," saith he, "and have followed Thee." For the forsaking was done for the sake of following, and the following was rendered easier by the forsaking, and made them feel confidence and joy touching the forsaking.

Matthew 19:28 — Homily on the Gospel of Matthew 64

"Verily, I say unto you, that ye which have followed me, in the regeneration when the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." What then, one may say, shall Judas sit there? By no means. How, then, doth He say, "Ye shall sit on twelve thrones?" How shall the terms of the promise be fulfilled? Hear how, and on what principle. There is a law ordained of God, recited by Jeremiah, the prophet to the Jews, and in these words: "At what instant I shall speak a sentence concerning a nation and kingdom, to pluck up and destroy; if that nation turn from their evil deeds, I also will repent of the evils, which I thought to do unto them. And at what instant I shall speak concerning a nation and kingdom to build and to plant it; and if they do evil in my sight, that they obey not my voice, I also will repent of the good, which I said I would do unto them." For the same custom do I observe with respect to the good things as well, saith He. For though I spake of building up, should they show themselves unworthy of the promise, I will no longer do it. Which sort of thing was done with respect to man upon his creation, "For the dread of you," it is said, "and the fear of you shall be on the wild beasts," and it came not to pass, for he proved himself unworthy of the sovereignty, even as did Judas also. For in order that neither at the denunciations of punishment any men should despair and become more hardened, nor by the promises of good things be rendered causelessly more remiss, He remedies both these evils, by that which I have before mentioned, saying in this way: Though I should threaten, do not despair; for thou art able to repent, and to reverse the denunciation, like the Ninevites. Though I should promise any good thing, grow not remiss because of the promise. For shouldest thou appear unworthy, the fact of my having promised will not advantage thee, but will rather bring punishment. For I promise thee being worthy. Therefore even then in His discourse with His disciples He did not promise to them simply, for neither did He say, "you," only, but added, "which have followed me," that He might both cast out Judas, and draw towards Him those that should come afterwards. For neither to them only was it said, nor to Judas any more, when he had become unworthy. Now to the disciples He promised things to come, saying, "Ye shall sit on twelve thrones," for they were now of a higher stamp, and sought after none of the things of the present world, but to the rest He promises also what are here.

Matthew 19:29 — Homily on the Gospel of Matthew 90

And Christ again, in answering this apostle, said not, "If any man raise up the lame," but, "Whosoever hath forsaken houses or lands, shall receive an hundredfold in this world, and shall inherit everlasting life." Let us also then emulate this man, that we may not be confounded, but may with confidence stand at the judgment seat of Christ; that we may win Him to be with us, even as He was with His disciples. For He will be with us, like as He was with them, if we are willing to follow them, and to be imitators of their life and conversation. For in consequence of these things God crowns, and commends men, not requiring of thee to raise the dead, or to cure the lame. For not these things make one to be like Peter, but the casting away one's goods, for this was the apostles' achievement.

Matthew 19:29 — Homily on the Gospel of Matthew 64

For "every one," He saith, "that hath forsaken brethren, or sisters, or father, or mother, or wife, or children, or lands, or house, for my names sake, shall receive an hundredfold in this world, and shall inherit eternal life," For lest any after having heard the word "ye," should suppose this a thing peculiar to the disciples (I mean now the enjoying the greatest and first honors in the things to come), He extended the word, and spread the promise over the whole earth, and from the things present establishes the things to come also. And to the disciples also at the beginning, when they were in a more imperfect state, He reasoned from the things present. For when He drew them from the sea, and took them from their trade, and commanded them to forsake the ships, He made mention not of Heaven, not of thrones, but of the things here, saying, "I will make you fishers of men;" but when He had wrought them to be of higher views, then after that He discourses of the things to come also. And this surely came to pass; for when they had left a fishing rod and a net, they possessed with authority the substances of all, the prices of the houses and the lands, and the very bodies of the believers. For often did they choose even to be slain for their sake, as Paul also bears witness to many, when he saith, "If it had been possible ye would have plucked out your eyes, and given them to me." But when He saith, "Every one who hath forsaken wife," He saith not this, for marriages to be broken asunder for nought, but as He saith concerning one's life, "He that loseth his life for my sake shall find it," not that we should destroy ourselves, neither that while yet here we should part it from the body, but that we should prefer godliness to all things; this too He saith also with respect to wife and brethren. But He seems to me here to intimate also the persecutions. For since there were many instances both of fathers urging their sons to ungodliness, and wives their husbands; when they command these things, saith He, let them be neither wives nor parents, even as Paul likewise said, "But if the unbelieving depart, let him depart."

Matthew 19:30 — Homily on the Gospel of Matthew 64

When He had then raised the spirit of all, and had persuaded them to feel confidence both with respect to themselves and to all the world, He added, that "Many that were first shall be last, and last first." But this although it be spoken also without distinction concerning many others likewise, it is spoken also concerning these men and concerning the Pharisees, who did not believe, even as before also He had said, "Many shall come from east and west and shall sit down with Abraham, and Isaac, and Jacob; but the children of the kingdom shall be cast out." Then He adds also a parable, as training those who had fallen short to a great forwardness.

Matthew 20:1-16 — Homily on the Gospel of Matthew 64

"For the kingdom of Heaven," He said, "is like to a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with them for a penny a day, he sent them into his vineyard." "And at the third hour he saw others standing idle, and to them too he said, Go ye also into the vineyard, and whatsoever is right I will give you. And about the sixth and ninth hours he did likewise. And about the eleventh hour, he saw others standing idle, and saith unto them, Why stand ye here all the day idle? But they say unto him, No man hath hired us. He saith unto them, Go ye also into my vineyard, and whatsoever is right, ye shall receive." "So when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. And the first supposed that they should receive more, and they received likewise every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us that have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong; didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto this last also, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? Thus the last shall be first, and the first last: for many are called, but few chosen." What is to us the intent of this parable? For the beginning doth not harmonize with what is said at the end, but intimates altogether the contrary. For in the first part He shows all enjoying the same, and not some cast out, and some brought in; yet He Himself both before the parable and after the parable said the opposite thing. "That the first shall be last, and the last first," that is, before the very first, those not continuing first, but having become last. For in proof that this is His meaning, He added, "Many are called, but few chosen," so as doubly both to sting the one, and to soothe and urge on the other. But the parable saith not this, but that they shall be equal to them that are approved, and have labored much. "For thou hast made them equal unto us," it is said, "that have borne the burden and heat of the day." What then is the meaning of the parable? For it is necessary to make this first clear, and then we shall clear up that other point. By a vineyard He meaneth the injunctions of God and His commandments: by the time of laboring, the present life: by laborers, them that in different ways are called to the fulfillment of the injunctions: by early in the morning, and about the third and ninth and eleventh hours, them who at different ages have drawn near to God, and approved themselves. But the question is this, whether the first having gloriously approved themselves, and having pleased God, and having throughout the whole day shone by their labors, are possessed by the basest feeling of vice, jealousy and envy. For when they had seen them enjoying the same rewards, they say, "These last have wrought but one hour, and thou hast made them equal unto us, that have borne the burden and heat of the day." And in these words, when they are to receive no hurt, neither to suffer diminution as to their own hire, they were indignant, and much displeased at the good of others, which was proof of envy and jealousy. And what is yet more, the good man of the house in justifying himself with respect to them, and in making his defense to him that had said these things, convicts him of wickedness and the basest jealousy, saying, "Didst thou not agree with me for a penny? Take that thine is, and go thy way; I will give unto the last even as unto thee. Is thine eye evil, because I am good?" What then is it which is to…

Matthew 20:17-19 — Homily on the Gospel of Matthew 65

He goeth not up at once to Jerusalem when He is come out of Galilee, but having first wrought miracles, and having stopped the mouths of Pharisees, and having discoursed with His disciples of renouncing possessions: for, "if thou wilt be perfect," saith He, "sell that thou hast:" and of virginity, "He that is able to receive, let him receive it:" and of humility, "For except ye be converted, and become as little children, ye shall not enter into the kingdom of Heaven:" and of a recompense of the things here, "For whoso hath forsaken houses, or brethren, or sisters, shall receive an hundredfold in this world:" and of rewards there, "For he shall also inherit," it is said, "eternal life:" then He assails the city next, and being on the point of going up, discourses again of His passion. For since it was likely that they, because they were not willing this should come to pass, would forget it, He is continually putting them in remembrance, exercising their mind by the frequency with which He reminded them, and diminishing their pain. But He speaks with them "apart," necessarily; for it was not meet that His discourse about these things should be published to the many; neither that it should be spoken plainly, for no advantage arose from this. For if the disciples were confounded at hearing these things, much more the multitude of the people. What then? was it not told to the people? you may say. It was indeed told to the people also, but not so plainly. For, "Destroy," saith He, "this Temple, and in three days I will raise it up;" and, "This generation seeketh after a sign, and there shall no sign be given it, but the sign of Jonas;" and again, "Yet a little while am I with you, and ye shall seek me, and shall not find me." But to the disciples not so, but as the other things He spake unto them more plainly, so also spake He this too. And for what purpose, if the multitude understood not the force of His sayings, were they spoken at all? That they might learn after these things, that foreknowing it, He came to His passion, and willing it; not in ignorance, nor by constraint. But to the disciples not for this cause only did He foretell it; but, as I have said, in order that having been exercised by the expectation, they might more easily endure the passion, and that it might not confound them by coming upon them without preparation. So for this cause, while at the beginning He spake of His death only, when they were practised and trained to hear of it, He adds the other circumstances also; as, for instance, that they should deliver Him to the Gentiles, that they should mock and scourge Him; as well on this account, as in order that when they saw the mournful events come to pass, they might expect from this the resurrection also. For He who had not cloaked from them what would give pain, and what seemed to be matter of reproach, would reasonably be believed about good things too. But mark, I pray thee, how with regard to the time also He orders the thing wisely. For neither at the beginning did He tell them, lest He should disquiet them, neither at the time itself, lest by this again He should confound them; but when they had received sufficient proof of His power, when He had given them promises that were very great concerning life everlasting, then He introduces also what He had to say concerning these things, once and twice and often interweaving it with His miracles and His instructions. But another evangelist saith, that He brought in the prophets also as witnesses; and another again saith, that even they themselves understood not His words, but the saying was hid from them, and that they were amazed as they followed Him. Surely then, one may say, the benefit of the prediction is taken away. For if they knew not what they were hearing, neither could they look for the event, and not looking for it, neither could they be exercised by their expectations. But I say another thing also more perplexing than this: If they did n…

Matthew 20:20-23 — Homily on the Gospel of Matthew 65

So far at least were they from understanding clearly what He said, that the sons of Zebedee at the same time came to Him, and spake to Him of precedence. "We desire," it is said, "that one should sit on Thy right hand, and one on Thy left." How then doth this evangelist say, that their mother came to Him? It is probable both things were done. I mean, that they took their mother with them, with the purpose of making their entreaty stronger, and in this way to prevail with Christ. For in proof that this is true, as I say, and the request was rather theirs, and that being ashamed they put forward their mother, mark how Christ directs His words to them. But rather let us learn, first, what do they ask, and with what disposition, and whence they were moved to this? Whence then were they moved to this? They saw themselves honored above the rest, and expected from that they should obtain this request also. But what can it be they ask? Hear another evangelist plainly declaring this. For, "Because He was nigh," it is said, "to Jerusalem, and because they thought the kingdom of God should immediately appear," they asked these things. For they supposed that this was at the doors, and visible, and that having obtained what they asked, they would undergo none of the painful things. For neither for its own sake only did they seek it, but as though they would also escape the hardships. Wherefore also Christ in the first place leads them off from these thoughts, commanding them to await slaughter and dangers, and the utmost terrors. For, "Are ye able," saith He, "to drink of the cup that I drink of?" But let no man be troubled at the apostles being in such an imperfect state. For not yet was the cross accomplished, not yet the grace of the Spirit given. But if thou wouldest learn their virtue, notice them after these things, and thou wilt see them superior to every passion. For with this object He reveals their deficiencies, that after these things thou mightest know what manner of men they became by grace. That then they were asking, in fact, for nothing spiritual, neither had a thought of the kingdom above, is manifest from hence. But let us see also, how they come unto Him, and what they say. "We would," it is said, "that whatsoever we shall desire of Thee, Thou shouldest do it for us." And Christ saith to them, "What would ye?" not being ignorant, but that He may compel them to answer, and lay open the wound, and so apply the medicine. But they out of shame and confusion of face, because under the influence of a human passion they were come to do this, took Him privately apart from the disciples, and asked Him. For they went before, it is said, so that it might not be observable to them, and so said what they wished. For it was their desire, as I suppose, because they heard, "Ye shall sit on twelve thrones," to have the first place of these seats. And that they had an advantage over the others, they knew, but they were afraid of Peter, and say, "Command, that one sit on Thy right hand, one on Thy left;" and they urge Him, saying, "Command." What then saith He? Showing, that they asked nothing spiritual, neither, if they had known again what they were asking, would they have ventured to ask for so much, He saith, "Ye know not what ye ask," how great, how marvellous, how surpassing even the powers above. After that He adds, "Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?" Seest thou, how He straightway drew them off from their suspicion, by framing His discourse from the contrary topics? For ye, He saith, talk to me of honor and crowns, but I to you of conflicts and labors. For this is not the season for rewards, neither shall that glory of mine appear now, but the present time is one of slaughter, and wars, and dangers. And see how by the form of His question, He both urges and attracts them. For He said not, "Are ye able to be slain?" "Are ye able to pour forth y…

Matthew 20:24-28 — Homily on the Gospel of Matthew 65

"Then were the ten moved with indignation with respect to the two." Then. When? When He had reproved them. So long as the judgment was Christ's, they were not moved with indignation; but seeing them preferred, they were contented, and held their peace, out of reverence and honor to their Master. And if they were vexed in mind, yet they dared not utter this. And when they had some feeling of human weakness towards Peter, at the time that He gave the didrachmas, they did not give way to anger, but asked only, "Who then is greatest?" But since here the request was the disciples', they are moved with indignation. And not even here are they straightway moved with indignation, when they asked, but when Christ had reproved them, and had said they should not enjoy the first honors, unless they showed themselves worthy of these. Seest thou how they were all in an imperfect state, when both these were lifting themselves up above the ten, and those envying the two? But, as I said, show me them after these things, and thou wilt see them delivered from all these passions. Hear at least how this same John, he who now came to Him for these things, everywhere gives up the first place to Peter, both in addressing the people, and in working miracles, in the Acts of the Apostles. And he conceals not Peter's good deeds, but relates both the confession, which he openly made when all were silent, and his entering into the tomb, and puts the apostle before himself. For, because both continued with Him at His crucifixion, taking away the ground of his own commendation, he saith, "That disciple was known unto the high priest." But James survived not a long time, but from the beginning he was so greatly filled with warmth, and so forsook all the things of men, and mounted up to an height unutterable, as straightway to be slain. Thus, in all respects, they after these things became excellent. But then, "they were moved with indignation." What then saith Christ? "He called them unto Him, and said, The princes of the Gentiles exercise dominion over them." For, as they were disturbed and troubled, He soothes them by His call before His word, and by drawing them near Him. For the two having separated themselves from the company of the ten, had stood nearer Him, pleading their own interests. Therefore He brings near Him these also, by this very act, and by exposing and revealing it before the rest, soothing the passion both of the one and of the other. And not as before, so now also doth He check them. For whereas before He brings little children into the midst, and commands to imitate their simplicity and lowliness; here He reproves them in a sharper way from the contrary side, saying, "The princes of the Gentiles exercise dominion over them, and their great ones exercise authority upon them, but it shall not be so among you; but he that will be great among you, let this man be minister to all; and he that will be first, let him be last of all;" showing that such a feeling as this is that of heathens, I mean, to love the first place. For the passion is tyrannical, and is continually hindering even great men; therefore also it needs a severer stripe. Whence He too strikes deeper into them, by comparison with the Gentiles shaming their inflamed soul, and removes the envy of the one and the arrogance of the other, all but saying, "Be not moved with indignation, as insulted. For they harm and disgrace themselves most, who on this wise seek the first places, for they are amongst the last. For matters with us are not like matters without. 'For the princes of the Gentiles exercise dominion over them,' but with me the last, even he is first." "And in proof that I say not these things without cause, by the things which I do and suffer, receive the proof of my sayings. For I have myself done something even more. For being King of the powers above, I was willing to become man, and I submitted to be despised, and despitefully entreated. And not even with these t…

Matthew 20:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

So long as the judgment of Christ upon this request was in suspense, the other disciples were not indignant; but when they heard Him rebuke them, they were sorrowful; whence it is said, And when the ten heard it, they had indignation against the two brethren. For when the Lord rebuked them, then they perceived that this request was from the disciples. For though they were grieved in their hearts when they saw them so especially honoured in the transfiguration, they yet dared not so express themselves, out of respect to their teacher.

Matthew 20:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

By thus calling them to Him, and speaking to them face to face, he sooths them in their discomposure; for the two had been speaking with the Lord apart by themselves. But not now as before does He it by bringing forward a child, but He proves it to them by reasoning from contraries; Ye know that the princes of the Gentiles exercise dominion over them. He shows here that it is of the Gentiles to desire preeminence; and by this comparison of the Gentiles He calms their troubled souls.

Matthew 20:28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

How much soever you humble yourself, you cannot descend so far as did your Lord.

Matthew 20:29-34 — Homily on the Gospel of Matthew 66

But let us keep to the things set before us, and let us listen to these blind men, who were better than many that see. For neither having a guide, nor being able to see Him when come near to them, nevertheless they strove to come unto Him, and began to cry with a loud voice, and when rebuked for speaking, they cried the more. For such is the nature of an enduring soul, by the very things that hinder, it is borne up. But Christ suffered them to be rebuked, that their earnestness might the more appear, and that thou mightest learn that worthily they enjoy the benefits of their cure. Therefore He doth not so much as ask, "Do ye believe?" as He doth with many; for their cry, and their coming unto Him, sufficed to make their faith manifest. Hence learn, O beloved, that though we be very vile and outcast, but yet approach God with earnestness, even by ourselves we shall be able to effect whatsoever we ask. See, for instance, these men, how, having none of the apostles to plead with them, but rather many to stop their mouths, they were able to pass over the hindrances, and to come unto Jesus Himself. And yet the evangelist bears witness to no confidence of life in them, but earnestness sufficed them instead of all. These then let us also emulate. Though God defer the gift, though there be many withdrawing us, let us not desist from asking. For in this way most of all shall we win God to us. See at least even here, how not poverty, not blindness, not their being unheard, not their being rebuked by the multitude, not anything else, impeded their exceeding earnestness. Such is the nature of a fervent and toiling soul.

Matthew 21:1-9 — Homily on the Gospel of Matthew 66

And yet He had often entered Jerusalem before, but never with so much circumstance. What then is the cause? It was the beginning then of the dispensation; and neither was He very well known, nor the time of His passion near; wherefore He mixed with them with less distinction, and more disguising Himself. For He would not have been held in admiration, had He so appeared, and He would have excited them to greater anger. But when He had both given them sufficient proof of His power, and the cross was at the doors, He makes Himself then more conspicuous, and doeth with greater circumstance all the things that were likely to inflame them. For it was indeed possible for this to have been done at the beginning also; but it was not profitable nor expedient it should be so. But do thou observe, I pray thee, how many miracles are done, and how many prophecies are fulfilled. He said, "Ye shall find an ass;" He foretold that no man should hinder them, but that all, when they heard, should hold their peace. But this is no small condemnation of the Jews, if them that were never known to Him, neither had appeared before Him, He persuades to give up their own property, and to say nothing against it, and that by His disciples, while these, being present with Him at the working of His miracles, were not persuaded.

Matthew 21:10-11 — Homily on the Gospel of Matthew 66

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

Matthew 21:12-13 — Homily on the Gospel of Matthew 67

This John likewise saith, but he in the beginning of his Gospel, this at the end. Whence it is probable this was done twice, and at different seasons. And it is evident both from the times, and from their reply. For there He came at the very passover, but here much before. And there the Jews say, "What sign showest thou us?" but here they hold their peace, although reproved, because He was now marvelled at amongst all men. And this is a heavier charge against the Jews, that when He had done this not once only, but a second time, they continued in their trafficking, and said that He was an adversary of God, when they ought even from hence to have learnt His honor for His Father and His own might. For indeed He also wrought miracles, and they saw His words agreeing with His works. But not even so were they persuaded, but "were sore displeased," and this while they heard the prophet crying aloud, and the children in a manner beyond their age proclaiming Him. Wherefore also He Himself sets up Isaiah against them as an accuser, saying, "My house shall be called a house of prayer."

Matthew 21:14 — Homily on the Gospel of Matthew 67

But not in this way only doth He show His authority, but also by His healing divers infirmities. "For the blind and the tame came unto Him, and He healed them," and His power and authority He indicates.

Matthew 21:16 — Homily on the Gospel of Matthew 67

But they not even so would be persuaded, but together with the rest of the miracles hearing even the children proclaiming, were ready to choke, and say, "Hearest thou not what these say?" And yet it was Christ's part to have said this to them, "Hear ye not what these say?" for the children were singing to Him as to God. What then saith He? Since they were speaking against things manifest, He applies His correction more in the way of reproof, saying, "Have ye never read, Out of the mouths of babes and sucklings Thou hast perfected praise?" And well did He say, "Out of the mouth." For what was said was not of their understanding, but of His power giving articulation to their tongue yet immature. And this was also a type of the Gentiles lisping, and sounding forth at once great things with understanding and faith. And for the apostles also there was from hence no small consolation. For that they might not be perplexed, how being unlearned they should be able to publish the gospel, the children anticipate them, and remove all their anxiety, teaching them, that He would grant them utterance, who made even these to sing praises. And not so only, but the miracle showed that He is Creator even of nature. The children then, although of age immature, uttered things that had a clear meaning, and were in accordance with those above, but the men things teeming with frenzy and madness. For such is the nature of wickedness.

Matthew 21:18-19 — Homily on the Gospel of Matthew 67

"Now in the morning as He returned into the city, He was an hungered." How is He an hungered in the morning? When He permits the flesh, then it shows its feeling. "And when He saw a fig tree in the way, He came to it, and found nothing thereon, but leaves only." Another evangelist saith, "The time of figs was not yet;" but if it was not time, how doth the other evangelist say, "He came, if haply He might find fruit thereon." Whence it is manifest that this belongs to the suspicion of His disciples, who were yet in a somewhat imperfect state. For indeed the evangelists in many places record the suspicions of the disciples. Like as this then was their suspicion, so also was it too to suppose it was cursed for this cause, because of having no fruit. Wherefore then was it cursed? For the disciples' sakes, that they might have confidence. For because everywhere He conferred benefits, but punished no man; and it was needful that He should afford them a demonstrative proof of His power to take vengeance also, that both the disciples might learn, and the Jews, that being able to blast them that crucify Him, of His own will He submits, and does not blast them; and it was not His will to show forth this upon men; upon the plant did He furnish the proof of His might in taking vengeance. But when unto places, or unto plants, or unto brutes, any such thing as this is done, be not curious, neither say, how was the fig-tree justly dried up, if it was not the time of figs; for this it is the utmost trifling to say; but behold the miracle, and admire and glorify the worker thereof. Since in the case also of the swine that were drowned, many have said this, working out the argument of justice; but neither there should one give heed, for these again are brutes, even as that was a plant without life. Wherefore then was the act invested with such an appearance, and with this plea for a curse? As I said, this was the disciple's suspicion. But if it was not yet time, vainly do some say the law is here meant. For the fruit of this was faith, and then was the time of this fruit, and it had indeed borne it; "For already are the fields white to harvest," saith He; and, "I sent you to reap that whereon ye bestowed no labor." Not any therefore of these things doth He here intimate, but it is what I said, He displays His power to punish, and this is shown by saying, "The time was not yet," making it clear that of this special purpose He went, and not for hunger, but for His disciples' sake, who indeed marvelled exceedingly, although many miracles had been done greater; but, as I said, this was strange, for now first He showed forth His power to take vengeance. Wherefore not in any other, but in the moistest of all planted things did He work the miracle, so that hence also the miracle appeared greater.

Matthew 21:21-22 — Homily on the Gospel of Matthew 67

And that thou mightest learn, that for their sakes this was done, that He might train them to feel confidence, hear what He saith afterwards. But what saith He? "Ye also shall do greater things, if ye are willing to believe and to be confident in prayer." Seest thou that all is done for their sake, so that they might not be afraid and tremble at plots against them? Wherefore He saith this a second time also, to make them cleave to prayer and faith. For not this only shall ye do, but also shall remove mountains; and many more things shall ye do, being confident in faith and prayer.

Matthew 21:23 — Homily on the Gospel of Matthew 67

But the boastful and arrogant Jews, wishing to interrupt His teaching, came unto Him, and asked, "By what authority doest thou these things?" For since they could not object against the miracles, they bring forward against Him the correction of the traffickers in the temple. And this in John also they appear to ask, although not in these words, but with the same intent. For there too they say, "What sign showest thou unto us? seeing that thou doest these things." But there He answers them, saying, "Destroy this temple, and I in three days will raise it up," whereas here He drives them into a difficulty. Whence it is manifest, that then indeed was the beginning and prelude of the miracles, but here the end. But what they say is this: Hast thou received the teacher's chair? Hast thou been ordained a priest, that thou didst display such authority? it is said. And yet He had done nothing implying arrogance, but had been careful for the good order of the temple, yet nevertheless having nothing to say, they object against this. And indeed when He cast them out, they did not dare to say anything, because of the miracles, but when He showed Himself, then they find fault with Him.

Matthew 21:25 — Homily on the Gospel of Matthew 67

What then saith He? He doth not answer them directly, to show that, if they had been willing to see His authority, they could; but He asks them again, saying, "The baptism of John, whence is it? From heaven, or of men?" And what sort of inference is this? The greatest surely. For if they had said, from heaven, He would have said unto them, why then did ye not believe him? For if they had believed, they would not have asked these things. For of Him John had said, "I am not worthy to loose the latchet of His shoe;" and, "Behold the Lamb of God, which taketh away the sins of the world;" and, "This is the Son of God;" and, "He that cometh from above is above all;" and, "His fan is in His hand, and He will thoroughly purge His floor." So that if they had believed him, there was nothing to hinder them from knowing by what authority Christ doeth these things.

Matthew 21:26-27 — Homily on the Gospel of Matthew 67

And how was it they did not say that the baptism was of men? "They feared the people" it is said. Seest thou a perverse heart? In every case they despise God and do all things for the sake of men. For this man too they feared for their sakes not reverencing the saint but on account of men; and they were not willing to believe in Christ, because of men, and all their evils were engendered to them from hence. After this, because they, dealing craftily, said, "We know not," He said not, neither know I, but what? "Neither tell I you." For if indeed they had been ignorant it would have been requisite for them to be instructed; but since they were dealing craftily with good reason He answers them nothing.

Matthew 21:28-31 — Homily on the Gospel of Matthew 67

After this, He saith, "What think ye? A man had two sons; and he saith to the first, go, work to-day in the vineyard. But he answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go sir: and went not. Whether then of them twain did the will of his father? They say, the first." Again He convicts them by a parable, intimating both their unreasonable obstinacy, and the submissiveness of those who were utterly condemned by them. For these two children declare what came to pass with respect to both the Gentiles and the Jews. For the former not having undertaken to obey, neither having become hearers of the law, showed forth their obedience in their works; and the latter having said, "All that the Lord shall speak, we will do, and will hearken," in their works were disobedient. And for this reason, let me add, that they might not think the law would benefit them, He shows that this self-same thing condemns them, like as Paul also saith, "Not the hearers of the law are just before God, but the doers of the law shall be justified." For this intent, that He might make them even self-condemned, He causes the judgment to be delivered by themselves, like as He does also in the ensuing parable of the vineyard. And that this might be done, He makes trial of the accusation in the person of another. For since they were not willing to confess directly, He by a parable drives them on to what He desired.

Matthew 21:31-32 — Homily on the Gospel of Matthew 67

But when, not understanding His sayings, they had delivered the judgment, He unfolds His concealed meaning after this, and saith, "Publicans and harlots go into the kingdom of Heaven before you. For John came unto you in the way of righteousness, and ye believed him not; but the publicans believed him; and ye, when ye had seen it, repented not afterwards, that ye might believe him." For if He had said simply, harlots go before you, the word would have seemed to them to be offensive; but now, being uttered after their own judgment it appears to be not too hard. Therefore He adds also the accusation. What then is this? "John came," He saith, "unto you," not unto them, and not this only, but also "in the way of righteousness." "For neither with this can ye find fault, that he was some careless one, and of no profit; but both his life was irreprehensible, and his care for you great, and ye gave no heed to him." And with this there is another charge also, that publicans gave heed; and with this, again another, that "not even after them did ye. For ye should have done so even before them, but not to do it even after them was to be deprived of all excuse;" and unspeakable was both the praise of the one, and the charge against the other. "To you he came, and ye accepted him not; he came not to them, and they receive him, and not even them did ye take for instructors." See by how many things is shown the commendation of those, and the charge against these. To you he came, not to them. Ye believed not, this offended not them. They believed, this profited not you. But the word, "go before you," is not as though these were following, but as having a hope, if they were willing. For nothing, so much as jealousy, rouses the grosser sort. Therefore He is ever saying, "The first shall be last, and the last first." Therefore He brought in both harlots and publicans, that they might provoke them to jealousy. For these two indeed are chief sins, engendered of violent lust, the one of sexual desire, the other of the desire of money. And He indicates that this especially was hearing the law of God, to believe John. For it was not of grace only, that harlots entered in, but also of righteousness. For not, as continuing harlots, did they enter in, but having obeyed and believed, and having been purified and converted, so did they enter in. Seest thou how He rendered His discourse less offensive, and more penetrating, by the parable, by His bringing in the harlots? For neither did He say at once, wherefore believed ye not John? but what was much more pricking, when He had put forward the publicans and the harlots, then He added this, by the order of their actions convicting their unpardonable conduct, and showing that for fear of men they do all things, and for vainglory. For they did not confess Christ for fear, lest they should be put out of the synagogue; and again, of John they dared not speak evil, and not even this from reverence, but for fear. All which things He convicted by His sayings, and with more severity afterwards did He go on to inflict the blow, saying, "But ye, when ye knew it, repented not afterwards, that ye might believe him." For an evil thing it is not at the first to choose the good, but it is a heavier charge not even to be brought round. For this above all maketh many wicked, which I see to be the case with some now from extreme insensibility. But let no one be like this; but though he be sunk down to the extremity of wickedness, let him not despair of the change for the better. For it is an easy thing to rise up out of the very abysses of wickedness.

Matthew 21:33-34 — Homily on the Gospel of Matthew 68

Many things doth He intimate by this parable, God's providence, which had been exercised towards them from the first; their murderous disposition from the beginning; that nothing had been omitted of whatever pertained to a heedful care of them; that even when prophets had been slain, He had not turned away from them, but had sent His very Son; that the God both of the New and of the Old Testament was one and the same; that His death should effect great blessings; that they were to endure extreme punishment for the crucifixion, and their crime; the calling of the Gentiles, the casting out of the Jews. Therefore He putteth it after the former parable, that He may show even hereby the charge to be greater, and highly unpardonable. How, and in what way? That although they met with so much care, they were worse than harlots and publicans, and by so much. And observe also both His great care, and the excessive idleness of these men. For what pertained to the husbandmen, He Himself did, the hedging it round about, the planting the vineyard, and all the rest, and He left little for them to do; to take care of what was there, and to preserve what was given to them. For nothing was left undone, but all accomplished; and not even so did they gain, and this, when they had enjoyed such great blessings from Him. For when they had come forth out of Egypt, He gave a law, and set up a city, and built a temple, and prepared an altar. "And went into a far country;" that He bore long with them, not always bringing the punishments close upon their sins; for by His going into a far country, He means His great long-suffering.

Matthew 21:35-36 — Homily on the Gospel of Matthew 68

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

Matthew 21:37 — Homily on the Gospel of Matthew 68

And wherefore sent He not His Son immediately? In order that they might condemn themselves for the things done to the others, and leave off their wrath, and reverence Him when He came. There are also other reasons, but for the present let us go on to what is next. But what means, "It may be they will reverence?" It is not the language of one ignorant, away with the thought! but of one desiring to show the sin to be great; and without any excuse. Since Himself knowing that they would slay Him, He sent Him. But He saith, "They will reverence," declaring what ought to have been done, that it was their duty to have reverenced Him. Since elsewhere also He saith, "if perchance they will hear;" not in this case either being ignorant, but lest any of the obstinate should say, that His prediction was the thing that necessitated their disobedience, therefore He frames His expressions in this way, saying, "Whether they will," and, "It may be." For though they had been obstinate towards His servants, yet ought they to have reverenced the dignity of the Son.

Matthew 21:38-39 — Homily on the Gospel of Matthew 68

What then do these? When they ought to have run unto Him, when they ought to have asked pardon for their offenses, they even persist more strongly in their former sins, they proceed to add unto their pollutions, forever throwing into the shade their former offenses by their later; as also He Himself declared when He said, "Fill ye up the measure of your fathers." For from the first the prophets used to charge them with these things, saying, "Your hands are full of blood;" and, "They mingle blood with blood;" and, "They build up Sion with blood." But they did not learn self-restraint, albeit they received this commandment first, "Thou shalt not kill;" and had been commanded to abstain from countless other things because of this, and by many and various means urged to the keeping of this commandment. Yet, for all that, they put not away that evil custom; but what say they, when they saw Him? Come, let us kill Him. With what motive, and for what reason? what of any kind had they to lay to His charge, either small or great? Is it that He honored you, and being God became man for your sakes, and wrought His countless miracles? or that He pardoned your sins? or that He called you unto a kingdom? But see together with their impiety great was their folly, and the reason of His murder was full of much madness. "For let us kill Him," it is said, "and the inheritance shall be ours." And where do they take counsel to kill Him? "Out of the vineyard." Seest thou how He prophesies even the place where He was to be slain. "And they cast Him out, and slew Him."

Matthew 21:40-41 — Homily on the Gospel of Matthew 68

And Luke indeed saith, that He declared what these men should suffer; and they said, "God forbid;" and He added the testimony of Scripture. For "He beheld them, and said, What is it then that is written? The stone which the builders rejected, the same is become the head of the corner; and every one that falleth upon it shall be broken." But Matthew, that they themselves delivered the sentence. But this is not a contradiction. For indeed both things were done, both themselves passed the sentence against themselves; and again, when they perceived what they had said, they added, "God forbid;" and He set up the prophet against them, persuading them that certainly this would be. Nevertheless, not even so did He plainly reveal the Gentiles, that He might afford them no handle, but signified it darkly by saying, "He will give the vineyard to others." For this purpose then did He speak by a parable, that themselves might pass the sentence, which was done in the case of David also, when He passed judgment on the parable of Nathan. But do thou mark, I pray thee, even hereby how just is the sentence, when the very persons that are to be punished condemn themselves.

Matthew 21:42 — Homily on the Gospel of Matthew 68

Then that they might learn that not only the nature of justice requires these things, but even from the beginning the grace of the Spirit had foretold them, and God had so decreed, He both added a prophecy, and reproves them in a way to put them to shame, saying, "Did ye never read, The stone which the builders rejected, the same is become the head of the corner? this is the Lord's doing, and it is marvellous in our eyes;" by all things showing, that they should be cast out for unbelief, and the Gentiles brought in. This He darkly intimated by the Canaanitish woman also; this again by the ass, and by the centurion, and by many other parables; this also now. Wherefore He added too, "This is the Lord's doing, and it is marvellous in our eyes," declaring beforehand that the believing Gentiles, and as many of the Jews as should also themselves believe, shall be one, although the difference between them had been so great before. Then, that they might learn that nothing was opposed to God's will of the things doing, but that the event was even highly acceptable, and beyond expectation, and amazing every one of the beholders (for indeed the miracle was far beyond words), He added and said, "It is the Lord's doing." And by the stone He means Himself, and by builders the teachers of the Jews; as Ezekiel also saith, "They that build the wall, and daub it with untempered mortar." But how did they reject Him? By saying, "This man is not of God;" "This man deceiveth the people;" and again, "Thou art a Samaritan, and hast a devil."

Matthew 21:44 — Homily on the Gospel of Matthew 68

Then, that they might know that the penalty is not limited to their being cast out, He added the punishments also, saying, "Every one that falleth on this stone, shall be broken; but upon whomsoever it shall fall, it shall grind him to powder." He speaks here of two ways of destruction, one from stumbling and being offended; for this is, "Whosoever falleth on this stone:" but another from their capture, and calamity, and utter destruction, which also He clearly foretold, saying, "It will grind him to powder." By these words He darkly intimated His own resurrection also. Now the Prophet Isaiah saith, that He blames the vineyard, but here He accuses in particular the rulers of the people. And there indeed He saith, "What ought I to have done to my vineyard, that I did not;" and elsewhere again, "What transgression have your fathers found in me?" And again, "O my people, what have I done unto thee? and wherein have I grieved thee?" showing their thankless disposition, and that when in the enjoyment of all things, they requited it by the contraries; but here He expresses it with yet greater force. For He cloth not plead, Himself, saying, "What ought I to have done that I have not done?" but brings in themselves to judge, that nothing hath been wanting, and to condemn themselves. For when they say, "He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen," they say nothing else than this, publishing their sentence with much greater force. With this Stephen also upbraids them, which thing most of all stung them, that having enjoyed always much providential care, they requited their benefactor with the contraries, which very thing itself was a very great sign, that not the punisher, but the punished, were the cause of the vengeance brought upon them.

Matthew 21:45-46 — Homily on the Gospel of Matthew 68

What then ought they to have done on hearing these things? ought they not to have adored, to have marvelled at the tender care, that shown before, that afterwards? But if by none of these things they were made better, by the fear of punishment at any rate ought they not to have been rendered more temperate? But they did not become so, but what do they after these things? "When they had heard it," it is said, "they perceived that He spake of them. And when they sought to lay hands on Him, they were afraid because of the multitudes, for they took Him for a prophet." For they felt afterwards that they themselves were intimated. Sometimes indeed, when being seized, He withdraws through the midst of them, and is not seen; and sometimes while appearing to them He lays a check upon their laboring eagerness; at which indeed men marveled, and said, "Is not this Jesus? Lo, He speaketh boldly, and they say nothing unto Him." But in this instance, forasmuch as they were held in restraint by the fear of the multitude, He is satisfied with this, and doth not work miracles, as before, withdrawing through the midst, and not appearing. For it was not His desire to do all things in a superhuman way, in order that the Dispensation might be believed. But they, neither by the multitude, nor by what had been said, were brought to a sound mind; they regarded not the prophet's testimony, nor their own sentence, nor the disposition of the people; so entirely had the love of power and the lust of vainglory blinded them, together with the pursuit of things temporal.

Matthew 22:1-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxix.) Forasmuch as He had said, And it shall be given to a nation bringing forth the fruits thereof, He now proceeds to show what nation that is.

Matthew 22:1-2 — Homily on the Gospel of Matthew 69

Seest thou both in the former parable and in this the difference between the Son and the servants? Seest thou at once the great affinity between both parables, and the great difference also? For this also indicates God's long-suffering, and His great providential care, and the Jews' ingratitude. But this parable hath something also more than the other. For it proclaims beforehand both the casting out of the Jews, and the calling of the Gentiles; and it indicates together with this also the strictness of the life required, and how great the punishment appointed for the careless. And well is this placed after the other. For since He had said, "It shall be given to a nation bringing forth the fruits thereof," He declares next to what kind of nation; and not this only, but He also again sets forth His providential care towards the Jews as past utterance. For there He appears before His crucifixion bidding them; but here even after He is slain, He still urges them, striving to win them over. And when they deserved to have suffered the most grievous punishment, then He both presses them to the marriage, and honors them with the highest honor. And see how both there He calls not the Gentiles first, but the Jews, and here again. But as there, when they would not receive Him, but even slew Him when He was come, then He gave away the vineyard; thus here too, when they were not willing to be present at the marriage, then He called others. What then could be more ungrateful than they, when being bidden to a marriage they rush away? For who would not choose to come to a marriage, and that a King's marriage, and of a King making a marriage for a Son? And wherefore is it called a marriage? one may say. That thou mightest learn God's tender care, His yearning towards us, the cheerfulness of the state of things, that there is nothing sorrowful there, nor sad, but all things are full of spiritual joy: Therefore also John calls Him a bridegroom, therefore Paul again saith, "For I have espoused you to one husband;" and, "This is a great mystery, but I speak concerning Christ and the Church." Why then is not the bride said to be espoused to Him, but to the Son? Because she that is espoused to the Son, is espoused to the Father. For it is indifferent in Scripture that the one or the other should be said, because of the identity of the substance. Hereby He proclaimed the resurrection also. For since in what went before He had spoken of the death, He shows that even after the death, then is the marriage, then the bridegroom.

Matthew 22:3 — Homily on the Gospel of Matthew 69

And He not suddenly, but a long time before. For, "Tell," He saith, "them that are bidden;" and again, "Call them that were bidden;" which circumstance makes the charge against them heavier. And when were they bidden? By all the prophets; by John again; for unto Christ he would pass all on, saying, "He must increase, I must decrease;" by the Son Himself again, "Come unto me, all ye that labor and are heavy laden, and I will refresh you;" and again, "If any man thirst, let him come unto me, and drink." But not by words only, but also by actions did He bid them, after His ascension by Peter, and those with him. "For He that wrought effectually in Peter," it is said, "to the apostleship of the circumcision, was mighty also in me towards the Gentiles." For since on seeing the Son, they were wroth and slew Him, He bids them again by His servants. And unto what doth He bid them? Unto labors, and toils, and sweat? Nay but unto pleasure. For, "My oxen," He saith, "and my fatlings are killed." See how complete His banquet? how great His munificence.

Matthew 22:4 — Homily on the Gospel of Matthew 69

For since on seeing the Son, they were wroth and slew Him, He bids them again by His servants. And unto what doth He bid them? Unto labors, and toils, and sweat? Nay but unto pleasure. For, "My oxen," He saith, "and my fatlings are killed." See how complete His banquet? how great His munificence. And not even this shamed them, but the more long-suffering He showed, so much the more were they hardened. For not for press of business, but from "making light of it" they did not come.

Matthew 22:5 — Homily on the Gospel of Matthew 69

But not even so do these become better men nor more gentle, than which what can be worse? For this again is a third accusation. The first that they killed the prophets; then the son; afterwards that even when they had slain Him, and were bidden unto the marriage of Him that was slain, by the Very one that was slain, they come not, but feign excuses, yokes of oxen, and pieces of ground, and wives. And yet the excuses seem to be reasonable; but hence we learn, though the things which hinder us be necessary, to set the things spiritual at a higher price than all. "How then do some bring forward marriages, others yokes of oxen? these things surely are of want of leisure." By no means, for when spiritual things call us, there is no press of business that has the power of necessity.

Matthew 22:6 — Homily on the Gospel of Matthew 69

And to me they seem moreover to make use of these excuses, putting forward these things as cloke for their negligence. And not this only is the grievous thing, that they came not, but also that which is a far more violent and furious act, to have even beaten them that came, and to have used them despitefully, and to have slain them; this is worse than the former. For those others came, demanding produce and fruits, and were slain; but these, bidding them to the marriage of Him that had been slain by them, and these again are murdered. What is equal to this madness? This Paul also was laying to their charge, when he said, "Who both killed the Lord, and their own prophets, and have persecuted us." Moreover, that they may not say, "He is an adversary of God, and therefore we do not come," hear what they say who are bidding them; that it is the father who is making the marriage, and that it is He who is bidding them.

Matthew 22:7 — Homily on the Gospel of Matthew 69

What then did He after these things? Since they were not willing to come, yea and also slew those that came unto them; He burns up their cities, and sent His armies and slew them. And these things He saith, declaring beforehand the things that took place under Vespasian and Titus, and that they provoked the father also, by not believing in Him; it is the father at any rate who was avenging. And for this reason let me add, not straightway after Christ was slain did the capture take place, but after forty years, that He might show His long suffering, when they had slain Stephen, when they had put James to death, when they had spitefully entreated the apostles. Seest thou the truth of the event, and its quickness? For while John was yet living, and many other of them that were with Christ, these things came to pass, and they that had heard these words were witnesses of the events. See then care utterable. He had planted a vineyard; He had done all things, and finished; when His servants had been put to death, He sent other servants; when those had been slain, He sent the son; and when He was put to death, He bids them to the marriage. They would not come. After this He sends other servants, and they slew these also. Then upon this He slays them, as being incurably diseased. For that they were incurably diseased, was proved not by their acts only, but by the fact, that even when harlots and publicans had believed, they did these things. So that, not by their own crimes alone, but also from what others were able to do aright, these men are condemned.

Matthew 22:8-9 — Homily on the Gospel of Matthew 69

But if any one should say, that not then were they out of the Gentiles called, I mean, when the apostles had been beaten and had suffered ten thousand things, but straightway after the resurrection (for then He said to them, "Go ye and make disciples of all nations.") We would say, that both before the crucifixion, and after the crucifixion, they addressed themselves to them first. For both before the crucifixion, He saith to them, "Go to the lost sheep of the house of Israel;" and after the crucifixion, so far from forbidding, He even commanded them to address themselves to the Jews. For though He said, "Make disciples of all nations," yet when on the point of ascending into Heaven, He declared that unto those first they were to address themselves; For, "ye shall receive power," saith He, "after that the Holy Ghost is come upon you, and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and unto the uttermost part of the earth;" and Paul again, "He that wrought effectually in Peter to the apostleship of the circumcision, was mighty in me also toward the Gentiles." Therefore the apostles also went first unto the Jews, and when they had tarried a long time in Jerusalem, and then had been driven away by them, in this way they were scattered abroad unto the Gentiles. And see thou even herein His bounty; "As many as ye shall find," saith He, "bid to the marriage." For before this, as I said, they addressed themselves both to Jews and Greeks, tarrying for the most part in Judaea; but since they continued to lay plots against them, hear Paul interpreting this parable, and saying thus, "It was necessary that the word of God should first have been spoken to you, but since ye judge yourselves unworthy, lo, we turn to the Gentiles." Therefore Christ also saith, "The wedding is ready, but they which were bidden were not worthy." He knew this indeed even before, but that He might leave them no pretext of a shameless sort of contradiction, although He knew it, to them first He both came and sent, both stopping their mouths, and teaching us to fulfill all our parts, though no one should derive any profit. Since then they were not worthy, go ye, saith He, into the highways, and as many as ye shall find, bid; both the common sort, and the outcasts. For because He had said in every way, "The harlots and publicans shall inherit heaven;" and, "The first shall be last, and the last first;" He shows that justly do these things come to pass; which more than anything stung the Jews, and goaded them far more grievously than their overthrow, to see those from the Gentiles brought into their privileges, and into far greater than theirs.

Matthew 22:10 — Homily on the Gospel of Matthew 69

Since then they were not worthy, go ye, saith He, into the highways, and as many as ye shall find, bid; both the common sort, and the outcasts. For because He had said in every way, "The harlots and publicans shall inherit heaven;" and, "The first shall be last, and the last first;" He shows that justly do these things come to pass; which more than anything stung the Jews, and goaded them far more grievously than their overthrow, to see those from the Gentiles brought into their privileges, and into far greater than theirs. Then in order that not even these should put confidence in their faith alone, He discourses unto them also concerning the judgment to be passed upon wicked actions; to them that have not yet believed, of coming unto Him by faith, and to them that have believed, of care with respect to their life. For the garment is life and practice.

Matthew 22:11-12 — Homily on the Gospel of Matthew 69

Then in order that not even these should put confidence in their faith alone, He discourses unto them also concerning the judgment to be passed upon wicked actions; to them that have not yet believed, of coming unto Him by faith, and to them that have believed, of care with respect to their life. For the garment is life and practice. And yet the calling was of grace; wherefore then doth He take a strict account? Because although to be called and to be cleansed was of grace, yet, when called and clothed in clean garments, to continue keeping them so, this is of the diligence of them that are called. The being called was not of merit, but of grace. It was fit therefore to make a return for the grace, and not to show forth such great wickedness after the honor. "But I have not enjoyed," one may say, "so much advantage as the Jews." Nay, but thou hast enjoyed far greater benefits. For what things were being prepared for them throughout all their time, these thou hast received at once, not being worthy. Wherefore Paul also saith, "And that the Gentiles might glorify God for His mercy." For what things were due to them, these thou hast received. Wherefore also great is the punishment appointed for them that have been remiss. For as they did despite by not coming, so also thou by thus sitting down with a corrupt life. For to come in with filthy garments is this namely, to depart hence having one's life impure; wherefore also he was speechless. Seest thou how, although the fact was so manifest, He doth not punish at once, until he himself, who has sinned, has passed the sentence? For by having nothing to reply he condemned himself, and so is taken away to the unutterable torments.

Matthew 22:13 — Homily on the Gospel of Matthew 69

Seest thou how, although the fact was so manifest, He doth not punish at once, until he himself, who has sinned, has passed the sentence? For by having nothing to reply he condemned himself, and so is taken away to the unutterable torments. For do not now, on hearing of darkness, suppose he is punished by this, by sending into a place where there is no light only, but where there is also weeping and gnashing of teeth. And this He saith, indicating the intolerable pains. Hear ye, as many as having partaken of the mysteries, and having been present at the marriage, clothe your souls with filthy deeds. Hear whence ye were called. From the highway. Being what? Lame and halt in soul, which is a much more grievous thing than the mutilation of the body. Reverence the love of Him, who called you, and let no one continue to have filthy garments, but let each of you busy himself about the clothing of your soul. Hear, ye women; hear, ye men; we need not these garments that are bespangled with gold, that adorn our outward parts, but those others, that adorn the inward. Whilst we have these former, it is difficult to put on those latter. It is not possible at the same time to deck both soul and body. It is not possible at the same time both to serve mammon, and to obey Christ as we ought. Let us put off us therefore this grievous tyranny. For neither if any one were to adorn thy house by hanging it with golden curtains, and were to make thee sit there in rags, naked, wouldest thou endure it with meekness. But lo, now thou doest this to thyself, decking the house of thy soul, I mean the body, with curtains beyond number, but leaving the soul itself to sit in rags. Knowest thou not that the king ought to be adorned more than the city? so therefore while for the city hangings are prepared of linen, for the king there is a purple robe and a diadem. Even so do thou wrap the body with a much meaner dress, but the mind do thou clothe in purple, and put a crown on it, and set it on a high and conspicuous chariot. For now thou art doing the opposite, decking the city in various ways, but suffering the king, the mind, to be dragged bound after the brute passions. Rememberest thou not, that thou art bidden to a marriage, and to God's marriage? Considerest thou not how the soul that is bidden ought to enter into those chambers, clad, and decked with fringes of gold.

Matthew 22:14 — Homily on the Gospel of Matthew 69

What then? Shall we not go over unto blessedness so great? Shall we not come unto these angels; shall we not receive clean garments, and join in the ceremonies of this wedding feast; but shall we continue begging, in no respect in a better condition than the poor in the streets, or rather in a state far worse and more wretched? For much worse than these are they that are rich in evil ways, and it is better to beg than to spoil, for the one hath excuse, but the other brings punishment; and the beggar in no degree offends God, but this other both men and God; and undergoes the labors of rapine, but all the enjoyment thereof other men often reap. Knowing then these things, let us lay aside all covetousness, and covet the things above, with great earnestness "taking the kingdom by force." For it cannot be, it cannot be that any one who is remiss should enter therein. But God grant that we all having become earnest, and watchful may attain thereto, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen.

Matthew 22:15 — Homily on the Gospel of Matthew 70

Then. When? When most of all they ought to have been moved to compunction, when they should have been amazed at His love to man, when they should have feared the things to come, when from the past they ought to have believed touching the future also. For indeed the things that had been said cried aloud in actual fulfillment I mean, that publicans and harlots believed, and prophets and righteous men were slain, and from these things they ought not to have gainsaid touching their own destruction, but even to believe and to be sobered. But nevertheless not even so do their wicked acts cease, but travail and proceed further. And forasmuch as they could not lay hands on Him (for they feared the multitude), they took another way with the intention of bringing Him into danger, and making Him guilty of crimes against the state.

Matthew 22:16-17 — Homily on the Gospel of Matthew 70

For they were now tributaries, their state having passed under the rule of the Romans. Forasmuch then as they saw that Theudas and Judas with their companies for this cause were put to death, as having prepared for a revolt, they were minded to bring Him too by these words into such a suspicion. Therefore they sent both their own disciples, and Herod's soldiers, digging, as they thought, a precipice on either side, and in every direction setting the snare, so that, whatever He should say, they might lay hold of it; and if He should answer in favor of the Herodians, themselves might find fault with Him, but if in their favor, the others should accuse Him. And yet He had given the didrachmas, but they knew not that. And in either way indeed they expected to lay hold of Him; but they desired rather that He should say something against the Herodians. Wherefore they send their disciples also to urge Him thereto by their presence, that they might deliver Him to the governor as an usurper. For this Luke also intimates and shows, by saying, that they asked also in the presence of the multitude, so that the testimony should be the stronger. But the result was altogether opposite; for in a larger body of spectators they afforded the demonstration of their folly. And see their flattery, and their hidden craft. "We know," their words are, "that Thou art true." How said ye then, "He is a deceiver," and "deceiveth the people," and "hath a devil," and "is not of God?" how a little while before did ye devise to slay Him? But they are at everything, whatsoever their craft against Him may suggest. For since, when a little before they had said in self will, "By what authority doest Thou these things?" they did not meet with an answer to the question, they look to puff Him up by their flattery, and to persuade Him to say something against the established laws, and opposed to the prevailing government. Wherefore also they testify the truth unto Him, confessing what was really so, nevertheless, not with an upright mind, nor willingly; and add thereto, saying, "Thou carest not for any man." See how plainly they are desiring to urge Him to these sayings, that would make Him both offend Herod, and incur the suspicion of being an usurper, as standing up against the laws, so that they might punish Him, as a mover of sedition, and an usurper. For in saying, "Thou carest not for any man," and, "Thou regardest not the person of man," they were hinting at Herod and Caesar, "Tell us therefore, what thinkest Thou?" Now ye honor Him, and esteem Him a Teacher, having despised and insulted Him oftentimes, when He was discoursing of the things that concern your salvation. Whence also they are become confederates. And see their craftiness. They say not, Tell us what is good, what is expedient, what is lawful? but, "What thinkest Thou?" So much did they look to this one object, to betray Him, and to set Him at enmity with the rulers. And Mark declaring this, and more plainly discovering their self-will, and their murderous disposition, affirms them to have said, "Shall we give Caesar tribute, or shall we not give?" So that they were breathing anger, and travailing with a plot against Him, yet they feigned respect.

Matthew 22:18 — Homily on the Gospel of Matthew 70

What then saith He? "Why tempt ye me, ye hypocrites?" Seest thou how He talks with them with more than usual severity? For since their wickedness was now complete and manifest, He cuts the deeper, first confounding and silencing them, by publishing their secret thoughts, and making it manifest to all with what kind of intent they are coming unto Him. And these things He did, repulsing their wickedness, so that they might not suffer hurt in attempting the same things again. And yet their words were full of much respect, for they both called Him Master, and bore witness to His truth, and that He was no respecter of persons; but being God, He was deceived by none of these things. Wherefore they also ought to have conjectured, that the rebuke was not the result of conjecture, but a sign of His knowing their secret thoughts.

Matthew 22:19-21 — Homily on the Gospel of Matthew 70

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

Matthew 22:21 — Homily on the Gospel of Matthew 70

Then that they might not say, Thou art subjecting us to men, He added, "And unto God the things that are God's." For it is possible both to fulfill to men their claims and to give unto God the things that are due to God from us. Wherefore Paul also saith, "Render unto all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear." But thou, when thou hearest, "Render unto Caesar the things which are Caesar's," know that He is speaking only of those things, which are no detriment to godliness; since if it be any such thing as this, such a thing is no longer Caesar's tribute, but the devil's.

Matthew 22:22-23 — Homily on the Gospel of Matthew 70

What then? did they believe? By no means, but they "left Him, and went their way;" and after them, "came to Him the Sadducees." O folly! When the others had been put to silence, these made the attack, when they ought to have been the more backward. But such is the nature of rashness, shameless, and importunate, and attempting things impossible. Therefore the evangelist also, amazed at their folly, signified this very thing, by saying, "On that day came to Him." On that day. On what day? In which He had convicted their craftiness, and put them to shame. But who are these? A sect of the Jews different from the Pharisees, and much worse than they, who said, "that there is no resurrection, nor angel, nor spirit." For these were some of a grosser sort, and eager after the things of the body. For there were many sects even amongst the Jews. Wherefore Paul also saith, "I am a Pharisee, of the strictest sect amongst us." And they say nothing indeed directly about a resurrection; but they feign a story, and make up a case, which, as I suppose, never so much as had an existence; thinking to drive Him to perplexity, and desiring to overthrow both things, both the existence of a resurrection, and of such a resurrection.

Matthew 22:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) For because death to the Jews, who did all things for the present life, seemed an unmixed evil, Moses ordered that the wife of one who died without sons should be given to his brother, that a son might be born to the dead man by his brother, and his name should not perish, which was some alleviation of death. And none other but a brother or relation was commanded to take the wife of the dead; otherwise the child born would not have been considered the son of the dead; and also because a stranger could have no concern in establishing the house of him that was dead, as a brother whose kindred obliged him thereto.

Matthew 22:24-28 — Homily on the Gospel of Matthew 70

And again, these too attack Him with a show of moderation, saying, "Master, Moses said, If a man die, not having children, his brother shall marry his wife, and raise up seed unto his brother. Now there were with us seven brethren: and the first, when he had married a wife, deceased; and, having no issue, left his wife unto his brother. Likewise the second also, and the third, unto the seventh. And last of all the woman died also. Therefore, in the resurrection, whose wife shall she be of the seven?" See Him answering these like a teacher. For though out of craft they came unto Him, yet was their question rather one of ignorance. Therefore neither doth He say unto them, "Ye hypocrites." Moreover, in order that He might not blame, saying, "Wherefore had seven one wife?" they add the authority of Moses; although, as I have said before, it was a fiction, in my judgment at least. For the third would not have taken her, when he saw the two bridegrooms dead; or if the third, yet not the fourth or the fifth; and if even these, much more the sixth or the seventh would not have come unto the woman, but have shrunk from her. For such is the nature of the Jews. For if now many have this feeling, much more then had they; when at least, even without this, they often avoided marrying in this way, and that when the law was constraining them. Thus, at any rate, Ruth, that Moabitish woman, was thrust off to him that was further off from her kindred; and Tamar too was thus compelled to obtain, by stealth, seed from her husband's kinsman. And wherefore did they not feign two or three, but seven? In order the more abundantly to bring derision, as they thought, upon the resurrection. Wherefore they further say, "they all had her," as driving Him into some difficulty.

Matthew 22:29 — Homily on the Gospel of Matthew 70

For what saith He? "Ye do err, not knowing the Scriptures, nor the power of God." For since, as if they knew them, they put forward Moses and the law, He shows that this question is that of men very ignorant of the Scriptures. For hence also arose their tempting Him, from their being ignorant of the Scriptures, and from their not knowing the power of God as they ought. "For what marvel then is it," He saith, "if ye tempt me, who am as yet unknown to you, when at least ye know not so much as the power of God, of which ye have had so much experience, and neither from common sense nor from the Scriptures have become acquainted with it;" if indeed even common sense causes us to know this, that to God all things are possible. And in the first place He answers to the question asked. For since this was the cause for their not believing a resurrection, that they think the order of things is like this, He cures the cause, then the symptom also (for thence arose the disease too), and shows the manner of the resurrection.

Matthew 22:30 — Homily on the Gospel of Matthew 70

"For in the resurrection," saith He, "they neither marry, nor are given in marriage, but are as angels of God in Heaven." But Luke saith, "As Sons of God." If then they marry not, the question is vain. But not because they do not marry, therefore are they angels, but because they are as angels, therefore they do not marry. By this He removed many other difficulties also, all which things Paul intimated by one word, saying, "For the fashion of this world passeth away." And by these words He declared how great a thing the resurrection is; and that moreover there is a resurrection, He proves. And indeed this too was demonstrated at the same time by what He had said, nevertheless over and above He adds again to His word by what He saith now. For neither at their question only did He stop, but at their thought. Thus when they are not dealing with great craft, but are asking in ignorance, He teaches even over and above, but when it is of wickedness only, not even to their question doth He answer.

Matthew 22:31-32 — Homily on the Gospel of Matthew 70

And again by Moses doth He stop their mouths, since they too had brought forward Moses; and He saith, "But as touching the resurrection of the dead, have ye not read, I am the God of Abraham, and the God of Isaac, and the God of Jacob? He is not the God of the dead, but of the living." Not of them that are not His meaning is, and that are utterly blotted out, and are to rise no more. For He said not, I was, but, I am; of them that are, and them that live. For like as Adam, although he lived on the day that he ate of the tree, died in the sentence: even so also these, although they had died, lived in the promise of the resurrection. How then doth He say elsewhere, "That He might be Lord both of the dead and of the living?" But this is not contrary to that. For here He speaks of the dead, who are also themselves to live. And moreover too, "I am the God of Abraham," is another thing from, "That He might be Lord both of the dead and of the living." He knew of another death too, concerning which He saith, "Let the dead bury their dead."

Matthew 22:33 — Homily on the Gospel of Matthew 70

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

Matthew 22:34-36 — Homily on the Gospel of Matthew 71

Again doth the evangelist express the cause, for which they ought to have held their peace, and marks their boldness by this also. How and in what way? Because when those others were put to silence, these again assail Him. For when they ought even for this to hold their peace, they strive to urge further their former endeavors, and put forward the lawyer, not desiring to learn, but making a trial of Him, and ask, "What is the first commandment?" For since the first commandment was this, "Thou shalt love the Lord thy God," thinking that He would afford them some handle, as though He would amend it, for the sake of showing that Himself too was God, they propose the question.

Matthew 22:37-39 — Homily on the Gospel of Matthew 71

What then saith Christ? Indicating from what they were led to this; from having no charity, from pining with envy, from being seized by jealousy, He saith, "Thou shalt love the Lord thy God. This is the first and great commandment. And the second is like unto this, Thou shalt love thy neighbor as thyself." But wherefore "like unto this?" Because this makes the way for that, and by it is again established; "For every one that doeth evil hateth the light, neither cometh to the light;" and again, "The fool hath said in his heart, There is no God." And what in consequence of this? "They are corrupt, and become abominable in their ways." And again, "The love of money is the root of all evils; which while some coveted after they have erred from the faith;" and, "He that loveth me, will keep my commandment."

Matthew 22:40 — Homily on the Gospel of Matthew 71

But His commandments, and the sum of them, are, "Thou shalt love the Lord thy God, and thy neighbor as thyself." If therefore to love God is to love one's neighbor, "For if thou lovest me," He saith, "O Peter, feed my sheep," but to love one's neighbor worketh a keeping of the commandments, with reason doth He say, "On these hang all the law and the prophets." So therefore what He did before, this He doth here also. I mean, that both there, when asked about the manner of the resurrection, He also taught a resurrection, instructing "For charity envieth not." By this He shows Himself to be submissive both to the law and to the prophets.

Matthew 22:41-46 — Homily on the Gospel of Matthew 71

Then since He had answered, He asks also in turn, "What think ye of Christ, whose Son is He? They say unto Him, The Son of David." See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God. Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves. For since He was now about to go on to His passion, He sets forth the prophecy that plainly proclaims Him to be Lord; and not as having come to do this without occasion, nor as having made this His aim, but from a reasonable cause. For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, "the Son of David;" but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father. And not even at this doth He stop, but in order to move them to fear, He adds what followeth also, saying, "Till I make Thine enemies Thy footstool;" that at least in this way He might gain them over. And that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, "How then doth David in spirit call Him Lord?" See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, "What think ye? Whose Son is He?" so by a question to bring them to an answer. Then since they said, "the Son of David," He said not, "And yet David saith these things," but again in this order of a question, "How then doth David in spirit call Him Lord?" in order that the sayings might not give offense to them. And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, "How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool;" and again, "If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?" But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them. To which fact we ought to have especial regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension. Wherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David. But mark thou also, I pray thee, how seasonable it is. For when He had said, "There is…

Matthew 22:42 — Homily on the Gospel of Matthew 71

Then since He had answered, He asks also in turn, "What think ye of Christ, whose Son is He? They say unto Him, The Son of David." See after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God. Therefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves. For having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, "the Son of David;" but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.

Matthew 22:43-44 — Homily on the Gospel of Matthew 71

And that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, "How then doth David in spirit call Him Lord?" See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, "What think ye? Whose Son is He?" so by a question to bring them to an answer. Then since they said, "the Son of David," He said not, "And yet David saith these things," but again in this order of a question, "How then doth David in spirit call Him Lord?" in order that the sayings might not give offense to them. Wherefore neither did He say, What think ye of me, but of Christ. For this reason the apostles also reasoned submissively, saying, "Let us speak freely of the Patriarch David, that he is both dead and buried." And He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, "How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool;" and again, "If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?"

Matthew 22:45 — Homily on the Gospel of Matthew 71

"If David then call Him Lord, how is He then his Son," not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, but to correct their secret thoughts. So that when He saith, "How is He his Son?" He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, "If David then call Him Lord, how is He his Son?" But, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that "He is his Lord." Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them.

Matthew 22:46 — Homily on the Gospel of Matthew 71

For they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, "no one," it is said, "durst from that day forth ask Him any more questions." And this was no little advantage to the multitude. Therefore also unto them doth He henceforth direct His word, having removed the wolves, and having repulsed their plots. For those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads of this monster.

Matthew 23:1-3 — Homily on the Gospel of Matthew 72

"Then spake Jesus to the multitudes and to His disciples, saying, The Scribes and the Pharisees sit in Moses' seat: all therefore whatsoever they bid you do, that do; but do not after their works." Then. When? When He had said these things, when He had stopped their mouths; when He had brought them that they should no more dare to tempt Him; when He had shown their state incurable. And since He had made mention of "the Lord" and "my Lord," He recurs again to the law. And yet the law said nothing of this kind, but, "The Lord thy God is one Lord." But Scripture calls the whole Old Testament the law. But these things He saith, showing by all thinks His full agreement with Him that begat Him. For if He were opposed, He would have said the opposite about the law; but now He commands so great reverence to be shown towards it, that, even when they that teach it are depraved, He charges them to hold to it. But here He is discoursing about their life and morals, since this was chiefly the cause of their unbelief, their depraved life, and the love of glory. To amend therefore His hearers; that which in the first place most contributes to salvation, not to despise our teachers, neither to rise up against our priests, this doth He command with superabundant earnestness. But He does not only command it, but also Himself doth it. For though they were depraved, He doth not depose them from their dignity; to them rendering their condemnation heavier, and to His disciples leaving no cloke for disobedience. I mean, that lest any one should say, that because my teacher is bad, therefore am I become more remiss, He takes away even this pretext. So much at any rate did He establish their authority, although they were wicked men, as even after so heavy an accusation to say, "All whatsoever they command you to do, do." For they speak not their own words, but God's, what He appointed for laws by Moses. And mark how much honor He showed towards Moses, again showing His agreement with the Old Testament; since indeed even by this doth He make them objects of reverence. "For they sit," He saith, "on Moses' seat." For because He was not able to make them out worthy of credit by their life, He doth it from the grounds that were open to Him, from their seat, and their succession from him. But when thou hearest all, do not understand all the law, as, for instance, the ordinances about meats, those about sacrifices, and the like for how was He to say so of these things, which He had taken away beforehand? but He meant all things that correct the moral principle, and amend the disposition, and agree with the laws of the New Testament, and suffer them not any more to be under the yoke of the law. Wherefore then doth He give these things divine authority, not from the law of grace, but from Moses? Because it was not yet time, before the crucifixion, for these things to be plainly declared. But to me He seems, in addition to what has been said, to be providing for another object, in saying these things. For since He was on the point of accusing them, that He might not seem in the sight of the foolish to set His heart on this authority of theirs, or for enmity to be doing these things, first He removed this thought, and having set himself clear from suspicion, then begins His accusation. And for what intent doth He convict them, and run out into a long discourse against them? To set the multitude on their guard, so that they might not fall into the same sins. For neither is dissuading like pointing out those that have offended; much as recommending what is right, is not like bringing forward those that have done well. For this cause also He is beforehand in saying, "Do not after their works." For, lest they should suppose, because of their listening to them, they ought also to imitate them, He uses this means of correction, and makes what seems to be their dignity a charge against them. For what can be more wretched than a teacher, when the preservation of h…

Matthew 23:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxii.) But that none should say, For this cause am I slack to practise, because my instructor is evil, He removes every such plea, saying, All therefore whatsoever they say unto you, that observe and do, for they speak not their own, but God's, which things He taught through Moses in the Law. And look with how great honour He speaks of Moses, showing again what harmony there is with the Old Testament.

Matthew 23:4 — Homily on the Gospel of Matthew 72

And together with these He mentions also another charge against them, that they are harsh to those accountable to them. "For they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they will not move them with their finger." He mentions here a twofold wickedness, their requiring great and extreme strictness of life, without any indulgence, from those over whom they rule, and their allowing to themselves great security; the opposite to which the truly good ruler ought to hold; in what concerns himself, to be an unpardoning and severe judge, but in the matters of those whom he rules, to be gentle and ready to make allowances; the contrary to which was the conduct of these men. For such are all they who practise self restraint in mere words, unpardoning and grievous to bear as having no experience of the difficulty in actions. And this itself too is no small fault, and in no ordinary way increases the former charge. But do thou mark, I pray thee, how He aggravates this accusation also. For He did not say, "they cannot," but, "they will not." And He did not say, "to bear," but, "to move with a finger," that is, not even to come near them, nor to touch them.

Matthew 23:5 — Homily on the Gospel of Matthew 72

But wherein are they earnest, and vigorous? In the things forbidden. For, "all their works they do," He saith, "to be seen of men." These things He saith, accusing them in respect of vainglory, which kind of thing was their ruin. For the things before were signs of harshness and remissness, but these of the mad desire of glory. This drew them off from God, this caused them to strive before other spectators, and ruined them. For whatever kind of spectators any one may have, since it hath become his study to please these, such also are the contests he exhibits And he that wrestles among the noble, such also are the conflicts he takes in hand, but he among the cold and supine, himself also becomes more remiss. For instance, hath any one a beholder that delights in ridicule? he himself too becomes a mover of ridicule, that he may delight the spectator: hath another one who is earnest minded, and practises self-government? he endeavors himself to be such as he is, since such is the disposition of him who praises him. But see again that here too the charge is with aggravation. For neither is it that they do some things in this way, some in another way, but all things absolutely this way. Then, having blamed them for vainglory, He shows that it is not even about great and necessary things they are vainglorious (for neither had they these, but were destitute of good works), but for things without warmth or worth, and such as were certain proofs of their baseness, the phylacteries, the borders; of their garments. "For they make broad their phylacteries," He saith, "and enlarge the borders of their garments." And what are these phylacteries, and these borders? Since they were continually forgetting God's benefits, He commanded His marvellous works to be inscribed on little tablets, and that these should be suspended from their hands (wherefore also He said, "They shall be immoveable in thine eyes"), which they called phylacteries; as many of our women now wear Gospels hung from their necks. And in order that by another thing again they may be reminded, like as many often do, binding round their finger with a piece of linen or a thread, as being likely to forget, this God enjoined them as children to do, "to sew a ribbon of blue on their garments, upon the fringe that hung round their feet, that they might look at it, and remember the commandments;" and they were called "borders." In these things then they were diligent, making wide the strips of the tablets, and enlarging the borders of their garments; which was a sign of the most extreme vanity. For wherefore art thou vainglorious, and dost make these wide? what, is this thy good work? what cloth it profit thee at all, if thou gain not the good results from them. For God seeks not the enlarging of these and making them wide, but our remembering His benefits. But if for almsgiving and prayer, although they be attended with labor, and be good deeds on our parts, we must not seek vainglory, how dost thou, O Jew, pride thyself in these things, which most of all convict thy remissness.

Matthew 23:6-7 — Homily on the Gospel of Matthew 72

But they not in these only, but in other little things, suffered from this disease. For, "they love," He saith, "the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi." For these things, although one may think them small, yet are they a cause of great evils. These things have overthrown both cities and churches. And it comes upon me now even to weep, when I hear of the first seats, and the greetings, and consider how many ills were hence engendered to the churches of God, which it is not necessary to publish to you now; nay rather as many as are aged men do not even need to learn these things from us. But mark thou, I pray thee, how vainglory prevailed; when they were commanded not to be vainglorious, even in the synagogues, where they had entered to discipline others. For to have this feeling at feasts, to howsoever great a degree, doth not seem to be so dreadful a thing; although even there the teachers ought to be held in reverence, and not in the church only, but everywhere. And like as a man, wherever he may appear, is manifestly distinguished from the brutes; so also ought the teacher, both speaking and holding his peace, and dining, and doing whatever it may be, to be distinguished as well by his gait, as by his look, and by his garb, and by all things generally. But they were on every account objects of ridicule, and in every respect disgraced themselves, making it their study to follow what they ought to flee. For they love them, it is said; but if the loving them be a matter of blame, what a thing must the doing them be; and to hunt and strive after them, how great an evil.

Matthew 23:8 — Homily on the Gospel of Matthew 72

The other things then He carried no further than to accuse them, as being small and trifling, and as though His disciples needed not at all to be corrected about these matters; but what was a cause of all the evils, even ambition, and the violent seizing of the teacher's chair, this He brings forward, and corrects with diligence, touching this vehemently and earnestly charging them. For what saith He? "But be not ye called Rabbi." Then follows the cause also; "For one is your master, and all ye are brethren;" and one hath nothing more than another, in respect of his knowing nothing from himself. Wherefore Paul also saith, "For who is Paul, and who is Apollos, but ministers?" He said not masters.

Matthew 23:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Not that when Christ is here said to be our Master, the Father is excluded, as neither when God is said to be our Father, is Christ excluded, Who is the Father of men.

Matthew 23:9 — Homily on the Gospel of Matthew 50

Seest thou not those who adopt to themselves sons here, how they commit not the act to slaves, but are themselves present at the judgment-seat? Even so neither hath God committed His gift to angels, but Himself is present, commanding and saying, "Call no man Father on earth;" not that thou shouldest dishonor them that gave thee birth, but that thou shouldest prefer to all those Him that made thee, and enrolled thee amongst His own children. For He that hath given the greater, that is, hath set Himself before thee, much more will He not think scorn to distribute unto thee of His body.

Matthew 23:9 — Homily on the Gospel of Matthew 72

And again, "Call not, father," not that they should not call, but they may know whom they ought to call Father, in the highest sense. For like as the master is not a master principally; so neither is the father. For He is cause of all, both of the masters, and of the fathers.

Matthew 23:10 — Homily on the Gospel of Matthew 72

And again He adds, "Neither be ye called guides, for one is your guide, even Christ;" and He said not, I. For like as above He said, "What think ye of Christ?" and He said not, "of me," so here too. But I should be glad to ask here, what they would say, who are repeatedly applying the term one, one, to the Father alone, to the rejection of the Only-begotten. Is the Father guide? All would declare it, and none would gainsay it. And yet "one," He saith, "is your guide, even Christ." For like as Christ, being called the one guide, casts not out the Father from being guide; even so the Father, being called Master, doth not cast out the Son from being Master. For the expression, one, one, is spoken in contra-distinction to men, and the rest of the creation.

Matthew 23:11-12 — Homily on the Gospel of Matthew 72

Having warned them therefore against this grievous pest, and amended them, He instructs also how they may escape it; by humility. Wherefore He adds also, "He that is greatest among you shall be your servant. For whosoever shall exalt himself shall be abased, and whosoever shall abase himself shall be exalted." For nothing is equal to the practice of modesty, wherefore He is continually reminding them of this virtue, both when He brought the children into the midst, and now. And, when on the mount, beginning the beatitudes, He began from hence. And in this place, He plucks it up by the roots hereby, saying, "He that abaseth himself shall be exalted." Seest thou how He draws off the hearer right over to the contrary thing. For not only doth He forbid him to set his heart upon the first place, but requires him to follow after the last. For so shalt thou obtain thy desire, He saith. Wherefore he that pursues his desire for the first, must follow after the last place. "For he that abaseth himself shall be exalted."

Matthew 23:13 — Homily on the Gospel of Matthew 73

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

Matthew 23:14 — Homily on the Gospel of Matthew 73

"Woe unto you, Scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretense make long prayers: therefore ye shall receive greater damnation." After this, next He derides them for gluttony: and the grievous thing was, that not from rich men's goods, but from the poor they indulged their own belly, and aggravated their poverty, which they should have relieved. For neither did they merely eat, but devoured. Moreover also the manner of their overreaching was yet more grievous, "for a pretense making long prayers." For every one is worthy of vengeance who doeth any evil thing; but he that is deriving even the reason for so doing from godliness, and is using this cloke for his wickedness, is justly liable to a far more grievous punishment. And wherefore did He not depose them? Because the time suffered it not as yet. So therefore He lets them alone for a time, but by His sayings, He secures that the people be not deceived, lest, through the dignity of those men, they be drawn on to the same emulation. For as He had said, "Whatsoever they bid you do, that do;" He shows how many things they do amiss, lest from thence He should be supposed amongst the unwise to commit all to them.

Matthew 23:15 — Homily on the Gospel of Matthew 73

After this, again another charge: "Ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves;" that is, not even the fact that hardly ye have taken him, and with endless toils, induces you to be sparing towards him, although of the things we have hardly acquired, we are more sparing, but you not even this renders more gentle. Here He lays to their charge two things; one, that they are unprofitable for the salvation of the many, and need much toil in order to win over even one; another, that they were remiss in the preservation of him whom they had gained, or rather that they were not only careless, but even traitors, by their wickedness in their life corrupting him, and making him worse. For when the disciple sees his teachers to be such as these, he becomes worse than they. For he stops not at his teacher's wickedness; but as when his teacher is virtuous, he imitates him, so when he is bad, he even goes beyond him, by reason of our proneness to what is evil. And He calls him "a child of hell," that is, a very hell. And He said "twofold more than you," that He might both alarm those, and make these feel the more severely, because they are teachers of wickedness. And not this only, but because they labor to instill into their disciples a greater wickedness, hardening them to a much greater depravity than they have, and this is above all a mark of a depraved soul.

Matthew 23:23-24 — Homily on the Gospel of Matthew 73

Then He derides them for folly also, because they bade them disregard the greater commandments. And yet before He had said the opposite, that "they bind heavy burdens, and grievous to be borne." But these things too they did again and were doing everything for the corruption of those who were subject to them, in little things requiring strictness, and despising the great. "For ye pay tithe," He saith, "of mint and anise, and have omitted the weightier matters of the law, judgment, and mercy, and faith. These ought ye to have done, and not to leave the others undone." Here then He naturally saith it, where it is tithe and almsgiving, for what doth it hurt to give alms? But not to keep the law; for neither doth it say thus. Therefore here indeed He saith, "These ought ye to have done;" but where He is speaking about clean and unclean, He no longer adds this, but makes a distinction, and shows that the inward purity is necessarily followed by the outward, but the converse is no longer so. For where there is a plea of love to man, He passes it over lightly, for this very reason, and because it was not yet time expressly and plainly to revoke the things of the law. But where it is an observance of bodily purification, He overthrows it more plainly. Then, to show that there is no harm arising from despising bodily cleansings, but very great vengeance from not regarding the purifications of the soul, which is virtue, He called these "a gnat," for they are small and nothing, but those other a camel, for they were beyond what men could bear. Wherefore also He saith, "Straining at the gnat, and swallowing the camel." For indeed the one were enacted for the sake of the other, I mean of mercy and judgment; so that not even then did they profit being done alone. For whereas the little things were mentioned for the sake of the great, and after that these last were neglected, and labor was spent on those alone, nothing was gained even then by this. For the greater followed not the lesser, but the lesser were sure to follow these greater. But these things He saith to show, that even before grace was come, these were not among the principal things, or amongst those upon which men should spend their labor, but the matters required were different. But if before the grace they were so, much more when high commandments had come, were these things unprofitable, and it was not meet to practise them at all. In every case then is vice a grievous thing, but especially when it does not so much as think it needs amendment; and it is yet more grievous, when it thinks itself sufficient even to amend others; to express which Christ calls them "blind guides." For if for a blind man not to think he needs a guide be extreme misery and wretchedness; when he wishes himself to guide others, see to what a gulf it leads. But these things He said, by all intimating their mad desire of glory, and their exceeding frenzy concerning this pest. For this became a cause to them of all their evils, namely, that they did all things for display. This both led them away from the faith, and caused them to neglect what really is virtue, and induced them to busy themselves about bodily purifyings only, neglecting the purifications of the soul. So therefore to lead them into what really is virtue, and to the purifyings of the soul, He makes mention of mercy, and judgment, and faith. For these are the things that comprise our life, these are what purify the soul, justice, love to man, truth; the one inclining us to pardon and not suffering us to be excessively severe and unforgiving to them that sin (for then shall we gain doubly, both becoming kind to man, and hence meeting also ourselves with much kindness from the God of all), and causing us both to sympathize with them that are despitefully entreated, and to assist them; the other not suffering them to be deceitful, and crafty. But neither when He saith, "These ought ye to have done, and not to leave the others undone,"…

Matthew 23:25-26 — Homily on the Gospel of Matthew 73

So, therefore, while with respect to alms He saith, "These ought ye to have done, and not to leave the others undone," touching purifications He speaks not on this wise, but what? "Ye make clean," He saith, "the outside of the cup and the platter, but within they are full of extortion, and injustice. Cleanse that which is within the cup, that the outside may be clean also." And He took it from a thing confessed and manifest, from a cup and platter. And besides, neither is it concerning a cup and platter he is speaking, but of soul and body, by the outside meaning the body, by the inside the soul. But if with regard to the platter there be need of that which is within much more with regard to thee. But ye do the contrary, saith He, observing things trifling and external, ye neglect what are great and inward: whence very great mischief arises, for that thinking ye have duly performed all, ye despise the other things; and despising them, ye do not so much as strive or attempt to perform them.

Matthew 23:27 — Homily on the Gospel of Matthew 73

After this, He again derides them for vainglory, calling them "whited sepulchers" and unto all adding, "ye hypocrites;" which thing is the cause of all their evils, and the origin of their ruin. And He did not merely call them whited sepulchers, but said, that they were full of uncleanness and hypocrisy. And these things He spake, indicating the cause wherefore they did not believe, because they were full of hypocrisy and iniquity. But these things not Christ only, but the prophets also constantly lay to their charge, that they spoil, that their rulers judge not according to the rule of justice, and every where you may find the sacrifices indeed refused, but these things required. So that there is nothing strange, nothing new, neither in the lawgiving, nor in the accusation, nay not even in the comparison of the sepulchre. For the prophet makes mention thereof, neither did he call them merely a sepulchre, "but their throat an open sepulchre." Such are many men now also, decking themselves indeed outwardly, but full of iniquity within. For now too there is many a mode, and many a care for outward purifications, but of those in the soul not so much as one. But if indeed any one should tear open each man's conscience, many worms and much corruption would he find, and an ill savor beyond utterance; unreasonable and wicked lusts I mean, which are more unclean than worms. But that "they" should be such persons is not "so" dreadful a thing (although it be dreadful), but that "you," that have been counted worthy to become temples of God, should of a sudden have become sepulchers, having as much ill savor, this is extreme wretchedness. He in whom Christ dwells, and the Holy Spirit hath worked, and such great mysteries, that this man should be a sepulchre, what wretchedness is this? What mournings and lamentations doth this call for, when the members of Christ have become a tomb of uncleanness? Consider how thou wast born, of what things thou hast been counted worthy, what manner of garment thou hast received, how thou wast built a temple without a breach! how fair! not adorned with gold, neither with pearls, but with the spirit that is more precious than these. Consider that no sepulchre is made in a city, so then neither shalt thou be able to appear in the city above. For if here this is forbidden, much more there. Or rather even here thou art an object of scorn to all, bearing about a dead soul, and not to be scorned only, but also to be shunned. For tell me, if any one were to go round, bearing about a dead body, would not all have rushed away? would not all have fled? Think this now likewise. For thou goest about, bearing a spectacle far more grievous than this, a soul deadened by sins, a soul paralyzed. Who now will pity such a one? For when thou dost not pity thine own soul, how shall another pity him that is so cruel, such an enemy to himself? If any one, where thou didst sleep and eat, had buried a dead body, what wouldest thou not have done? but thou art burying a dead soul, not where thou dinest, nor where thou sleepest, but in the members of Christ: and art thou not afraid lest a thousand lightnings and thunderbolts be hurled from above upon thine head?

Matthew 23:29-30 — Homily on the Gospel of Matthew 74

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

Matthew 23:30-31 — Homily on the Gospel of Matthew 74

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

Matthew 23:31 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

What kind of accusation is this, to Call one the son of a murderer, who partakes not in his father's disposition? Clearly there is no guilt in being so; wherefore this must be said in proof of their resemblance in wickedness.

Matthew 23:32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

He had said against the Scribes and Pharisees, that they were the children of those who killed the Prophets; now therefore He shows that they were like them in wickedness, and that that was false that they said, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the Prophets. Wherefore He now says, Fill ye up the measure of your fathers. This is not a command, but a prophecy of what is to be.

Matthew 23:32-36 — Homily on the Gospel of Matthew 74

Then, because He was searching their temper of mind, which is to the more part obscure, He doth, from those things also which they were about to perpetrate, which would be manifest to all, establish His words. For, because He had said, "Wherefore ye be witnesses unto yourselves that ye are the children of them which killed the prophets," making it evident, that of their affinity in wickedness He is speaking, and that it was a pretense to say, "We should not have been partakers with them," He added, "Fill ye up therefore the measure of your fathers," not commanding, but declaring beforehand, what was to be, that is, His own murder. Therefore, having brought in their refutation, and having shown that they were pretenses which they said in their own defense, as, for instance, "We would not have been partakers with them," (for they who refrain not from the Lord, how should they have refrained from the servants), He makes after this His language more condemnatory, calling them "serpents, and generation of vipers," and saying, "How shall ye escape the damnation of hell," at once perpetrating such things, and denying them, and dissembling your purpose? Then rebuking them more exceedingly from another cause also, He Saith, "I will send unto you prophets, and wise men, and scribes, and some of them shall ye kill and crucify, and some of them shall ye scourge in your synagogues." For that they should not say, "Though we crucified the Lord, yet from the servants we should have refrained, if we had been then;" "Behold," He saith, "I send servants also to you, prophets likewise themselves, and neither will ye spare them." But these things He saith, showing that it was nothing strange, that He should be murdered by those sons, being both murderous and deceitful, and having much guile, and surpassing their fathers in their outrages. And besides what hath been said, He shows them to be also exceedingly vainglorious. For when they say, "If we had been in the days of our fathers, we should not have been partakers with them," they spake out of vainglory, and were practising virtue in words only, but in their works doing the contrary. Ye serpents, ye generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begat them. For He showeth that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding. But these things He saith, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, "How can ye flee from the damnation of hell," when following them that have committed such acts? And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come. Then, because they are nothing alarmed by judgment and hell, by reason of their not believing them, and because the thing is future, He awes them by the things present, and saith, "Wherefore, behold, I send unto you prophets and scribes: and some of them shall ye kill and crucify, and scourge; that upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel, unto the blood of Zacharias the son of Barschias, whom ye slew between the temple and the altar. Verily I say unto you, that all these things shall come upon this generation." See by how many things He has warned them. He said, Ye condemn your fathers, in that ye say, "We would not have been partakers with them;" and this is no little thing to shame them. He said, While ye condemn them, ye do worse things, even ye yourselves; and this is sufficient to…

Matthew 23:33 — Homily on the Gospel of Matthew 74

And this is manifest too by what comes after; He adds at least, "Ye serpents, ye generation of vipers." For as those beasts are like their parents, in the destructiveness of their venom, so also are ye like your fathers in murderousness. Ye serpents, ye generation of vipers, that is, wicked sons of wicked men, and more wicked than those who begat them. For He showeth that they are committing greater crimes, both by their committing them after those others, and by their doing much more grievous things than they, and this, while positively affirming that they never would have fallen into the same. For they add that which is both the end and the crown of their evil deeds. For the others slew them that came to the vineyard, but these, both the son, and them that were bidding them to the wedding. But these things He saith, to separate them off from the affinity to Abraham, and to show that they had no advantage from thence, unless they followed his works; wherefore also He adds, "How can ye flee from the damnation of hell," when following them that have committed such acts? And here He recalls to their remembrance John's accusation, for he too called them by this name, and reminded them of the judgment to come.

Matthew 23:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And to take away all excuse from them that they might not say, Because you sent them to the Gentiles thereat were we offended, He foretels that His disciples should be sent to them, and it is of their punishment that He adds, Verily I say unto you, all these things shall come upon this generation.

Matthew 23:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Then to show them that they should not do this without punishment, He holds out an unspeakable terror over them, That upon you may come all the righteous blood.

Matthew 23:36 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Otherwise; Because He delayed the punishment of hell which He had threatened them with, He pronounces against them threats of present evil, saying, All these things shall come upon this generation.

Matthew 23:37 — Homily on the Gospel of Matthew 74

Then He directs His speech unto the city, in this way too being minded to correct His hearers, and saith, "O Jerusalem, Jerusalem!" What meaneth the repetition? this is the manner of one pitying her, and bemoaning her, and greatly loving her. For, like as unto a woman beloved, herself indeed ever loved, but who had despised Him that loved her, and therefore on the point of being punished, He pleads, being now about to inflict the punishment. Which He doth in the prophets also, using these words, "I said, Turn thou unto me, and she returned not." Then having called her, He tells also her blood-stained deeds, "Thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, and ye would not," in this way also pleading for His own dealings; not even with these things hast thou turned me aside, nor withdrawn me from my great affection toward thee, but it was my desire even so, not once or twice, but often to draw thee unto me. "For how often would I have gathered your children together, even as a hen gathereth her chickens, and ye would not." And this He saith, to show that they were ever scattering themselves by their sins. And His affection He indicates by the similitude; for indeed the creature is warm in its love towards its brood. And everywhere in the prophets is this same image of the wings, and in the song of Moses and in the Psalms, indicating His great protection and care.

Matthew 23:38 — Homily on the Gospel of Matthew 74

"But ye would not," He saith. "Behold your house is left desolate," stripped of the succor which cometh from me. Surely it was the same, who also was before protecting them, and holding them together, and preserving them; surely it was He who was ever chastening them. And He appoints a punishment, which they had ever dreaded exceedingly; for it declared the entire overthrow of their polity.

Matthew 23:39 — Homily on the Gospel of Matthew 74

"For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord." And this is the language of one that loves earnestly, earnestly drawing them unto Him by the things to come, not merely warning them by the past; for of the future day of His second coming doth He here speak. What then? Did they not see Him from that time? But it is not that hour which He meaneth in saying, Henceforth, but the time up to His crucifixion. For since they were forever accusing Him of this, that He was a kind of rival God, and a foe to God, He moves them to love Him by this, namely, by showing Himself to be of one accord with His Father; and He indicates Himself to be the same that was in the prophets. Wherefore also He uses the same words as did the prophets. And by these He intimated both His resurrection, and His second coming, and made it plain even to the utterly unbelieving, that then most surely they should worship Him. And how did He make this plain? By speaking of many things that were first to be, that He should send prophets, that they should kill them; that it should be in the synagogues; that they should suffer the utmost extremities; that their house should be left desolate; that they should undergo things more grievous than any, and such as never were undergone before. For all these things are enough to furnish even to the most senseless and contentious a clear proof of that which should come to pass at His coming. For I will ask them, Did He send the prophets and wise men? Did they slay them in their synagogue? Was their house left desolate? Did all the vengeance come upon that generation? It is quite plain that it was so, and no man gainsays it. As then all these things came to pass, so shall those also come to pass, and most surely they shall submit then. But they shall derive thence no advantage in the way of defense, as neither will they who repent of their course of life then.

Matthew 24:1-2 — Homily on the Gospel of Matthew 75

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

Matthew 24:3 — Homily on the Gospel of Matthew 75

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

Matthew 24:4 — Homily on the Gospel of Matthew 75

What then saith He? "Take heed that no man deceive you. For many shall come in my name, saying, I am Christ, and shall deceive many. And ye shall hear of wars and rumors of wars. See that ye be not troubled; for all these things must come to pass, but the end is not yet." For since they felt as being told of vengeance falling on others when hearing of that which was to be brought upon Jerusalem and as though they were to be out of the turmoils, and were dreaming of good things only, and looked for these to befall them quite immediately; for this cause He again foretells to them grievous things, making them earnest, and commanding them on two grounds to watch, so as neither to be seduced by the deceit of them that would beguile them, nor to be overpowered by the violence of ills that should overtake them. But He answered nothing directly to this question, but first speaks of those other things that are urgent, and which it was needful for them to learn first. For neither concerning Jerusalem straightway, nor of His own second coming, did He speak, but touching the ills that were to meet them at the doors. Wherefore also He makes them earnest in their exertions, by saying, "Take heed that no man deceive you; for many shall come in my name, saying, I am Christ." Afterwards, when He hath roused them to listen about these things (for, "take heed," saith He, "that no man deceive you"); and having made them energetic, and prepared them to be watchful, and hath spoken first of the false Christs, then He speaks of the ills of Jerusalem, assuring them ever by the things already past, foolish and contentious though they were, of those which were yet to come.

Matthew 24:5 — Homily on the Gospel of Matthew 75

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

Matthew 24:6 — Homily on the Gospel of Matthew 75

"And ye shall hear of wars and rumors of wars. See that ye be not troubled; for all these things must come to pass, but the end is not yet." But of wars in Jerusalem is He speaking; for it is not surely of those without, and everywhere in the world; for what did they care for these? And besides, He would thus say nothing new, if He were speaking of the calamities of the world at large, which are happening always. For before this, were wars, and tumults, and fightings; but He speaks of the Jewish wars coming upon them at no great distance, for henceforth the Roman arms were a matter of anxiety. Since then these things also were sufficient to confound them, He foretells them all. Then lest on hearing of the showers of evils, they should suppose the gospel to be broken through, He added, "See, be not troubled, for all things must come to pass," i.e which I foretold, and the approach of the temptations will set aside none of the things which I have said; but there shall indeed be tumults and confusion, but nothing shall shake my predictions. Then since He had said to the Jews, "Ye shall not see me, till ye shall say, Blessed is He that cometh in the name of the Lord;" and the disciples supposed that together with the destruction would be the end also; to set right this secret thought of theirs, He said, "But the end is not yet." For that they did suspect even as I said, you may learn from their question. For, what did they ask? When shall these things be? i.e. when shall Jerusalem be destroyed? And what is the sign of Thy coming, and of the end of the world?

Matthew 24:6-8 — Homily on the Gospel of Matthew 75

For the war, saith He, shall be twofold that of the deceivers, and that of the enemies, but the former far more grievous, as coming upon them in the confusion and turmoils, and when men were terrified and troubled. For indeed great was the storm then, when the Roman power was beginning to flourish, and cities were taken, and camps and weapons were set in motion, and many were readily believed. But of wars in Jerusalem is He speaking; for it is not surely of those without, and everywhere in the world; for what did they care for these? And besides, He would thus say nothing new, if He were speaking of the calamities of the world at large, which are happening always. For before this, were wars, and tumults, and fightings; but He speaks of the Jewish wars coming upon them at no great distance, for henceforth the Roman arms were a matter of anxiety. Since then these things also were sufficient to confound them, He foretells them all. Then to show that He Himself also will assail the Jews with them, and war on them, He speaks not of battles only, but also of plagues sent from God, famines, and pestilences, and earthquakes, showing that the wars also He Himself permitted to come upon them, and that these things do not happen for no purpose according to what has been before the accustomed course of things amongst men, but proceed from the wrath on high. Therefore He saith, they shall come not by themselves or at once, but with signs. For that the Jews may not say, that they who then believed were the authors of these evils, therefore hath He told them also of the cause of their coming upon them. "For verily I say unto you," He said before, "all these things shall come upon this generation," having made mention of the stain of blood on them. Then lest on hearing of the showers of evils, they should suppose the gospel to be broken through, He added, "See, be not troubled, for all things must come to pass," i.e which I foretold, and the approach of the temptations will set aside none of the things which I have said; but there shall indeed be tumults and confusion, but nothing shall shake my predictions. Then since He had said to the Jews, "Ye shall not see me, till ye shall say, Blessed is He that cometh in the name of the Lord;" and the disciples supposed that together with the destruction would be the end also; to set right this secret thought of theirs, He said, "But the end is not yet." For that they did suspect even as I said, you may learn from their question. For, what did they ask? When shall these things be? i.e. when shall Jerusalem be destroyed? And what is the sign of Thy coming, and of the end of the world? But He answered nothing directly to this question, but first speaks of those other things that are urgent, and which it was needful for them to learn first. For neither concerning Jerusalem straightway, nor of His own second coming, did He speak, but touching the ills that were to meet them at the doors. Wherefore also He makes them earnest in their exertions, by saying, "Take heed that no man deceive you; for many shall come in my name, saying, I am Christ." Afterwards, when He hath roused them to listen about these things (for, "take heed," saith He, "that no man deceive you"); and having made them energetic, and prepared them to be watchful, and hath spoken first of the false Christs, then He speaks of the ills of Jerusalem, assuring them ever by the things already past, foolish and contentious though they were, of those which were yet to come. But by "wars and rumors of wars," He meaneth, what I before said, the troubles coming upon them. After this, because, as I have already said, they supposed after that war the end would come, see how He warns them, saying, "But the end is not yet. For nation," He saith, "shall rise against nation, and kingdom against kingdom." Of the preludes to the ills of the Jews doth He speak. "All these are the beginning of sorrows," that is, of those that befall them.

Matthew 24:7 — Homily on the Gospel of Matthew 75

"For nation shall rise against nation, and kingdom against kingdom." But by "wars and rumors of wars," He meaneth, what I before said, the troubles coming upon them. After this, because, as I have already said, they supposed after that war the end would come, see how He warns them, saying, "But the end is not yet. For nation," He saith, "shall rise against nation, and kingdom against kingdom." Of the preludes to the ills of the Jews doth He speak. Then to show that He Himself also will assail the Jews with them, and war on them, He speaks not of battles only, but also of plagues sent from God, famines, and pestilences, and earthquakes, showing that the wars also He Himself permitted to come upon them, and that these things do not happen for no purpose according to what has been before the accustomed course of things amongst men, but proceed from the wrath on high. Therefore He saith, they shall come not by themselves or at once, but with signs. For that the Jews may not say, that they who then believed were the authors of these evils, therefore hath He told them also of the cause of their coming upon them. "For verily I say unto you," He said before, "all these things shall come upon this generation," having made mention of the stain of blood on them.

Matthew 24:8 — Homily on the Gospel of Matthew 75

"All these are the beginning of sorrows," that is, of those that befall them. Seest thou in what a state things were then, and how manifold was the war? And this is the beginning, when each of the things to be effected most required quiet. In what state then were they? for nothing hinders us from resuming the same things again. The first war was that of the deceivers; "For there shall come," He saith, "false Christs and false prophets:" the second, that of the Romans, "For ye shall hear," He saith, "of wars:" the third, that which bringeth on the "famines:" the fourth, "the pestilences" and "the earthquakes:" the fifth, "they shall deliver you into afflictions:" the sixth, "ye shall be hated of all men:" the seventh, "They shall betray one another, and hate one another" (an intestine war doth He here make known); then, "false Christs," and false brethren; then, "the love of the most shall wax cold," which is the cause of all the ills. Seest thou numberless kinds of war, new and strange? Yet nevertheless in the midst of these things, and much more (for with the intestine wars was mingled also that of kinsmen), the gospel prevailed over the whole earth. "For the gospel," He saith, "shall be preached in the whole world."

Matthew 24:9-14 — Homily on the Gospel of Matthew 75

"Then shall they deliver you up to be afflicted, and shall kill you." In good season did He introduce their ills, having a consolation from the common miseries; and not in this way only, but also by His adding, that it is "for my name's sake. For ye shall be hated," He saith, "of all men for my name's sake. Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved." This is the greater evil, when the war is intestine too, for there were many false brethren. Seest thou the war to be threefold? from the deceivers, from the enemies, from the false brethren. See Paul too lamenting over the same things, and saying, "Without were fightings, within were fears;" and, "perils among false brethren," and again, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ." After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He saith, Fear not, neither be troubled. For if ye show forth the patience that becomes you, the dangers will not prevail over you. And it is a plain proof of this, that the word shall surely be preached everywhere in the world, so much shall ye be above the things that alarm you. For, that they may not say, how then shall we live? He said more, Ye shall both live and preach everywhere. Therefore He added moreover, "And this gospel shall be preached in the whole world for a witness to all nations, and then shall the end come," of the downfall of Jerusalem.

Matthew 24:9 — Homily on the Gospel of Matthew 75

"Then shall they deliver you up to be afflicted, and shall kill you." In good season did He introduce their ills, having a consolation from the common miseries; and not in this way only, but also by His adding, that it is "for my name's sake. For ye shall be hated," He saith, "of all men for my name's sake. Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved." This is the greater evil, when the war is intestine too, for there were many false brethren. Seest thou the war to be threefold? from the deceivers, from the enemies, from the false brethren. See Paul too lamenting over the same things, and saying, "Without were fightings, within were fears;" and, "perils among false brethren," and again, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ." After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He saith, Fear not, neither be troubled. For if ye show forth the patience that becomes you, the dangers will not prevail over you.

Matthew 24:10-11 — Homily on the Gospel of Matthew 75

"Then shall many be offended, and shall betray one another, and many false Christs and false prophets shall arise, and shall deceive many." This is the greater evil, when the war is intestine too, for there were many false brethren. Seest thou the war to be threefold? from the deceivers, from the enemies, from the false brethren. See Paul too lamenting over the same things, and saying, "Without were fightings, within were fears;" and, "perils among false brethren," and again, "For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ."

Matthew 24:12-13 — Homily on the Gospel of Matthew 75

"And because iniquity shall abound, the love of many shall wax cold; but he that shall endure unto the end, the same shall be saved." After this again, what is more grievous than all, they shall not have so much as the consolation from love. Then indicating, that these things will in no degree harm the noble and the firm, He saith, Fear not, neither be troubled. For if ye show forth the patience that becomes you, the dangers will not prevail over you. And if thou art minded to learn these things more distinctly, I mean, the famines, the pestilences, the earthquakes, the other calamities, peruse the history about these things composed by Josephus, and thou wilt know all accurately. Therefore Himself too said, "Be not troubled, for all must be;" and, "He that endureth to the end, the same shall be saved;" and, "The gospel shall surely be preached in all the world." For when weakened and faint at the fear of what had been said, He braces them up by saying, Though ten thousand things be done, the gospel must be preached in every part of the world, and then shall the end come.

Matthew 24:14 — Homily on the Gospel of Matthew 75

For in proof that He meant this, and that before the taking of Jerusalem the gospel was preached, hear what Paul saith, "Their sound went into all the earth;" and again, "The gospel which was preached to every creature which is under Heaven." And seest thou him running from Jerusalem unto Spain? And if one took so large a portion, consider what the rest also wrought. For writing to others also, Paul again saith concerning the gospel, that "it is bringing forth fruit, and growing up in every creature which is under Heaven." But what meaneth, "For a witness to all nations?" Forasmuch as though it was everywhere preached, yet it was not everywhere believed. It was for a witness, He saith, to them that were disbelieving, that is, for conviction, for accusation, for a testimony; for they that believed will bear witness against them that believed not, and will condemn them. And for this cause, after the gospel is preached in every part of the world, Jerusalem is destroyed, that they may not have so much as a shadow of an excuse for their perverseness. For they that saw His power shine throughout every place, and in an instant take the world captive, what excuse could they then have for continuing in the same perverseness? For in proof that it was everywhere preached at that time, hear what Paul saith, "of the gospel which was preached to every creature which is under Heaven." Which also is a very great sign of Christ's power, that in twenty or at most thirty years the word had reached the ends of the world. "After this therefore," saith He, "shall come the end of Jerusalem." For that He intimates this was manifested by what follows.

Matthew 24:14 — Homily on the Gospel of Matthew 25

This, we may observe, He saith elsewhere also; "This gospel shall be preached in all the world for a testimony to all the nations, and then shall the end come;" to the nations, to them that obey not, to them that believe not. Thus, lest any one should say, "And wherefore preach to all, if all are not to believe?"-it is that I may be found to have done all my own part, and that no man may hereafter be able to find fault, as though he had not heard. For the very preaching shall bear witness against them, and they will not be able hereafter to say, "We heard not;" for the word of godliness "hath gone out unto the ends of the world."

Matthew 24:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Observe this economy of the Holy Spirit in this, that John wrote nothing of all this, that he might not seem to be writing a history after the event; for he survived sometime the taking of Jerusalem. But these who died before it, and saw nothing of it, these write it, that the power of prophecy may shine manifestly forth.

Matthew 24:15 — Homily on the Gospel of Matthew 75

Whence one may most marvel at Christ's power, and their courage, for that they preached in such times, in which most especially the Jewish state was warred against, in which most especially men regarded them as movers of sedition, when Caesar commanded all of them to be driven away. And the result was the same as if any one (when the sea was stirred up on every side, and darkness was filling all the air, and successive shipwrecks taking place, and when all their fellow-sailors were at strife above, and monsters were rising up from beneath, and with the waves devouring the mariners, and thunderbolts falling, and their being pirates, and those in the vessel plotting one against another), were to command men inexperienced in sailing, and who had not so much as seen the sea to sit at the rudder, and to guide and fight the vessel, and when an immense fleet was coming against them with a great array, making use of a single bark, with her crew in this disturbed state, to sink and subdue the fleet. For indeed by the heathens they were hated as Jews, and by the Jews were stoned, as waging war against their laws; and nowhere could they stand. Thus were all things, precipices, and reefs, and rocks, the things in the cities, the things in the fields, the things in the houses, and every single person was at war with them; generals and rulers, and private persons, and all nations, and all people, and a turmoil which cannot be set forth by words. For the Jewish race was exceedingly detestable to the government of the Romans, as having occasioned them endless trouble; and not even from this did the preaching of the word take hurt; but the city was stormed and set on fire, and involved its inhabitants in countless evils; but the apostles that came from thence, introducing new laws, prevailed even over the Romans. O strange and wonderful facts! Countless myriads of Jews did the Romans then subdue, and they did not prevail over twelve men fighting against them naked and unarmed. What language can set forth this miracle? For they that teach need to have these two things, to be worthy of credit, and to be beloved by them whom they are instructing; and together with these, and besides them, that their sayings should be easy of reception, and the time should be free from trouble and tumults. But then were all the contraries to these. For while they did not seem worthy of credit, they were withdrawing from such as did seem worthy of it, those who had been deceived by them. So far from being loved, they were even hated, and were taking men away from what they loved, both habits, and hereditary customs, and laws. Again, their injunctions had great difficulty; but the things, from which they were withdrawing men, much pleasure. And many were the perils, many the deaths, both themselves and they that obeyed them underwent, and together with all this, the time also occasioned them much difficulty, teeming with wars, tumults, disturbance, so that, even if there had been none of the things we have mentioned, it would have quite thrown all things into confusion. We have good occasion to say, "Who shall tell the mighty works of the Lord, and make all His praises to be heard." For if his own people amid signs hearkened not to Moses, because of the clay only, and the bricks; who persuaded these that every day were beaten and slain, and were suffering incurable evils, to leave a quiet life, and to prefer thereto this which was teeming with blood and death, and that when they who preached it were strangers to them, and very hostile in every way? For I say not unto nations and cities and people, but into a small house let one bring in him that is hated of all that are in the house, and by him endeavor to bring them away from those whom they love, from father, and wife, and child, will he not surely be seen torn in pieces, before he hath opened his mouth? And if there be added moreover a tumult and strife of husband and wife in the house, will they not stone h…

Matthew 24:16 — Homily on the Gospel of Matthew 76

Having spoken of the ills that were to overtake the city, and of the trials of the apostles, and that they should remain unsubdued, and should overrun the whole world, He mentions again the Jews' calamities, showing that when the one should be glorious, having taught the whole world, the others should be in calamity. And see how He relates the war, by the things that seem to be small setting forth how intolerable it was to be. For, "Then," saith He, "let them which be in Judaea flee into the mountains." Then, When? When these things should be, "when the abomination of desolation should stand in the holy place." Whence be seems to me to be speaking of the armies. Flee therefore then, saith He, for thenceforth there is no hope of safety for you. For since it had fallen out, that they often had recovered themselves in grievous wars, as under Sennacherib, under Antiochus again (for when at that time also, armies had come in upon them, and the temple had been seized beforehand, the Maccabees rallying gave their affairs an opposite turn); in order then that they might not now also suspect this, that there would be any such change, He forbids them all thought of the kind. For it were well, saith He, to escape henceforth with one's naked body.

Matthew 24:17-18 — Homily on the Gospel of Matthew 76

Therefore them also that are on the housetop, He suffers not to enter into the house to take their clothes, indicating the evils to be inevitable, and the calamity without end, and that it must needs be that he that was involved therein should surely perish. Therefore He adds also, him that is in the field, saying, neither let this man turn back to take his clothes. For if they that are in doors flee, much more they that are out of doors ought not to take refuge within.

Matthew 24:19 — Homily on the Gospel of Matthew 76

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

Matthew 24:20-21 — Homily on the Gospel of Matthew 76

Then, to show again the greatness of the calamity, He saith, "Pray ye that your flight be not in the winter, neither on the Sabbath day. For then shall be great tribulation, such as was not since the beginning of the world until now, neither shall be." Seest thou that His discourse is addressed to the Jews, and that He is speaking of the ills that should overtake them? For the apostles surely were not to keep the Sabbath day, neither to be there, when Vespasian did those things. For indeed the most part of them were already departed this life. And if any was left, he was dwelling then in other parts of the world. But wherefore neither "in the winter, nor on the Sabbath day?" Not in the winter, because of the difficulty arising from the season; not on the Sabbath day, because of the absolute authority exercised by the law. For since they had need of flight, and of the swiftest flight, but neither would the Jews dare to flee on the Sabbath day, because of the law, neither in winter was such a thing easy; therefore, "Pray ye," saith He; "for then shall be tribulation, such as never was, neither shall be." And let not any man suppose this to have been spoken hyperbolically; but let him study the writings of Josephus, and learn the truth of the sayings. For neither can any one say, that the man being a believer, in order to establish Christ's words, hath exaggerated the tragical history. For indeed He was both a Jew, and a determined Jew, and very zealous, and among them that lived after Christ's coming. What then saith this man? That those terrors surpassed all tragedy, and that no such had ever overtaken the nation. For so great was the famine, that the very mothers fought about the devouring of their children, and that there were wars about this; and he saith that many when they were dead had their bellies ripped up. I should therefore be glad to inquire of the Jews. Whence came there thus upon them wrath from God intolerable, and more sore than all that had befallen aforetime, not in Judaea only, but in any part of the world? Is it not quite clear, that it was for the deed of the cross, and for this rejection? All would say it, and with all and before all the truth of the facts itself. But mark, I pray thee, the exceeding greatness of the ills, when not only compared with the time before, they appear more grievous, but also with all the time to come. For not in all the world, neither in all time that is past, and that is to come, shall any one be able to say such ills have been. And very naturally; for neither had any man perpetrated, not of those that ever have been, nor of those to come hereafter, a deed so wicked and horrible. Therefore He saith, "there shall be tribulation such as never was, nor shall be."

Matthew 24:22 — Homily on the Gospel of Matthew 76

"And except those days should be shortened, there should no flesh be saved; but for the elect's sake those days shall be shortened." By these things He shows them to be deserving of a more grievous punishment than had been mentioned, speaking now of the days of the war and of that siege. But what He saith is like this. If, saith He, the war of the Romans against the city had prevailed further, all the Jews had perished (for by "no flesh" here, He meaneth no Jewish flesh), both those abroad, and those at home. For not only against those in Judaea did they war, but also those that were dispersed everywhere they outlawed and banished, because of their hatred against the former. But whom doth He here mean by the elect? The believers that were shut up in the midst of them. For that Jews may not say that because of the gospel, and the worship of Christ, these ills took place, He showeth, that so far from the believers being the cause, if it had not been for them, all had perished utterly. For if God had permitted the war to be protracted, not so much as a remnant of the Jews had remained, but lest those of them who had become believers should perish together with the unbelieving Jews, He quickly put down the fighting, and gave an end to the war. Therefore He saith, "But for the elect's sake they shall be shortened." But these things He said to leave an encouragement to those of them who were shut up in the midst of them, and to allow them to take breath, that they might not be in fear, as though they were to perish with them. And if here so great is His care for them, that for their sakes others also are saved, and that for the sake of Christians remnants were left of the Jews, how great will be their honor in the time for their crowns? By this He also encouraged them not to be distressed at their own dangers, since these others are suffering such things, and for no profit, but for evil upon their own head. But He not only encouraged them, but also led them off secretly and unsuspectedly from the customs of the Jews. For if there is not to be a change afterwards, and the temple is not to stand, it is quite evident that the law also shall be made to cease. However, He spake not this openly, but by their entire destruction He darkly intimated it. But He spake it not openly, lest He should startle them before the time. Wherefore neither at the beginning did He of Himself fall into discourse touching these things; but having first lamented over the city, He constrained them to show Him the stones, and question Him, in order that as it were in answering them their question, He might declare to them beforehand all the things to come. But mark thou, I pray thee, the dispensation of the Spirit, that John wrote none of these things, lest he should seem to write from the very history of the things done (for indeed he lived a long time after the taking of the city), but they, who died before the taking, and had seen none of these things, they write it, in order that every way the power of the prediction should clearly shine forth.

Matthew 24:23 — Homily on the Gospel of Matthew 76

Having finished what concerned Jerusalem, He passes on to His own coming, and tells the signs of it, not for their use only, but for us also, and for all that shall come after us. "Then." When? Here, as I have often said, the word, "then," relates not to the connection in order of time with the things before mentioned. At least, when He was minded to express the connection of time, He added, "Immediately after the tribulation of those days," but here not so, but, "then," not meaning what should follow straightway after these things, but what should be in the time, when these things were to be done, of which He was about to speak. Awhile He secures them by the place, mentioning the distinguishing marks of His second coming, and the indications of the deceivers. For not, as when at His former coming He appeared in Bethlehem, and in a small corner of the world, and no one knew Him at the beginning, so doth He say it shall be then too; but openly and with all circumstance, and so as not to need one to tell these things. And this is no small sign that He will not come secretly.

Matthew 24:24 — Homily on the Gospel of Matthew 76

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

Matthew 24:26 — Homily on the Gospel of Matthew 76

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

Matthew 24:27-28 — Homily on the Gospel of Matthew 76

Having told them how Antichrist cometh, as, for instance, that it will be in a place; He saith how Himself also cometh. How then doth He Himself come? "As the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be. For wheresoever the carcase is, there also will the eagles be gathered together." How then shineth the lightning? It needs not one to talk of it, it needs not a herald, but even to them that sit in houses, and to them in chambers it shows itself in an instant of time throughout the whole world. So shall that coming be, showing itself at once everywhere by reason of the shining forth of His glory. But He mentions also another sign, "where the carcase is, there also shall the eagles be;" meaning the multitude of the angels, of the martyrs, of all the saints.

Matthew 24:29-30 — Homily on the Gospel of Matthew 76

Then He tells of fearful prodigies. What are these prodigies? "Immediately after the tribulation of those days," saith He, "the sun shall be darkened." Of the tribulation of what days doth He speak? Of those of Antichrist and of the false prophets? For there shall be great tribulation, there being so many deceivers. But it is not protracted to a length of time. For if the Jewish war was shortened for the elect's sake, much more shall this temptation be limited for these same's sake. Therefore, He said not, "after the tribulation," but Immediately "after the tribulation of those days shall the sun be darkened," for almost at the same time all things come to pass. For the false prophets and false Christs shall come and cause confusion, and immediately He Himself will be here. Because no small turmoil is then to prevail over the world. But how doth He come? The very creation being then transfigured, for "the sun shall be darkened," not destroyed, but overcome by the light of His presence; and the stars shall fall, for what shall be the need of them thenceforth, there being no night? and "the powers of Heaven shall be shaken," and in all likelihood, seeing so great a change come to pass. For if when the stars were made, they trembled and marvelled ("for when the stars were made, all angels," it is said, "praised Me with a loud voice"); much more seeing all things in course of change, and their fellow servants giving account, and the whole world standing by that awful judgment-seat, and those who have lived from Adam unto His coming, having an account demanded of them of all that they did, how shall they but tremble, and be shaken? "Then shall appear the sign of the Son of Man in Heaven;" that is, the cross being brighter than the sun, since this last will be darkened, and hide himself, and that will appear when it would not appear, unless it were far brighter than the beams of the sun. But wherefore doth the sign appear? In order that the shamelessness of the Jews may be more abundantly silenced. For having the cross as the greatest plea, Christ thus cometh to that judgment-seat, showing not His wounds only, but also the death of reproach. "Then shall the tribes mourn," for there shall be no need of an accusation, when they see the cross; and they shall mourn, that by His death they are nothing benefited; because they crucified Him whom they ought to have adored. Seest thou how fearfully He has pictured His coming? how He has stirred up the spirits of His disciples? For this reason, let me add, He puts the mournful things first, and then the good things, that in this way also He may comfort and refresh them. And of His passion He suggests to them the remembrance, and of His resurrection, and with a display of glory, He mentions His cross, so that they may not be ashamed nor grieve, whereas indeed He cometh then setting it forth for His sign. And another saith, "They shall look on Him whom they pierced." Therefore it is that they shall mourn, when they see that this is He. And forasmuch as He had made mention of the cross, He added, "They shall see the Son of Man coming," no longer on the cross, but "in the clouds of Heaven, with power and great glory." For think not, He meaneth, because thou hearest of the cross, that it is again anything mournful, for He shall come with power and great glory. But He bringeth it, that their sin may be self-condemned, as if any one who had been struck by a stone, were to show the stone itself, or his garments stained with blood. And He cometh in a cloud as He was taken up, and the tribes seeing these things mourn. Not however that the terrors shall with them proceed no further than mournings; but the mourning shall be, that they may bring forth their sentence from within, and condemn themselves.

Matthew 24:31 — Homily on the Gospel of Matthew 76

And then again, "He will send His angels with a great trumpet, and they shall gather the elect from the four winds, from one end of Heaven to the other." But when thou hast heard of this, consider the punishment of them that remain. For neither shall they suffer that former penalty only, but this too. And as above He said, that they should say, "Blessed is He that cometh in the name of the Lord," so here, that they shall mourn. For since He had spoken unto them of grievous wars, that they might learn, that together with the fearful things here, the torments there also await them, He brings them in mourning and separated from the elect, and consigned to hell; by this again rousing the disciples, and indicating from how many evils they should be delivered, and how many good things they shall enjoy. And why now doth He call them by angels, if He comes thus openly? To honor them in this way also. But Paul saith, that they "shall be caught up in clouds." And He said this also, when He was speaking concerning a resurrection. "For the Lord Himself," it is said, "shall descend from Heaven with a shout, with the voice of an archangel." So that when risen again, the angels shall gather them together, when gathered together the clouds shall catch them up; and all these things are done in a moment, in an instant. For it is not that He abiding above calleth them, but He Himself cometh with the sound of a trumpet. And what mean the trumpets and the sound? They are for arousing, for gladness, to set forth the amazing nature of the things then doing, for grief to them that are left.

Matthew 24:32-33 — Homily on the Gospel of Matthew 77

Forasmuch as He had said, "Immediately after the tribulation of those days;" but they sought of this, after how long a time it should be, and desired to know in particular the very day, therefore He puts also the similitude of the fig tree, indicating that the interval was not great, but that in quick succession would occur His advent also. And this He declared not by the parable alone, but by the words that follow, saying, "know that it is near, even at the doors." Whereby He foretells another thing also, a spiritual summer, and a calm that should be on that day (after the present tempest) for the righteous; but to the sinners the contrary, winter after summer, which He declares in what follows, saying, that the day shall come upon them, when they are living in luxury. But not for this intent only did He put forward this about the fig tree, in order to declare the interval; for it was possible to have set this before them in other ways as well; but that he might hereby also confirm His saying, as assuredly thus to come to pass. For like as this of the fig tree is of necessity, so that too. For thus, wherever He is minded to speak of that which will assuredly come to pass, He brings forward the necessary courses of nature, both Himself, and the blessed Paul imitating Him. Therefore also when speaking of His resurrection, He saith, "When the corn of wheat hath fallen into the earth, except it die, it abideth alone; but if it die, it bringeth forth much fruit." Whereby also the blessed Paul being instructed uses the same similitude, "Thou fool," he saith, "that which thou sowest is not quickened, except it die."

Matthew 24:34 — Homily on the Gospel of Matthew 77

After this, that they might not straightway return to it again, and say, "When?" he brings to their remembrance the things that had been said, saying, "Verily I say unto you, This generation shall not pass, till all these things be fulfilled!" All these things. What things? I pray thee. Those about Jerusalem, those about the wars, about the famines, about the pestilences, about the earthquakes, about the false Christs, about the false prophets, about the sowing of the gospel everywhere, the seditions, the tumults, all the other things, which we said were to occur until His coming. How then, one may ask, did He say, "This generation?" Speaking not of the generation then living, but of that of the believers. For He is wont to distinguish a generation not by times only, but also by the mode of religious service, and practice; as when He saith, "This is the generation of them that seek the Lord." For what He said above, "All these must come to pass," and again, "the gospel shall be preached," this He declares here also, saying, All these things shall surely come to pass, and the generation of the faithful shall remain, cut off by none of the things that have been mentioned. For both Jerusalem shall perish, and the more part of the Jews shall be destroyed, but over this generation shall nothing prevail, not famine, not pestilence, not earthquake, nor the tumults of wars, not false Christs, not false prophets, not deceivers, not traitors, not those that cause to offend, not the false brethren, nor any other such like temptation whatever.

Matthew 24:35 — Homily on the Gospel of Matthew 77

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

Matthew 24:36 — Homily on the Gospel of Matthew 77

"But of that day and hour knoweth no man, no, not the angels of Heaven, neither the Son, but the Father." By saying, not the angels, He stopped their mouths, that they should not seek to learn what these angels know not; and by saying, "neither the Son," forbids them not only to learn, but even to inquire. For in proof that therefore He said this, see after His resurrection, when He saw they were become over curious, how He stopped their mouths more decidedly. For now indeed He hath mentioned infallible signs, many and endless; but then He saith merely, "It is not for you to know times or seasons." And then that they might not say, we are driven to perplexity, we are utterly scorned, we are not held worthy so much as of this, He says, "which the Father hath put in His own power." And this, because He was exceedingly careful to honor them, and to conceal nothing from them. Therefore He refers it to His Father, both to make the thing awful, and to exclude that of which He had spoken from their inquiry. Since if it be not this, but He is ignorant of it, when will He know it? Will it be together with us? But who would say this? And the Father He knoweth clearly, even as clearly as He knoweth the Son; and of the day is He ignorant? Moreover, "the Spirit indeed searcheth even the deep things of God," and doth not He know so much as the time of the judgment? But how He ought to judge He knoweth, and of the secrets of each He hath a full perception; and what is far more common than that, of this could He be ignorant? And how, if "all things were made by Him, and without Him was not even one thing made," was He ignorant of the day? For He who made the worlds, it is quite plain that He made the times also; and if the times, even that day. How then is He ignorant of that which He made? And ye indeed say that ye know even His substance, but that the Son not even the day, the Son, who is always in the bosom of the Father; and yet His substance is much greater than the days, even infinitely greater. How then, while assigning to yourselves the greater things, do you not allow even the less to the Son, "in whom are hid all the treasures of wisdom and knowledge." But neither do you know what God is in His substance, though ten thousand times ye talk thus madly, neither is the Son ignorant of the day, but is even in full certainty thereof. For this cause, I say, when He had told all things, both the times and the seasons, and had brought it to the very doors ("for it is near," He saith, "even at the doors"), He was silent as to the day. For if thou seek after the day and hour, thou shall not hear them of me, saith He; but if of times and preludes, without hiding anything, I will tell thee all exactly. For that indeed I am not ignorant of it, I have shown by many things; having mentioned intervals, and all the things that are to occur, and how short from this present time until the day itself (for this did the parable of the fig tree indicate), and I lead thee to the very vestibule; and if I do not open unto thee the doors, this also I do for your good.

Matthew 24:37-39 — Homily on the Gospel of Matthew 77

And that thou mayest learn by another thing also, that the silence is not a mark of ignorance on His part, see, together with what we have mentioned, how He sets forth another sign also. "But as in the days of Noah they were eating and drinking, marrying and giving in marriage, until the day that the flood came, and took all away; so shall also the coming of the Son of Man be." And these things He spake, showing that He should come on a sudden, and unexpectedly, and when the more part were living luxuriously. For Paul too saith this, writing on this wise, "When they shall speak of peace and safety, then sudden destruction cometh upon them;" and to show how unexpected, He said, "as travail upon a woman with child." How then doth He say, "after the tribulation of those days?" For if there be luxury then, and peace, and safety, as Paul saith, how doth He say, "after the tribulation of those days?" If there be luxury, how is there tribulation? Luxury for them that are in a state of insensibility and peace. Therefore He said not, when there is peace, but "when they speak of peace and safety," indicating their insensibility to be such as of those in Noah's time, for that amid such evils they lived in luxury. But not so the righteous, but they were passing their time in tribulation and dejection. Whereby He shows, that when Antichrist is come, the pursuit of unlawful pleasures shall be more eager among the transgressors, and those that have learnt to despair of their own salvation. Then shall be gluttony, then revellings, and drunkenness. Wherefore also most of all He puts forth an example corresponding to the thing. For like as when the ark was making, they believed not, saith He; but while it was set in the midst of them, proclaiming beforehand the evils that are to come, they, when they saw it, lived in pleasure, just as though nothing dreadful were about to take place; so also now, Antichrist indeed shall appear, after whom is the end, and the punishments at the end, and vengeance intolerable; but they that are held by the intoxication of wickedness shall not so much as perceive the dreadful nature of the things that are on the point of being done. Wherefore also Paul saith, "as travail upon a woman with child," even so shall those fearful and incurable evils come upon them. And wherefore did He not speak of the ills in Sodom? It was His will to introduce an example embracing all men, and disbelieved after it was foretold. So therefore, as by the more part the things to come are disbelieved, He confirms those things by the past, terrifying their minds. And together with the points I have mentioned, He shows this also, that of the former things also He was the doer.

Matthew 24:40-41 — Homily on the Gospel of Matthew 77

Then again He sets another sign, by all which things He makes it evident, that He is not ignorant of the day. And what is the sign? "Then shall two be in the field; one shall be taken, and one left. Two women shall be grinding at the mill, one shall be taken, and one left. Watch therefore, for ye know not what hour your Lord doth come." And all these things are both proofs that He knew, and calculated to turn them from their inquiry. So for this cause He spake also of the days of Noah, for this cause He said too, "Two shall be on the bed," signifying this, that He should come upon them thus unexpectedly, when they were thus without thought, and "two women grinding at the mill," which also of itself is not the employment of them that are taking thought. And together with this, He declares that as well servants as masters should be both taken and left, both those who are at ease, and those in toil, as well from the one rank as from the other; even as in the Old Testament He saith, "From him that sitteth upon the throne to the captive woman that is at the mill." For since He had said, that hardly are the rich saved, He shows that not even these are altogether lost, neither are the poor saved all of them, but both out of these and out of those are men saved, and lost. And to me He seems to declare, that at night will be the advent. For this Luke too saith. Seest thou how accurately He knows all things?

Matthew 24:42-44 — Homily on the Gospel of Matthew 77

After this again, that they may not ask about it, He added, "Watch therefore, for ye know not what hour your Lord doth come." He said not, "I know not," but, "ye know not." For when He had brought them well nigh to the very hour, and had placed them there, again He deters them from the inquiry, from a desire that they should be striving always. Therefore He saith, "Watch," showing that for the sake of this, He did not tell it. "But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready, for in such an hour as ye think not the Son of Man cometh." For this intent He tells them not, in order that they may watch, that they may be always ready; therefore He saith, When ye look not for it, then He will come, desiring that they should be anxiously waiting, and continually in virtuous action. But His meaning is like this: if the common sort of men knew when they were to die, they would surely strive earnestly at that hour. In order therefore that they may strive, not at that hour only, therefore He tells them not either the common hour, or the hour of each, desiring them to be ever looking for this, that they may be always striving. Wherefore He made the end of each man's life also uncertain. After this, He openly calls Himself Lord, having nowhere spoken so distinctly. But here He seems to me also to put to shame the careless, that not even as much care as they that expect a thief have taken for their money, not even this much do these take for their own soul. For they indeed, when they expect it, watch, and suffer none of the things in their house to be carried off; but ye, although knowing that He will come, and come assuredly, continue not watching, saith He, and ready so as not to be carried away hence unprepared. So that the day cometh unto destruction for them that sleep. For as that man, if he had known, would have escaped, so also ye, if ye be ready, escape free.

Matthew 24:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

He would have them ever ready, and therefore He says, Watch.

Matthew 24:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

In this He rebukes such as have less care for their souls, than they have of guarding their money against an expected thief.

Matthew 24:45-51 — Homily on the Gospel of Matthew 77

Then, as He had fallen upon the mention of the judgment, He directs His discourse to the teachers next, speaking of punishment and honors; and having put first them that do right, He ends with them that continue in sin, making His discourse to close with that which is alarming. Wherefore He first saith this, "Who then is the faithful and wise servant, whom his Lord shall set over His household to give them their meat in theirs due season? Blessed is that servant, whom his Lord when He cometh shall find so doing. Verily I say unto you, that He shall make him ruler over all His goods." Tell me, is this too the language of one who is in ignorance? For if because He said, "neither doth the Son know," thou sayest He is ignorant of it; as He saith, "who then?" what wilt thou say? Wilt thou say He is ignorant of this too? Away with the thought. For not even one of them that are frantic would say this. And yet in the former case one might assign a cause; but here not even this. And what when He said, "Peter, lovest thou me?" asking it, knew He not so much as this? nor when He said, "Where have ye laid Him?" And the Father too will be found to be saying such things. For He Himself likewise saith, "Adam, where art thou?" and, "The cry of Sodom and Gomorrah is waxed great before me. I will go down therefore, and see whether their doings be according to their cry which cometh unto me, and if not, I will know." And elsewhere He saith, "Whether they will hear, whether they will understand." And in the gospel too, "It may be they will reverence my Son:" all which are expressions of ignorance. But not in ignorance did He say these things, but as compassing objects such as became Him: in the case of Adam, that He might drive him to make an excuse for his sin: in that of the Sodomites, that He might teach us never to be positive, till we are present at the very deeds; in that of the prophet, that the prediction might not appear in the judgment of the foolish a kind of compulsion to disobedience; and in the parable in the gospel, that He might show that they ought to have done this, and to have reverenced the Son: but here, as well that they may not be curious, nor over busy again, as that He might indicate that this was a rare and precious thing. And see of what great ignorance this saying is indicative, if at least He know not even him that is set over. For He blesses him indeed, "For blessed," saith He, "is that servant;" but He saith not who this is. "For who is he," He saith, "whom His Lord shall set over?" and, "Blessed is he whom He shall find so doing." But these things are spoken not of money only, but also of speech, and of power, and of gifts, and of every stewardship, wherewith each is entrusted. This parable would suit rulers in the state also, for every one is bound to make full use of what he hath for the common advantage. If it be wisdom thou hast, if power, if wealth, if what it may, let it not be for the hurt of thy fellow-servants, neither for thine own ruin. For this cause, therefore, He requires both things of him, wisdom, and fidelity: for sin arises from folly also. He calls him faithful then, because he hath purloined nothing, neither misspent his Lord's goods without aim or fruit; and wise, because he knew how to dispense the things given him, according as was fit. For indeed we have need of both things, as well not to purloin the goods of our Master, as also to dispense them as is fit. But if the one be wanting, the other halteth. For if he be faithful and steal not, yet were to waste and to spend upon that which concerned him not, great were the blame; and if he should know how to dispense it well, yet were to purloin, again there is no common charge against him. And let us also that have money listen to these things. For not unto teachers only doth He discourse, but also unto the rich. For either sort were entrusted with riches; those that teach with the more necessary wealth, ye with what is inferior. When then…

Matthew 25:1 — Homily on the Gospel of Matthew 78

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

Matthew 25:1-13 — Homily on the Gospel of Matthew 78

These parables are like the former parable of the faithful servant, and of him that was ungrateful and devoured his Lord's goods. For there are four in all, in different ways admonishing us about the same things, I mean about diligence in almsgiving, and about helping our neighbor by all means which we are able to use, since it is not possible to be saved in another way. But there He speaks more generally of all assistance which should be rendered to one's neighbor; but as to the virgins, he speaketh particularly of mercifulness in alms, and more strongly than in the former parable. For there He punishes him that beats, and is drunken, and scatters and wastes his lord's goods, but here even him that doth not help, nor spends abundantly his goods upon the needy. For they had oil indeed, but not in abundance, wherefore also they are punished. But wherefore doth He set forth this parable in the person of the virgins, and doth not merely suppose any person whatever? Great things had He spoken of virginity, saying, "There are eunuchs, who have made themselves eunuchs for the kingdom of Heaven's sake;" and, "He that is able to receive, let him receive it." He knew also that the generality of men would have a great opinion of it. For indeed the work is by nature great, and is shown so by this, that neither under the old dispensation was it fulfilled by these ancient and holy men, nor under the new was it brought under the compulsion of the law. For He did not command this, but left it to the choice of his hearers. Wherefore Paul also said "Now, concerning virgins I have no commandment of the Lord." "For though I praise him that attains thereto, yet I constrain not him that is not willing, neither do I make the thing an injunction." Since then the thing is both great in itself and hath great honor with the multitude, lest any one attaining to this should feel as though he had attained to all, and should be careless about the rest, He putteth forth this parable sufficient to persuade them, that virginity, though it should have everything else, if destitute of the good things arising out of almsgiving, is cast out with the harlots, and He sets the inhuman and merciless with them. And most reasonably, for the one was overcome by the love of carnal pleasure, but these of money. But the love of carnal pleasure and of money are not equal, but that of carnal pleasure is far keener and more tyrannical. And the weaker the antagonist, the less excusable are these that are overcome thereby. Therefore also He calls them foolish, for that having undergone the greater labor, they have betrayed all for want of the less. But by lamps here, He meaneth the gift itself of virginity, the purity of holiness; and by oil, humanity, almsgiving, succor to them that are in need. "Then, while the bridegroom tarried, they all slumbered and slept." He shows that the time intervening will not be short, leading His disciples away from the expectation that His kingdom was quite immediately to appear. For this indeed they hoped, therefore He is continually holding them back from this hope. And at the same time He intimates this too, that death is a sleep. For they slept, He saith. "And about midnight there was a cry made." Either He was continuing the parable, or again He shows that the resurrection will be at night. But the cry Paul also indicates, saying, "With a shout, with a voice of an archangel, with the last trump, He shall come down from Heaven." And what mean the trumpets, and what saith the cry? "The bridegroom cometh." When therefore they had trimmed their lamps, the foolish say unto the wise, "Give us of your oil." Again He calls them foolish, showing that nothing can be more foolish than they who are wealthy here, and depart naked thither, where most of all we have need of humanity, where we want much oil. But not in this respect only were they foolish, but also because they looked to receive it there, and sought it out of season; and yet nothing coul…

Matthew 25:5 — Homily on the Gospel of Matthew 78

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

Matthew 25:6 — Homily on the Gospel of Matthew 78

"And about midnight there was a cry made." Either He was continuing the parable, or again He shows that the resurrection will be at night. But the cry Paul also indicates, saying, "With a shout, with a voice of an archangel, with the last trump, He shall come down from Heaven." And what mean the trumpets, and what saith the cry? "The bridegroom cometh."

Matthew 25:8-9 — Homily on the Gospel of Matthew 78

When therefore they had trimmed their lamps, the foolish say unto the wise, "Give us of your oil." Again He calls them foolish, showing that nothing can be more foolish than they who are wealthy here, and depart naked thither, where most of all we have need of humanity, where we want much oil. But not in this respect only were they foolish, but also because they looked to receive it there, and sought it out of season; and yet nothing could be more humane than those virgins, who for this especially were approved. Neither do they seek for it all, for, "Give us," they say, "of your oil;" and the urgency of their need is indicated; "for our lamps," they say, "are going out." But even so they failed, and neither the humanity of those whom they asked, nor the easiness of their request, nor their necessity and want, made them obtain. But what now do we learn from hence? That no man can protect us there, if we are betrayed by our works, not because he will not, but because he cannot. For these too take refuge in the impossibility. This the blessed Abraham also indicated, saying, "Between us and you there is a great gulf," so that not even when willing is it permitted them to pass it.

Matthew 25:9 — Homily on the Gospel of Matthew 78

"But go to them that sell, and buy." And who are they that sell? The poor. And where are these? Here, and then should they have sought them, not at that time. Seest thou what great profit arises to us from the poor? shouldest thou take them away, thou wouldest take away the great hope of our salvation. Wherefore here must we get together the oil, that it may be useful to us there, when the time calls us. For that is not the time of collecting it, but this. Spend not then your goods for nought in luxury and vainglory. For thou wilt have need of much oil there.

Matthew 25:10-12 — Homily on the Gospel of Matthew 78

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

Matthew 25:13 — Homily on the Gospel of Matthew 78

"Watch therefore, for ye know not the day nor the hour." Seest thou how continually He adds this, showing how awful our ignorance concerning our departure hence? Where now are they, who throughout all their life are remiss, but when they are blamed by us, are saying, At the time of my death, I shall leave money to the poor. Let them listen to these words, and be amended. For indeed at that time many have failed of this, having been snatched away at once, and not permitted so much as to give charge to their relations touching what they wished to be done. This parable was spoken with respect to mercy in alms; but the one that comes after this, to them that neither in money, nor in word, nor in protection, nor in any other things whatever, are willing to assist their neighbors, but withhold all.

Matthew 25:14 — Homily on the Gospel of Matthew 78

And wherefore can it be that this parable brings forward a king, but that a bridegroom? That thou mightest learn how close Christ is joined unto the virgins that strip themselves of their possessions; for this indeed is virginity. Wherefore Paul also makes this as a definition of the thing. "The unmarried woman careth for the things of the Lord;" such are his words: and, "For that which is comely, and that ye may attend upon the Lord without distraction. These things we advise," he saith. And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, one the less, increase; as might be expected, in the rewards also, they do not enjoy the same.

Matthew 25:14-30 — Homily on the Gospel of Matthew 78

This parable was spoken with respect to mercy in alms; but the one that comes after this, to them that neither in money, nor in word, nor in protection, nor in any other things whatever, are willing to assist their neighbors, but withhold all. And wherefore can it be that this parable brings forward a king, but that a bridegroom? That thou mightest learn how close Christ is joined unto the virgins that strip themselves of their possessions; for this indeed is virginity. Wherefore Paul also makes this as a definition of the thing. "The unmarried woman careth for the things of the Lord;" such are his words: and, "For that which is comely, and that ye may attend upon the Lord without distraction. These things we advise," he saith. And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, one the less, increase; as might be expected, in the rewards also, they do not enjoy the same. But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that thou mightest learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, doth He address His discourse. And they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one saith, Lord, "Thou gavest me five talents;" and the other saith, "two," indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him. What then saith the Master? "Well done, thou good" (for this is goodness to look to one's neighbor) "and faithful servant; thou wast faithful over few things, I will set thee over many things: enter thou into the joy of thy Lord," meaning by this expression all blessedness. But not so that other one, but how? "I knew that thou art a hard man, reaping where thou sowedst not, and gathering where thou strawedst not: and I was afraid, and hid thy talent: lo, there thou hast that is thine." What then the Master? "Thou oughtest to have put my money to the exchangers," that is, "thou oughtest to have spoken, to have admonished, to have advised." But are they disobedient? Yet this is nought to thee. What could be more gentle than this? For men indeed do not so, but him that hath put out the money at usury, even him do they make also responsible to require it again. But He not so; but, Thou oughtest, He saith, to have put it out, and to have committed the requiring of it again to me. And I should have required it with increase; by increase upon the hearing, meaning the showing forth of the works. Thou oughtest to have done that which is easier, and to have left to me what is more difficult. Forasmuch then as he did not this, "Take," saith He, "the talent from him, and give it to him that hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath." What then is this? He that hath a gift of word and teaching to profit thereby, and useth it not, will lose the gift also; but he that giveth diligence, will gain to himself the gift in more abundance; even as the other loseth what he had received. But not to this is the penalty limited for him that is slothful, but even intolerable is the punishment, and with the punishment the sente…

Matthew 25:15 — Homily on the Gospel of Matthew 78

But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that thou mightest learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, doth He address His discourse.

Matthew 25:20-21 — Homily on the Gospel of Matthew 78

And they who bring a return unto Him confess frankly, both what is their own, and what their Master's. And the one saith, Lord, "Thou gavest me five talents;" and the other saith, "two," indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him. What then saith the Master? "Well done, thou good" (for this is goodness to look to one's neighbor) "and faithful servant; thou wast faithful over few things, I will set thee over many things: enter thou into the joy of thy Lord," meaning by this expression all blessedness.

Matthew 25:24-25 — Homily on the Gospel of Matthew 78

But not so that other one, but how? "I knew that thou art a hard man, reaping where thou sowedst not, and gathering where thou strawedst not: and I was afraid, and hid thy talent: lo, there thou hast that is thine." What then the Master? "Thou oughtest to have put my money to the exchangers," that is, "thou oughtest to have spoken, to have admonished, to have advised." But are they disobedient? Yet this is nought to thee. What could be more gentle than this? For men indeed do not so, but him that hath put out the money at usury, even him do they make also responsible to require it again. But He not so; but, Thou oughtest, He saith, to have put it out, and to have committed the requiring of it again to me. And I should have required it with increase; by increase upon the hearing, meaning the showing forth of the works. Thou oughtest to have done that which is easier, and to have left to me what is more difficult.

Matthew 25:28-29 — Homily on the Gospel of Matthew 78

Forasmuch then as he did not this, "Take," saith He, "the talent from him, and give it to him that hath ten talents. For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath." What then is this? He that hath a gift of word and teaching to profit thereby, and useth it not, will lose the gift also; but he that giveth diligence, will gain to himself the gift in more abundance; even as the other loseth what he had received.

Matthew 25:30 — Homily on the Gospel of Matthew 78

But not to this is the penalty limited for him that is slothful, but even intolerable is the punishment, and with the punishment the sentence, which is full of a heavy accusation. For "cast ye," saith He, "the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth." Seest thou how not only the spoiler, and the covetous, nor only the doer of evil things, but also he that doeth not good things, is punished with extreme punishment. Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. He also that had on the filthy garments condemned himself, and profited nothing. He also that had the one talent restored that which was committed to his charge, and yet was condemned. The virgins again entreated, and came unto Him and knocked, and all in vain, and without effect. Knowing then these things, let us contribute alike wealth, and diligence, and protection, and all things for our neighbor's advantage. For the talents here are each person's ability, whether in the way of protection, or in money, or in teaching, or in what thing soever of the kind. Let no man say, I have but one talent, and can do nothing; for thou canst even by one approve thyself. For thou art not poorer than that widow; thou art not more uninstructed than Peter and John, who were both "unlearned and ignorant men;" but nevertheless, since they showed forth a zeal, and did all things for the common good, they attained to Heaven. For nothing is so pleasing to God, as to live for the common advantage.

Matthew 25:31 — Homily on the Gospel of Matthew 79

"When the Son of Man shall come in His glory." For now is He come in dishonor, now in affronts and reproaches; but then shall He sit upon the throne of His glory. And continually doth He make mention of glory. For since the cross was near, a thing that seemed to be matter of reproach, for this cause He raises up the hearer; and brings before his sight the judgment seat, and setteth round him all the world. And not in this way only doth He make His discourse awful, but also by showing the Heavens opened. For all the angels will be present with Him, He saith, themselves also to bear witness, in how many things they had ministered, when sent by the Lord for the salvation of men.

Matthew 25:32-33 — Homily on the Gospel of Matthew 79

And everything will help to render that day fearful. Then, "shall be gathered together," He saith, "all nations," that is, the whole race of men. "And He shall separate them one from another, as the shepherd his sheep." For now they are not separated, but all mingled together, but the division then shall be made with all exactness. And for a while it is by their place that He divides them, and makes them manifest; afterwards by the names He indicates the dispositions of each, calling the one kids, the other sheep, that He might indicate the unfruitfulness of the one, for no fruit will come from kids; and the great profit from the other, for indeed from sheep great is the profit, as well from the milk, as from the wool, and from the young, of all which things the kid is destitute. But while the brutes have from nature their unfruitfulness, and fruitfulness, these have it from choice, wherefore some are punished, and the others crowned.

Matthew 25:34 — Homily on the Gospel of Matthew 79

Of what honor, of what blessedness are these words? And He said not, Take, but, "Inherit," as one's own, as your Father's, as yours, as due to you from the first. For, before you were, saith He, these things had been prepared, and made ready for you, forasmuch as I knew you would be such as you are.

Matthew 25:34-40 — Homily on the Gospel of Matthew 79

Then, in order that thou mayest see in another way also the justice of the sentence, He first praises them that have done right, and saith, "Come, ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world. For I was an hungered, and ye gave me meat," and all that follows. For that they may not say, we had it not, He condemns them by their fellow-servants; like as the virgins by the virgins, and the servant that was drunken and gluttonous by the faithful servant, and him that buried his talent, by them that brought the two, and each one of them that continue in sin, by them that have done right. And here, however, it is of an equal; for he compares rich with rich, and poor with poor. And not in this way only doth He show the sentence justly passed, by their fellow-servants having done what was right when in the same circumstances, but also by their not being obedient so much as in these things in which poverty was no hindrance; as, for instance, in giving drink to the thirsty, in looking upon him that is in bonds, in visiting the sick. And when He had commended them that had done right, He shows how great was originally His bond of love towards them. For, "Come," saith He, "ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." To how many good things is this same equivalent, to be blessed, and blessed of the Father? And wherefore were they counted worthy of such great honors? What is the cause? "I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink;" and what follows.

Matthew 25:35 — Homily on the Gospel of Matthew 79

And in return for what do they receive such things? For the covering of a roof, for a garment, for bread, for cold water, for visiting, for going into the prison. For indeed in every case it is for what is needed; and sometimes not even for that. For surely, as I have said, the sick and he that is in bonds seeks not for this only, but the one to be loosed, the other to be delivered from his infirmity. But He, being gracious, requires only what is within our power, or rather even less than what is within our power, leaving to us to exert our generosity in doing more.

Matthew 25:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But if they are His brethren, why does He call them the least? Because they are lowly, poor, and outcast. By these He means not only the monks who have retired to the mountains, but every believer though he should be secular, though an hungred, or the like, yet He would have him obtain merciful succours, for baptism and communication of the Divine mysteries makes him a brother.

Matthew 25:41 — Homily on the Gospel of Matthew 79

But to the others He saith, "Depart from me, ye cursed," (no longer of the Father; for not He laid the curse upon them, but their own works), "into the everlasting fire, prepared," not for you, but "for the devil and his angels." For concerning the kingdom indeed, when He had said, "Come, inherit the kingdom," He added, "prepared for you before the foundation of the world;" but concerning the fire, no longer so, but, "prepared for the devil." I, saith He, prepared the kingdom for you, but the fire no more for you, but "for the devil and his angels;" but since ye cast yourselves therein, impute it to yourselves. And not in this way only, but by what follows also, like as though He were excusing Himself to them, He sets forth the causes.

Matthew 25:42-43 — Homily on the Gospel of Matthew 79

"For I was an hungered, and ye gave me no meat." For though He that came to thee had been thine enemy, were not His sufferings enough to have overcome and subdued even the merciless? hunger, and cold, and bonds, and nakedness, and sickness, and to wander everywhere houseless? These things are sufficient even to destroy enmity. But ye did not these things even to a friend, being at once friend, and benefactor, and Lord. Though it be a dog we see hungry, often we are overcome; and though we behold a wild beast, we are subdued; but seeing the Lord, art thou not subdued? And wherein are these things worthy of defense? But mark them, how they are destitute not of one or two things only, but of all. For not only did they fail to feed the hungry, or clothe the naked; but not even did they visit the sick, which was an easier thing. And mark how easy are His injunctions. He said not, "I was in prison, and ye set me free; I was sick, and ye raised me up again;" but, "ye visited me," and, "ye came unto me." And neither in hunger is the thing commanded grievous. For no costly table did He seek, but what is needful only, and His necessary food, and He sought in a suppliant's garb, so that all things were enough to bring punishment on them; the easiness of the request, for it was bread; the pitiable character of Him that requesteth, for He was poor; the sympathy of nature, for He was a man; the desirableness of the promise, for He promised a kingdom; the fearfulness of the punishment, for He threatened hell. The dignity of the one receiving, for it was God, who was receiving by the poor; the surpassing nature of the honor, that He vouchsafed to condescend so far; His just claim for what they bestowed, for of His own was He receiving. But against all these things covetousness once for all blinded them that were seized by it; and this though so great a threat was set against it.

Matthew 25:42 — Homily on the Gospel of Matthew 81

And things here are like this; but let us speak also of the day to come. For though they give not heed, yet it is necessary for us to speak. In the day to come then, one will see everywhere such men as these undergoing punishment. For when He saith, "I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink;" He is punishing these; and when He saith, "Depart into the eternal fire prepared for the devil," He is sending thither them that make a bad use of riches. And the wicked servant, who gives not to his fellow-servants the goods of his Lord, is of the number of these men, and he that buried his talent, and the five virgins.

Matthew 25:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Thus convicted by the words of the Judge, they make answer submissively, Lord, when saw we thee &c.

Matthew 25:45 — Homily on the Gospel of Matthew 88

But art thou ashamed to hear that Christ beggeth? Rather be ashamed when thou dost not give to Him begging of thee. For this is shame, this is vengeance and punishment. Since for Him to beg is of His goodness, wherefore we ought even to glory therein; but for thee not to give, is of thy inhumanity. But if thou believe not now, that in passing by a poor man that is a believer, thou passest by Him, thou wilt believe it then, when He will bring thee into the midst and say, "Inasmuch as ye did it not to these, ye did it not to me." But God forbid that we should so learn it, and grant rather that we may believe now, and bring forth fruit, and hear that most blessed voice that bringeth us into the kingdom.

Matthew 25:45 — Homily on the Gospel of Matthew 79

For further back also He saith, that they who receive not such as these shall suffer more grievous things than Sodom; and here He saith, "Inasmuch as ye did it not unto one of the least of these my brethren, ye did it not unto me." What sayest Thou? they are Thy brethren; and how dost Thou call them least? Why, for this reason they are brethren, because they are lowly, because they are poor, because they are outcast. For such doth He most invite to brotherhood, the unknown, the contemptible, not meaning by these the monks only, and them that have occupied the mountains, but every believer; though he be a secular person, yet if he be hungry, and famishing, and naked, and a stranger, His will is he should have the benefit of all this care. For baptism renders a man a brother, and the partaking of the divine mysteries. So for this cause, while the one are punished justly, the others are crowned by grace. For though they had done ten thousand things, the munificence were of grace, that in return for services so small and cheap, such a heaven, and a kingdom, and so great honor, should be given them.

Matthew 25:45 — Homily on the Gospel of Matthew 50

Wouldest thou do honor to Christ's body? Neglect Him not when naked; do not while here thou honorest Him with silken garments, neglect Him perishing without of cold and nakedness. For He that said, "This is my body," and by His word confirmed the fact, this same said, "Ye saw me an hungered, and fed me not;" and, "Inasmuch as ye did it not to one of the least of these, ye did it not to me." For This indeed needs not coverings, but a pure soul; but that requires much attention. Let us learn therefore to be strict in life, and to honor Christ as He Himself desires. For to Him who is honored that honor is most pleasing, which it is His own will to have, not that which we account best. Since Peter too thought to honor Him by forbidding Him to wash his feet, but his doing so was not an honor, but the contrary. Even so do thou honor Him with this honor, which He ordained, spending thy wealth on poor people. Since God hath no need at all of golden vessels, but of golden souls.

Matthew 26:1-2 — Homily on the Gospel of Matthew 79

"And it came to pass, when Jesus had finished these sayings, He said unto His disciples, Ye know that after two days is the passover, and the Son of Man is betrayed to be crucified." In good season again doth He speak of the passion, when He had reminded them of the kingdom, and of the recompense there, and of the deathless punishment; as though He had said, Why are ye afraid at the dangers that are for a season, when such good things await you? But mark thou, I pray thee, how He hath in all His first sayings after a new manner worked up and thrown into the shade what was most painful to them. For He said not, Ye know that after two days I am betrayed, but, "Ye know that after two days is the passover," to show that what is done is a mystery and that a feast and celebration is being kept for the salvation of the world, and that with foreknowledge He suffered all. So then, as though this were sufficient consolation for them, He did not even say anything to them now about a resurrection; for it was superfluous, after having discoursed so much about it, to speak of it again. And moreover, as I said, He shows that even His very passion is a deliverance from countless evils, having by the passover reminded them of the ancient benefits in Egypt.

Matthew 26:3 — Homily on the Gospel of Matthew 79

"Then were assembled together the chief priests, and the scribes, and the elders of the people, in the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtlety, and kill Him. But they said, Not on the feast day, lest there be an uproar among the people." Seest thou the unspeakable corruption of the Jewish state? Attempting unlawful acts, they come to the high priest, desiring to obtain their authority from that quarter, whence they ought to have found hindrance. And how many high priests were there? For the law wills there should be one, but then there were many. Whence it is manifest, that the Jewish constitution had begun to dissolve. For Moses, as I said, commanded there should be one, and that when he was dead there should be another, and by the life of this person He measured the banishment of them that had involuntarily committed manslaughter. How then were there at that time many high priests? They were afterwards made for a year. And this the evangelist declared, when he was speaking of Zacharias, saying, that he was of the course of Abia. Those therefore doth he here call high priests, who had been high priests.

Matthew 26:4-5 — Homily on the Gospel of Matthew 79

What did they consult together? That they might seize Him secretly, or that they might put Him to death? Both; for they feared the people. Wherefore also they waited for the feast to be past; for "they said, Not on the feast day." For the devil, lest he should make the passion conspicuous, was not willing it should take place at the passover; but they, lest there should be an uproar. Mark them then ever fearing, not the ills from God, neither lest any greater pollution should arise to them from the season, but in every case the ills from men.

Matthew 26:5 — Homily on the Gospel of Matthew 79

Yet for all this, boiling with anger, they changed their purpose again. For though they had said, "Not at the feast time;" when they found the traitor, they waited not for the time, but slew Him at the feast. But why did they take Him then? They were boiling with rage, as I said; and they expected then to find Him, and all things they did as blinded. For though He Himself made the greatest use of their wickedness for His own dispensation, they were not surely for this guiltless, but deserving of inflictions without number for their temper of mind. At least when all should be set free, even the guilty, then these men slew the guiltless, Him that had conferred on them countless benefits, and who for a time had neglected the Gentiles for their sake.

Matthew 26:6-7 — Homily on the Gospel of Matthew 80

This woman seems indeed to be one and the same with all the evangelists, yet she is not so; but though with the three she doth seem to me to be one and the same, yet not so with John, but another person, one much to be admired, the sister of Lazarus. But not without purpose did the evangelist mention the leprosy of Simon, but in order that He might show whence the woman took confidence, and came unto Him. For inasmuch as the leprosy seemed a most unclean disease, and to be abhorred, and yet she saw Jesus had both healed the man (for else He would not have chosen to have tarried with a leper), and had gone into his house; she grew confident, that He would also easily wipe off the uncleanness of her soul. And not for nought doth He name the city also, Bethany, but that thou mightest learn, that of His own will He cometh to His passion. For He who before this was fleeing through the midst of them; then, at the time when their envy was most kindled, comes near within about fifteen furlongs; so completely was His former withdrawing Himself a part of a dispensation. The woman therefore having seen Him, and having taken confidence from thence came unto Him. For if she that had the issue of blood, although conscious to herself of nothing like this, yet because of that natural seeming uncleanness, approached Him trembling and in fear; much more was it likely this woman should be slow, and shrink back because of her evil conscience. Wherefore also it is after many women, the Samaritan, the Canaanite, her that had the issue of blood, and other besides, that she cometh unto Him, being conscious to herself of much impurity; and then not publicly but in a house. And whereas all the others were coming unto Him for the healing of the body alone, she came unto Him by way of honor only, and for the amendment of the soul. For neither was she at all afflicted in body, so that for this most especially one might marvel at her. And not as to a mere man did she come unto Him; for then she would not have wiped His feet with her hair, but as to one greater than man can be. Therefore that which is the most honorable member of the whole body, this she laid at Christ's feet, even her own head.

Matthew 26:8-9 — Homily on the Gospel of Matthew 80

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

Matthew 26:10-13 — Homily on the Gospel of Matthew 80

But though they thus thought, He knowing her intention suffers her. For indeed great was her reverence, and unspeakable her zeal; wherefore of this exceeding condescension, He permitted the oil to be poured even on His head. For if He refused not to become man, and to be borne in the womb, and to be fed at the breast, why marvellest thou, if He doth not utterly reject this? For like as the Father suffered a savor of meat, and smoke, even so did He the harlot, accepting, as I have already said, her intention. For Jacob too anointed a pillar to God, and oil was offered in the sacrifices, and the priests were anointed with ointment. But the disciples not knowing her purpose found fault unseasonably, and by the things they laid to her charge, they show the woman's munificence. For saying, that it might have been sold for three hundred pence, they showed how much this woman had spent on the ointment, and how great generosity she had manifested. Wherefore He also rebuked them, saying, "Why trouble ye the woman?" And He adds a reason, as it was His will again to put them in mind of His passion, "For she did it," He said, "for my burial." And another reason. "For ye have the poor always with you, but me ye have not always;" and, "Wheresoever the gospel shall be preached, that shall be told also which this woman hath done." Seest thou how again He declares beforehand the going forth unto the Gentiles, in this way also consoling them for His death, if after the cross His power was so to shine forth, that the Gospel should be spread abroad in every part of the earth. Who then is so wretched as to set his face against so much truth? For lo! what He said is come to pass, and to whatever part of the earth thou mayest go, thou wilt see her celebrated. And yet neither was the person that did it distinguished, nor had what was done many witnesses, neither was it in a theatre, but in a house, that it took place, the disciples only being present. Who then proclaimed it, and caused it to be spread abroad? It was the power of Him who is speaking these words. And while of countless kings and generals the noble exploits even of those whose memorials remain have sunk into silence; and having overthrown cities, and encompassed them with walls, and set up trophies, and enslaved many nations, they are not known so much as by hearsay, nor by name, though they have both set up statues, and established laws; yet that a woman who was a harlot poured out oil in the house of some leper, in the presence of ten men, this all men celebrate throughout the world; and so great a time has passed, and yet the memory of that which was done hath not faded away, but alike Persians and Indians, Scythians and Thracians, and Sarmatians, and the race of the Moors, and they that dwell in the British Islands, spread abroad that which was done secretly in a house by a woman that had been a harlot. Great is the loving-kindness of the Lord. He endureth an harlot, an harlot kissing his feet, and moistening them with oil, and wiping them with her hair, and He receives her, and reproves them that blame her. For neither was it right that for so much zeal the woman should be driven to despair. But mark thou this too, how far they were now raised up above the world, and forward in almsgiving. And why was it He did not merely say, "She hath wrought a good work," but before this, "Why trouble ye the woman?" That they might learn not at the beginning to require too high principles of the weaker sort. Therefore neither doth He examine the act merely itself by itself, but taking into account the person of the woman. And indeed if He had been making a law, He would not have brought in the woman, but that thou mightest learn that for her sake these things were said, that they might not mar her budding faith, but rather cherish it, therefore He saith it, teaching us whatever good thing may be done by any man, though it be not quite perfect, to receive it, and encourage it, and advance…

Matthew 26:10-11 — Homily on the Gospel of Matthew 50

Why then doth He Himself say, "The poor always ye have with you, but me ye have not always?" Why, for this reason most of all should we give alms, that we have Him not always an hungered, but in the present life only. But if thou art desirous to learn also the whole meaning of the saying, understand that this was said not with a view to His disciples, although it seem so, but to the woman's weakness. That is, her disposition being still rather imperfect, and they doubting about her; to revive her He said these things. For in proof that for her comfort He said it, He added, "Why trouble ye the woman?" And with regard to our having Him really always with us, He saith, "Lo, I am with you alway, even unto the end of the world." From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.

Matthew 26:14-16 — Homily on the Gospel of Matthew 80

"Then went one of the twelve, he that was called Judas Iscariot, unto the chief priests, and said unto them, What will ye give me, and I will deliver Him unto you?" Then. When? When these things were spoken, when He had said, it is for my burial, and not even thereby was he moved to compunction, neither when he heard that the Gospel should be preached everywhere did he fear (and yet it was the language of unspeakable power), but when women showed so much honor, and women that had been harlots, then he wrought the devil's works. But what can be the reason they mention his surname? Because there was also another Judas. And they do not shrink from saying, He was of the twelve; so entirely do they hide none of those things which seem to be matters of reproach. And yet they might have said merely this, that he was one of the disciples, for there were others besides. But now they add, of the twelve, as though they had said, of the first company of those selected as the best, of them with Peter and John. Because for one thing did they care, for truth alone, not for concealing what things were done. For this cause many of the signs they pass by, but of the things that appear to be matters of reproach they conceal nothing; but though it be word, though it be deed, though it be what you will of this kind, they proclaim it with confidence. And not these only, but even John himself, who utters the higher doctrines. For he most of all tells us of the affronts and the reproachful things that were done unto Him. And see how great is the wickedness of Judas, in that he comes unto them of his own accord, in that he does this for money, and for such a sum of money. But Luke saith, that he conferred with the chief captains. For after that the Jews became seditious, the Romans set over them those that should provide for their good order. For their government had now undergone a change according to the prophecy. To these then he went and said, "What will ye give me, and I will deliver him unto you. And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to betray Him." For indeed he was afraid of the multitude, and desired to seize him alone. Oh madness! how did covetousness altogether blind him! For he that had often seen Him when He went through the midst, and was not seized, and when He afforded many demonstrations of His Godhead and power, looked to lay hold on Him; and this while He was using like a charm for him so many, both awful and soothing words, to put an end to this evil thought. For not even at the supper did He forbear from this care of him, but unto the last day discoursed to him of these things. But he profited nothing. Yet not for that did the Lord cease to do His part. Knowing this, then, let us also not intermit to do all things unto them that sin and are remiss, warning, teaching, exhorting, admonishing, advising, though we profit nothing. For Christ indeed foreknew that the traitor was incorrigible, yet nevertheless He ceased not to supply what could be done by Himself, as well admonishing as threatening and bewailing over him, and nowhere plainly, nor openly, but in a concealed way. And at the very time of the betrayal, He allowed him even to kiss Him, but this benefited him nothing. So great an evil is covetousness, this made him both a traitor, and a sacrilegious robber.

Matthew 26:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Then, when, that is, he heard that this Gospel should be preached every where; for that made him afraid, as it was indeed a mark of unspeakable power. One of the twelve, as much as to say, of that first band who are elected for preeminent merit1.

Matthew 26:15 — Homily on the Gospel of Matthew 81

For what would the madman do like this? He poured not forth foam out of his mouth, but he poured forth the murder of his Lord. He distorted not his hands, but stretched them out for the price of precious blood. Wherefore his madness was greater, because he was mad being in health. But he doth not utter, sayest thou, sounds without meaning. And what is more without meaning than this language, "What will ye give me, and I will deliver Him unto you?" "I will deliver," the devil spake by that mouth. But he did not smite the ground with his feet struggling? Nay, how much better so to struggle, than thus to stand upright. But sayest thou, he did not cut himself with stones? Yet how much better, than to do such things as these!

Matthew 26:17 — Homily on the Gospel of Matthew 81

By the first day of the feast of unleavened bread, he means the day before that feast for they are accustomed always to reckon the day from the evening, and he makes mention of this in which in the evening the passover must be killed; for on the fifth day of the week they came unto Him. And this one calls the day before the feast of unleavened bread, speaking of the time when they came to Him, and another saith on this wise, "Then came the day of unleavened bread, when the passover must be killed;" by the word "came," meaning this, it was nigh, it was at the doors, making mention plainly of that evening. For they began with the evening, wherefore also each adds, when the passover was killed. And they say, "Where wilt Thou that we prepare for Thee to eat the passover?" So even from this it is manifest, that He had no house, no place of sojourning; and I suppose neither had they. For surely they would have entreated him to come there. But neither had they any, having now parted with all things. But wherefore did He keep the passover? To indicate by all things unto the last day, that He is not opposed to the law.

Matthew 26:18 — Homily on the Gospel of Matthew 81

And for what possible reason doth He send them to an unknown person? To show by this also that He might have avoided suffering. For He who prevailed over this man's mind, so that he received them, and that by words; what would He not have done with them that crucified Him, if it had been His will not to suffer? And what He did about the ass, this He did here also. For there too He saith, "If any man say aught unto you, ye shall say, that the Lord hath need of them;" and so likewise here, "The Master saith, I will keep the passover at thy house." But I marvel not at this only, that he received Him, being unknown, but that expecting to bring upon himself such enmity and implacable hostility, he despised the enmity of the multitude. After this, because they knew him not, He gave them a sign, like as the prophet touching Saul, saying, "Thou shall find one going up and carrying a bottle;" and here, "carrying a pitcher." And see again the display of his power. For He did not only say, "I will keep the passover," but He adds another thing also, "My time is at hand." And this He did, at once continually reminding His disciples of the passion, so that exercised by the frequency of the prediction, they should be prepared for what was to take place; and at the same time to show to themselves, and to him that was receiving Him, and to all the Jews, which I have often mentioned, that not involuntarily doth He come to His passion. And He adds, "with my disciples," in order that both the preparation should be sufficient, and that the man should not suppose that He was concealing Himself.

Matthew 26:20 — Homily on the Gospel of Matthew 81

"Now when the even was come, He sat down with the twelve disciples." Oh the shamelessness of Judas! For he too was present there, and came to partake both of the mysteries, and of the meal, and is convicted at the very table, when although he had been a wild beast, he would have become tame. For this cause the evangelist also signifies, that while they are eating, Christ speaks of His betrayal, that both by the time and by the table he might show the wickedness of the traitor.

Matthew 26:21 — Homily on the Gospel of Matthew 81

For when the disciples had done, as Jesus had appointed them, "when the even was come, He sat down with the twelve. And as they did eat, He said," we are told, "Verily, I say unto you, that one of you shall betray me." And before the supper, He had even washed his feet. And see how He spares the traitor. For He said not, such a one shall betray me; but, "one of you," so as again to give him power of repentance by concealment. And He chooseth to alarm all, for the sake of saving this man. Of you, the twelve, saith He, that are everywhere present with me, whose feet I washed, to whom I promised so many things.

Matthew 26:22 — Homily on the Gospel of Matthew 81

Intolerable sorrow thereupon seized that holy company. And John indeed saith, they "were in doubt, and looked one upon another," and each of them asked in fear concerning himself, although conscious to themselves of no such thing. But this evangelist saith, that "being exceeding sorrowful, they began every one of them to say unto Him, Is it I, Lord?" Mark at what time He discovered him. It was when it was His will to deliver the rest from this trouble, for they were even dead with the fear, wherefore also they were instant with their questions. But not only as desiring to deliver them from their distress He did this, but also as willing to amend the traitor. For since after having often heard it generally, he continued incorrigible, being past feeling, He being minded to make him feel more, takes off his mask.

Matthew 26:23 — Homily on the Gospel of Matthew 81

For when being sorrowful they began to say, "Is it I, Lord?" He answered and said, "He that dippeth with me in the dish, the same shall betray me." Now some say that he was so bold as not to honor his Master, but to dip with Him: but to me Christ seems to have done this too, to shame him the more, and bring him over to a better disposition. For this act again has something more in it. But these things we ought not to pass by at random, but they should be infixed in our minds, and wrath would find no place at any time. For who, bearing in mind that supper, and the traitor sitting at meat with the Saviour of all, and Him who was to be betrayed thus meekly reasoning, would not put away all venom of wrath and anger? See at any rate how meekly He conducts Himself towards him.

Matthew 26:24 — Homily on the Gospel of Matthew 81

"The Son of Man goeth, as it is written of Him, but woe to the man by whom the Son of Man is betrayed. It had been good for that man if he had not been born." And these things again He said, both to restore the disciples, that they might not think the thing was a sign of weakness, and to amend the traitor. "But woe unto that man by whom the Son of Man is betrayed! it had been good for that man if he had not been born." See again in His rebukes His unspeakable meekness. For not even here with invective, but more in the way of compassion, doth He apply what He saith, but in a disguised way again. But some one will say, Yet if it was written that He was to suffer these things, wherefore is Judas blamed, for he did the things that were written? But not with this intent, but from wickedness. For if thou inquire not concerning the motive, thou wilt deliver even the devil from the charges against him. But these things are not, they are not so. For both the one and the other are deserving of countless punishments, although the world was saved. For neither did the treason of Judas work out salvation for us, but the wisdom of Christ, and the good contrivance of His fair skill, using the wickednesses of others for our advantage. "What then," one may say, "though Judas had not betrayed Him, would not another have betrayed Him?" And what has this to do with the question? "Because if Christ must needs be crucified, it must be by the means of some one, and if by some one, surely by such a person as this. But if all had been good, the dispensation in our behalf had been impeded." Not so. For the All wise knows how He shall bring about our benefits, even had this happened. For His wisdom is rich in contrivance, and incomprehensible. So for this reason, that no one might suppose that Judas had become a minister of the dispensation, He declares the wretchedness of the man.

Matthew 26:25 — Homily on the Gospel of Matthew 81

But let us see what saith this wretched man, when convicted by his Master. What then saith he? "Is it I, Rabbi?" And why did he not ask this from the beginning? He thought to escape knowledge by its being said, "one of you;" but when He had made him manifest, he ventured again to ask, confiding in the clemency of his Master, that He would not convict him. O blindness! Whereunto hath it led him? Such is covetousness, it renders men fools and senseless, yea reckless, and dogs instead of men, or rather even more fierce than dogs, and devils after being dogs. This man at least received unto him the devil even when plotting against him, but Jesus, even when doing him good, he betrayed, having already become a devil in will. For such doth the insatiable desire of gain make men, out of their mind, frenzy-smitten, altogether given up to gain, as was the case even with Judas. And yet He might have said, O thou unholy, thou all unholy one; accursed, and profane; so long a time in travail with mischief, who hast gone thy way, and made satanical compacts, and hast agreed to receive money, and hast been convicted by me too, dost thou yet dare to ask? But none of these things did He say; but how? "Thou sayest." Fixing for us bounds and rules of long suffering.

Matthew 26:26 — Homily on the Gospel of Matthew 82

Ah! how great is the blindness of the traitor! Even partaking of the mysteries, he remained the same; and admitted to the most holy table, he changed not. And this Luke shows by saying, that after this Satan entered into him, not as despising the Lord's body, but thenceforth laughing to scorn the traitor's shamelessness. For indeed his sin became greater from both causes, as well in that he came to the mysteries with such a disposition, as that having approached them, he did not become better, either from fear, or from the benefit, or from the honor. But Christ forbad him not, although He knew all things, that thou mightest learn that He omits none of the things that pertain to correction. Wherefore both before this, and after this, He continually admonished him, and checked him, both by deeds, and by words; both by fear, and by kindness; both by threatening, and by honor. But none of these things withdrew him from that grievous pest. Wherefore thenceforth He leaves him, and by the mysteries again reminds the disciples of His being slain, and in the midst of the meal His discourse is of the cross, by the continual repeating of the prediction, making His passion easy to receive. For if, when so many things had been done and foretold, they were troubled; if they had heard none of these things, what would they not have felt? "And as they were eating, He took bread, and brake it." Why can it have been that He ordained this sacrament then, at the time of the passover? That thou mightest learn from everything, both that He is the lawgiver of the Old Testament, and that the things therein are foreshadowed because of these things. Therefore, I say, where the type is, there He puts the truth. But the evening is a sure sign of the fullness of times, and that the things were now come to the very end. And He gives thanks, to teach us how we ought to celebrate this sacrament, and to show that not unwillingly doth He come to the passion, and to teach us whatever we may suffer to bear it thankfully, thence also suggesting good hopes. For if the type was a deliverance from such bondage, how much more will the truth set free the world, and will He be delivered up for the benefit of our race. Wherefore, I would add, neither did He appoint the sacrament before this, but when henceforth the rites of the law were to cease. And thus the very chief of the feasts He brings to an end, removing them to another most awful table, and He saith, "Take, eat, This is my body, Which is broken for many." And how were they not confounded at hearing this? Because He had before told unto them many and great things touching this.

Matthew 26:28 — Homily on the Gospel of Matthew 82

Wherefore that He establishes no more, for they had heard it sufficiently, but he speaks of the cause of His passion, namely, the taking away of sins. And He calls it blood of a New Testament, that of the undertaking, the promise, the new law. For this He undertook also of old, and this comprises the Testament that is in the new law. And like as the Old Testament had sheep and bullocks, so this has the Lord's blood. Hence also He shows that He is soon to die, wherefore also He made mention of a Testament, and He reminds them also of the former Testament, for that also was dedicated with blood. And again He tells the cause of His death, "which is shed for many for the remission of sins;" and He saith, "Do this in remembrance of me." Seest thou how He removes and draws them off from Jewish customs. For like as ye did that, He saith, in remembrance of the miracles in Egypt, so do this likewise in remembrance of me. That was shed for the preservation of the firstborn, this for the remission of the sins of the whole world. For, "This," saith He, "is my blood, which is shed for the remission of sins." But this He said, indicating thereby, that His passion and His cross are a mystery, by this too again comforting His disciples. And like as Moses saith, "This shall be to you for an everlasting memorial," so He too, "in remembrance of me," until I come. Therefore also He saith, "With desire I have desired to eat this passover," that is, to deliver you the new rites, and to give a passover, by which I am to make you spiritual. And He Himself drank of it. For lest on hearing this, they should say, What then? do we drink blood, and eat flesh? and then be perplexed (for when He began to discourse concerning these things, even at the very sayings many were offended), therefore lest they should be troubled then likewise, He first did this Himself, leading them to the calm participation of the mysteries. Therefore He Himself drank His own blood. What then must we observe that other ancient rite also? some one may say. By no means. For on this account He said, "Do this," that He might withdraw them from the other. For if this worketh remission of sins, as it surely doth work it, the other is now superfluous. As then in the case of the Jews, so here also He hath bound up the memorial of the benefit with the mystery, by this again stopping the mouths of heretics. For when they say, Whence is it manifest that Christ was sacrificed? together with the other arguments we stop their mouths from the mysteries also. For if Jesus did not die, of what are the rites the symbols? Seest thou how much diligence hath been used, that it should be ever borne in mind that He died for us? For since the Marcionists, and Valentinians, and Manichaeans were to arise, denying this dispensation, He continually reminds us of the passion even by the mysteries, (so that no man should be deceived); at once saving, and at the same time teaching by means of that sacred table. For this is the chief of the blessings; wherefore Paul also is in every way pressing this.

Matthew 26:29 — Homily on the Gospel of Matthew 82

Then, when He had delivered it, He saith, "I will not drink of the fruit of this wine, until that day when I drink it new with you in my Father's kingdom." For because He had discoursed with them concerning passion and cross, He again introduces what He has to say of His resurrection, having made mention of a kingdom before them, and so calling His own resurrection. And wherefore did He drink after He was risen again? Lest the grosser sort might suppose the resurrection was an appearance. For the common sort made this an infallible test of His having risen again. Wherefore also the apostles also persuading them concerning the resurrection say this, "We who did eat and drink with Him." To show therefore that they should see Him manifestly risen, again, and that He should be with them once more, and that they themselves shall be witnesses to the things that are done, both by sight, and by act, He saith, "Until I drink it new with you," you bearing witness. For you shall see me risen again. But what is "new." In a new, that is, a strange manner, not having a passible body, but now immortal and incorruptible, and not needing food. It was not then for want that He both ate and drank after the resurrection, for neither did His body need these things any more, but for the full assurance of His resurrection. And wherefore did He not drink water after He was risen again, but wine. To pluck up by the roots another wicked heresy. For since there are certain who use water in the mysteries; to show that both when He delivered the mysteries He had given wine, and that when He had risen and was setting before them a mere meal without mysteries, He used wine, "of the fruit," He saith, "of the vine." But a vine produces wine, not water.

Matthew 26:30 — Homily on the Gospel of Matthew 82

"And when they had sung an hymn, they went out unto the Mount of Olives." Let them hear this, as many as, like swine eating at random, rudely spurn the natural table, and rise up in drunkenness, whereas it were meet to give thanks, and end with an hymn. Hear this, as many as wait not again for the last prayer of the mysteries, for this is a symbol of that. He gave thanks before He gave it to His disciples, that we also may give thanks. He gave thanks, and sang an hymn after the giving, that we also may do this selfsame thing. But for what reason doth He go forth unto the mountain? Making Himself manifest, that He may be taken, in order not to seem to hide himself. For He hastened to go to the place which was also known to Judas.

Matthew 26:31 — Homily on the Gospel of Matthew 82

Then "He saith unto them, All ye shall be offended in me." After this He mentions also a prophecy, "For it is written, I will smite the shepherd, and the sheep shall be scattered abroad:" at once persuading them ever to give heed to the things that are written, and at same time making it plain that He was crucified, according to God's purpose; and by everything showing He was no alien from the old covenant, nor from the God preached therein, but that what is done is a dispensation, and that the prophets all proclaimed all things beforehand from the beginning that are comprised in the matter, so that they be quite confident about the better things also. And He teaches us to know what the disciples were before the crucifixion, what after the crucifixion. For indeed they who, when He was crucified, were not able so much as to stand their ground, these after His death were mighty, and stronger than adamant. And this self-same thing is a demonstration of His death, the fright and cowardice, I mean, of His disciples. For if when so many things have been both done and said, still some are shameless, and say that He was not crucified; if none of these things had come to pass, to what pitch of wickedness would they not have proceeded? So for this reason, not by His own sufferings only, but by what took place with respect to the disciples, He confirms the word concerning His death, and by the mysteries also, in every way confounding those that are diseased with the pest of Marcion. For this reason He suffers even the chief apostle to deny Him. But if He was not bound nor crucified, whence sprung the fear to Peter, and to the rest of the apostles.

Matthew 26:32 — Homily on the Gospel of Matthew 82

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

Matthew 26:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

What sayest thou, Peter? The Prophet says, The sheep shall be scattered abroad, and Christ has confirmed it, yet thou sayest, Never. When He said, One of you shall betray me, thou fearedst for thyself, although thou wert not conscious of such a thought; now when He openly affirms, All ye shall be offended, you deny it. But because when he was relieved of the anxiety he had concerning the betrayal, he grew confident concerning the rest, he therefore says thus, I will never be offended.

Matthew 26:33-35 — Homily on the Gospel of Matthew 82

"But Peter answered and said, Though all men should be offended because of Thee, yet will I never be offended." What sayest thou, O Peter? the prophet said, "The sheep shall be scattered;" Christ hath confirmed the saying, and sayest thou, No? Is not what passed before enough, when Thou saidst, "Far be it from Thee," and thy mouth was stopped? For this then He suffers him to fall, teaching him thereby to believe Christ in all things, and to account His declaration more trustworthy than one's own conscience. And the rest too reaped no small benefit from his denial, having come to know man's weakness, and God's truth. For when He foretells anything, we must no longer be subtle, nor lift up ourselves above the common sort. For, "thy rejoicing," it is said, "thou shall have in thyself, and not in another." For where he should have prayed, and have said, Help us, that we be not cut off, he is confident in himself, and saith, "Though all men should be offended in Thee, yet will I never;" though all should undergo this, I shall not undergo it, which led him on by little and little to self-confidence. Christ then, out of a desire to put down this, permitted his denial. For since he neither submitted to Him nor the prophet (and yet for this intent He brought in the prophet besides, that they may not gainsay), but nevertheless since he submitted not to His words, he is instructed by deeds. And He said sharply reproving him, and showing that his fall was more grievous than the rest, and needed more help. For the matters of blame were two; both that he gainsaid; and, that he set himself before the other; or rather a third too, namely, that he attributed all to himself. To cure these things then, He suffered the fall to take place, and for this cause also leaves the others, and addresses Himself earnestly to him. For, "Simon," saith He, "Simon, behold Satan hath desired to have you that he may sift you as wheat;" that is, that he may trouble, confound, tempt you; but "I have prayed for thee, that thy faith fail not." And why, if Satan desired all, did He not say concerning all, I have prayed for you? Is it not quite plain that it is this, which I have mentioned before, that it is as reproving him, and showing that his fall was more grievous than the rest, that He directs His words to him? And wherefore said He not, But I did not suffer it, rather than, "I have prayed?" He speaks from this time lowly things, on His way to His passion, that He may show His humanity. For He that has built His church upon Peter's confession, and has so fortified it, that ten thousand dangers and deaths are not to prevail over it; He that hath given him the keys of Heaven, and hath put him in possession of so much authority, and in no manner needed a prayer for these ends (for neither did He say, I have prayed, but with His own authority, "I will build my church, and I will give thee the keys of Heaven"), how should He need to pray, that He might brace up the shaken soul of a single man? Wherefore then did He speak in this way? For the cause which I mentioned, and because of their weakness, for they had not as yet the becoming view of Him. How then was it that He denied? he said not, that thou mayest not deny, but that thy faith fail not, that thou perish not utterly. For this came from His care. For indeed fear had driven out all else, for it was beyond measure, and it became beyond measure, since God had to an exceeding degree deprived him of His help, and He did exceedingly deprive him thereof, because there was to an exceeding degree in him the passion of self-will and contradiction. In order then that He might pluck it up by the roots, therefore He suffered the terror to overtake him. For in proof that this passion was grievous in him, he was not content with his former words, gainsaying both prophet and Christ, but also after these things when Christ had said unto him, "Verily I say unto thee, that this night, before the cock crow, thou shalt deny…

Matthew 26:36 — Homily on the Gospel of Matthew 83

Because they clung to Him inseparably, therefore He saith, "Tarry ye here, while I go away and pray." For it was usual with Him to pray apart from them. And this He did teaching us in our prayers, to prepare silence for ourselves and great retirement.

Matthew 26:37-38 — Homily on the Gospel of Matthew 83

And He takes with Him the three, and saith unto them, "my soul is exceeding sorrowful, even unto death." Wherefore doth He not take all with Him? That they might not be cast down; but these He taketh that had been spectators of His glory.

Matthew 26:39-41 — Homily on the Gospel of Matthew 83

However, even these He dismisses: "And He went on a little farther, and prayeth, saying, Father, if it be possible, let this cup pass from me; nevertheless not as I will, but as Thou wilt. And He cometh unto them, and findeth them sleeping, and saith unto Peter, What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak." And He prays with earnestness, in order that the thing might not seem to be acting. And sweats flow over him for the same cause again, even that the heretics might not say this, that He acts the agony. Therefore there is a sweat like drops of blood, and an angel appeared strengthening Him, and a thousand sure signs of fear, lest any one should affirm the words to be feigned. For this cause also was this prayer. By saying then, "If it be possible, let it pass from me," He showed His humanity; but by saying, "Nevertheless not as I will, but as Thou wilt," He showed His virtue and self-command, teaching us even when nature pulls us back, to follow God. For since it was not enough for the foolish to show His face only, He uses words also. Again, words sufficed not alone, but deeds likewise were needed; these also He joins with the words, that even they who are in a high degree contentious may believe, that He both became man and died. For if, even when these things are so, this be still disbelieved by some, much more, if these had not been. See by how many things He shows the reality of the incarnation: by what He speaks, by what He suffers. After that He cometh and saith to Peter, as it is said, "What, couldest thou not watch one hour with me?" All were sleeping, and He rebukes Peter, hinting at him, in what He spake. And the words, "with me," are not employed without reason; it is as though He had said, Thou couldest not watch with me one hour, and wilt thou lay down thy life for me? and what follows also, intimates this self-same thing. For "Watch," saith He, "and pray not to enter into temptation." See how He is again instructing them not to be self-confident, but contrite in mind, and to be humble, and to refer all to God.

Matthew 26:40 — Homily on the Gospel of Matthew 83

Not without reason doth He inveigh against Peter most, although the others also had slept; but to make him feel by this also, for the cause which I mentioned before. Then because the others also said the same thing (for when Peter had said (these are the words), "Though I must die with Thee, I will not deny Thee; likewise also," it is added, "said all the disciples"); He addresses Himself to all, convicting their weakness. For they who are desiring to die with Him, were not then able so much as to sorrow with Him wakefully, but sleep overcame them.

Matthew 26:41 — Homily on the Gospel of Matthew 83

And at one time He addresses Himself to Peter, at another to all in common. And to him He saith, "Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but I have prayed for thee;" and to all in common, "Pray that ye enter not into temptation;" every way plucking up their self-will, and making them earnest-minded. Then, that He might not seem to make His language altogether condemnatory, He saith, "The spirit indeed is ready, but the flesh is weak." For even although thou dost desire to despise death, yet thou wilt not be able, until God stretch forth His hand, for the carnal mind draws down.

Matthew 26:42 — Homily on the Gospel of Matthew 83

And again He prayed in the same way, saying, "Father, if this cannot pass from me except I drink it, Thy will be done," showing here, that He fully harmonizes with God's will, and that we must always follow this, and seek after it.

Matthew 26:42-44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

That He prays for this a second and a third time, comes of the feelings belonging to human frailty, through which also He feared death, thus giving assurance that He was truly made man. For in Scripture when any thing is repeated a second and third time, that is the greatest proof of its truth and reality; as, for example, when Joseph says to Pharaoh, And for that thou sawedst it twice, it is proof of the thing being established by God. (Gen. 41:32.)

Matthew 26:45-46 — Homily on the Gospel of Matthew 83

"And He came and found them asleep." For besides that it was late at night, their eyes also were weighed down by their despondency. And the third time He went and spake the same thing, establishing the fact, that He was become man. For the second and third time is in the Scriptures especially indicative of truth; like as Joseph also said to Pharaoh, "Did the dream appear to thee the second time? For truth was this done, and that thou mightest be assured that this shall surely be." Therefore He too once, and twice, and three times spake the same thing, for the sake of proving the incarnation. And wherefore came He the second time? In order to reprove them, for that they were so drowned in despondency, as not to have any sense even of His presence. He did not however reprove them, but stood apart from them a little, showing their unspeakable weakness, that not even when they had been rebuked, were they able to endure. But He doth not awake and rebuke them again, lest He should smite them that were already smitten, but He went away and prayed, and when He is come back again, He saith, "Sleep on now, and take your rest." And yet then there was need to be wakeful, but to show that they will not bear so much as the sight of the dangers, but will be put to flight and desert Him from their terror, and that He hath no need of their succor, and that He must by all means be delivered up, "Sleep on now," He saith, "and take your rest; behold the hour is at hand, and the Son of Man is betrayed into the hands of sinners." He shows again that what is done belongs to a divine dispensation. But He doth not this only, but also, by saying, "into the hands of sinners," He cheers up their minds, showing it was the effect of their wickedness, not of His being liable to any charge. "Rise, let us be going; behold, he is at hand that doth betray me." For by all means He taught them, that the matter was not of necessity, nor of weakness, but of some secret dispensation. For, as we see, He foreknew that Judas would come, and so far from flying, He even went to meet him.

Matthew 26:47-48 — Homily on the Gospel of Matthew 83

At any rate, "While He yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people." Seemly surely are the instruments of the priests! "with swords and staves" do they come against Him! And Judas, it is said, with them, one of the twelve. Again he calleth him "of the twelve," and is not ashamed. Now he that betrayed Him gave them a sign, saying, "Whomsoever I shall kiss, that same is He, hold Him fast." Oh! what depravity had the traitor's soul received. For with what kind of eyes did he then look at his Master? with what mouth did he kiss Him? Oh! accursed purpose; what did he devise? What did he dare? What sort of sign of betrayal did he give? Whomsoever I shall kiss, he saith. He was emboldened by his Master's gentleness, which more than all was sufficient to shame him, and to deprive him of all excuse for that he was betraying one so meek.

Matthew 26:48 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Or, because whenever they had hitherto attempted to seize Him, He had escaped them they knew not how; as also He might then have done had He been so minded.

Matthew 26:49-50 — Homily on the Gospel of Matthew 83

But wherefore doth He say this? Because often when seized by them He had gone out through the midst, without their knowing it. Nevertheless, then also this would have been done, if it had not been His own will that He should be taken. It was at least with a view to teach them this, that He then blinded their eyes, and Himself asked, "Whom seek ye?" And they knew Him not, though being with lanterns and torches, and having Judas with them. Afterwards, as they had said, "Jesus;" He saith, "I am He" whom ye seek: and here again, "Friend, wherefore art thou come?" For after having shown His own strength, then at once He yielded Himself. But John saith, that even to the very moment He continued to reprove him, saying, "Judas, betrayest thou the Son of Man with a kiss?" Art thou not ashamed even of the form of the betrayal? saith He. Nevertheless, forasmuch as not even this checked him, He submitted to be kissed, and gave Himself up willingly; and they laid their hands on Him, and seized Him that night on which they ate the passover, to such a degree did they boil with rage, and were mad. However, they would have had no strength, unless He had Himself suffered it. Yet this delivers not Judas from intolerable punishment, but even more exceedingly condemns him, for that though he had received such proof of His power, and lenity, and meekness, and gentleness, he became fiercer than any wild beast.

Matthew 26:51 — Homily on the Gospel of Matthew 84

Who was this "one," who cut off the ear? John saith that it was Peter. For the act was of his fervor. But this other point is worth inquiry, wherefore they were bearing swords? For that they bore them is evident not hence only, but from their saying when asked, "here are two." But wherefore did Christ even permit them to have swords? For Luke affirms this too, that He said unto them, "When I sent you without purse, and scrip, and shoes, lacked ye anything?" And when they said, "Nothing," He said unto them, "But now, he that hath a purse, let him take it, and a scrip, and he that hath no sword, let him sell his garment, and buy one." And when they said, "Here are two swords," He said unto them, "It is enough." Wherefore then did He suffer them to have them? To assure them that He was to be betrayed. Therefore He saith unto them, "Let him buy a sword," not that they should arm themselves, far from it; but by this, indicating His being betrayed. And wherefore doth He mention a scrip also? He was teaching them henceforth to be sober, and wakeful, and to use much diligence on their own part. For at the beginning He cherished them (as being inexperienced) with much putting forth of His power but afterwards bringing them forth as young birds out of the nest, He commands them to use their own wings. Then, that they might not suppose that it was for weakness He is letting them alone, in commanding them also to work their part, He reminds them of the former things, saying, "When I sent you without purse, lacked ye anything?" that by both they might learn His power, both wherein He protected them, and wherein He now leaveth them to themselves by degrees. But whence were the swords there? They were come forth from the supper, and from the table. It was likely also there should be swords because of the lamb, and that the disciples, hearing that certain were coming forth against Him, took them for defense, as meaning to fight in behalf of their Master, which was of their thought only. Wherefore also Peter is rebuked for using it, and with a severe threat. For he was resisting the servant who came, warmly indeed, yet not defending himself, but doing this in behalf of his Master. Christ however suffered not any harm to ensue. For He healed him, and showed forth a great miracle, enough to indicate at once both His forbearance and His power, and the affection and meekness of His disciple. For then he acted from affection, now with dutifulness. For when he heard, "Put up thy sword into its sheath," he obeyed straightway, and afterwards nowhere doeth this.

Matthew 26:52 — Homily on the Gospel of Matthew 84

But another saith, that they moreover asked, "Shall we smite?" but that He forbad it, and healed the man, and rebuked His disciple, and threatened, that He might move him to obedience. "For all they that take the sword," He said, "shall die with the sword." And he adds a reason, saying, "Think ye that I cannot pray to my Father, and He shall presently give me more than twelve legions of angels? But that the Scriptures might be fulfilled." By these words He quenched their anger, indicating that to the Scriptures also, this seemed good. Wherefore there too He prayed, that they might take meekly what befell Him, when they had learnt that this again is done according to God's will. And by these two things, He comforted them, both by the punishment of them that are plotting against Him, "For all they," He saith, "that take the sword shall perish with the sword;" and by His not undergoing these things against His will, "For I can pray, He saith, "to my Father." And wherefore did He not say, "Think ye that I cannot destroy them all?" Because He was more likely to be believed in saying what He did say; for not yet had they the right belief concerning Him. And a little while before He had said, "My soul is exceeding sorrowful even unto death," and, "Father, let the cup pass from me;" and He had appeared in an agony and sweating, and strengthened by an angel. Since then He had shown forth many tokens of human nature, He did not seem likely to speak so as to be believed, if He had said, "Think ye that I cannot destroy them." Therefore He saith, "What, think ye that I cannot pray to my Father?" And again He speaks it humbly, in saying, "He will presently give me twelve legions of angels." For if one angel slew one hundred and eighty-five armed thousands, what need of twelve legions against a thousand men? But He frames His language with a view to their terror and weakness, for indeed they were dead with fear. Wherefore also He brings against them the Scriptures, saying, "How then shall the Scriptures be fulfilled?" alarming them by this also. For if this be approved by the Scriptures, do ye oppose and fight against them?

Matthew 26:53 — Homily on the Gospel of Matthew 84

And wherefore did He not say, "Think ye that I cannot destroy them all?" Because He was more likely to be believed in saying what He did say; for not yet had they the right belief concerning Him. And a little while before He had said, "My soul is exceeding sorrowful even unto death," and, "Father, let the cup pass from me;" and He had appeared in an agony and sweating, and strengthened by an angel. Since then He had shown forth many tokens of human nature, He did not seem likely to speak so as to be believed, if He had said, "Think ye that I cannot destroy them." Therefore He saith, "What, think ye that I cannot pray to my Father?" And again He speaks it humbly, in saying, "He will presently give me twelve legions of angels." For if one angel slew one hundred and eighty-five armed thousands, what need of twelve legions against a thousand men? But He frames His language with a view to their terror and weakness, for indeed they were dead with fear. Wherefore also He brings against them the Scriptures, saying, "How then shall the Scriptures be fulfilled?" alarming them by this also. For if this be approved by the Scriptures, do ye oppose and fight against them?

Matthew 26:54 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And He quiets their fears not thus only, but by reference to Scripture, How then shall the Scriptures he fulfilled that thus it must be?

Matthew 26:55-56 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

They did not lay hands on Him in the temple because they feared the multitude, therefore also the Lord went forth that He might give them place and opportunity to take Him. This then teaches them, that if He had not suffered them of His own free choice, they would never have had strength to take Him. Then the Evangelist assigns the reason why the Lord was willing to be taken, adding, All this was done that the Scriptures of the Prophets might be fulfilled.

Matthew 26:55 — Homily on the Gospel of Matthew 84

And to His disciples He saith these things; but to the others, "Are ye come out as against a thief with swords and staves for to take me? I sat daily teaching in the temple, and ye laid no hold on me." See how many things He doeth that might awaken them. He cast them to the ground, He healed the servant's ear, He threatened them with being slain; "For they shall perish with the sword," He saith, "who take the sword." By the healing of the ear, He gave assurance of these things also; from every quarter, both from the things present, and from the things to come, manifesting His power, and showing that it was not a work of their strength to seize Him. Wherefore He also adds, "I was daily with you, and sat teaching, and ye laid no hold on me;" by this also making it manifest, that the seizure was of His permission. He passed over the miracles, and mentions the teaching, that He might not seem to boast. When I taught, ye laid no hold on me; when I held my peace, did ye come against me? I was in the temple, and no one seized me, and now do ye come upon me late and at midnight with swords and staves? What need was there of these weapons against Him, who was with you always? by these things teaching them, that unless He had voluntarily yielded, not even then would they have succeeded. For neither could they (who were not able to hold Him when in their hands, and who, when they had got Him in the midst of them, had not prevailed) even then have succeeded, unless He had been willing.

Matthew 26:56 — Homily on the Gospel of Matthew 84

After this, He solves also the difficulty why He willed it then. For, "this was done," He saith, "that the Scriptures of the prophets might be fulfilled." See how even up to the last hour, and in the very act of being betrayed, He did all things for their amendment, healing, prophesying, threatening. "For," He saith, "they shall perish by the sword." To show that He is suffering voluntarily, He saith, "I was daily with you teaching;" to manifest His accordance with the Father, He adds, "That the Scriptures of the prophets might be fulfilled." But wherefore did they not lay hold on Him in the temple? Because they would not have dared in the temple, on account of the people. Wherefore also He went forth without, both by the place and by the time giving them security, and even to the last hour taking away their excuse. For He who, in order that He might obey the prophets, gave up even Himself, how did He teach things contrary to them? "Then all His disciples," it is said, "forsook Him, and fled." For when He was seized, they remained; but when He had said these things to the multitudes, they fled. For thenceforth they saw that escape was no longer possible, when He was giving Himself up to them voluntarily, and saying, that this was done according to the Scriptures.

Matthew 26:57 — Homily on the Gospel of Matthew 84

And when these were fled, "they lead Him away to Caiaphas; but Peter followed, and entered in to see what the end should be." Great was the fervor of the disciple; neither did he fly when he saw them flying, but stood his ground, and went in with Him. And if John did so too, yet he was "known to the high priest." And why did they lead Him away there where they were all assembled? That they might do all things with consent of the chief priests. For he was then high priest, and all were waiting for Christ there, to such a degree did they spend the whole night, and give up their sleep for this object. For neither did they then eat the passover, but watched for this other purpose. For John, when he had said that "it was early," added, "they entered into the judgment hall, lest they should be defiled, but that they might eat the passover." What must we say then? That they ate it on another day, and broke the law, on account of their eager desire about this murder. For Christ would not have transgressed as to the time of the passover, but they who were daring all things, and trampling under foot a thousand laws. For since they were exceedingly boiling with rage, and having often attempted to seize Him, had not been able; having then taken Him unexpectedly, they chose even to pass by the passover, for the sake of satiating their murderous lust. Wherefore also they were all assembled together, and it was a council of pestilent men, and they ask some questions, wishing to invest this plot with the appearance of a court of justice. For "neither did their testimonies agree together;" so feigned was the court of justice, and all things full of confusion and disorder.

Matthew 26:58 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Great was the zeal of Peter, who fled not when He saw the others fly, but remained, and entered in. For though John also went in, yet he was known to the Chief Priest. He followed afar off, because he was about to deny his Lord.

Matthew 26:59-60 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

When the Chief Priests were thus assembled, this conventicle of ruffians sought to give their conspiracy the character of a legal trial. But it was entirely a scene of confusion and uproar, as what follows shows, Though many false witnesses came, yet found they none.

Matthew 26:60-61 — Homily on the Gospel of Matthew 84

"But false witnesses came, and said, This fellow said, I will destroy this temple, and in three days I will raise it." And indeed He had said, "In three days," but He said not, "I will destroy," but, "Destroy," and not about that temple but about His own body.

Matthew 26:62-63 — Homily on the Gospel of Matthew 84

What then doth the high priest? Willing to press Him to a defense, that by that he might take Him, he saith, "Hearest Thou not what these witness against Thee? But He held His peace." For the attempts at defense were unprofitable, no man hearing. For this was a show only of a court of justice, but in truth an onset of robbers, assailing Him without cause, as in a cave, or on a road. Wherefore "He held His peace," but the other continued, saying, "I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of the living God. But He said, Thou hast said. Nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting at the right hand of power, and coming in the clouds. Then the high priest rent his clothes, saying, He hath spoken blasphemy." And this he did to add force to the accusation, and to aggravate what He said, by the act. For since what had been said moved the hearers to fear, what they did about Stephen, stopping their ears, this high priest doth here also. And yet what kind of blasphemy was this? For indeed before He had said, when they were gathered together, "The Lord said unto my Lord. Sit Thou on my right hand," and interpreted the saying, and they dared say nothing, but held their peace, and from that time forth gainsaid Him no more. Why then did they now call the saying a blasphemy? And wherefore also did Christ thus answer them? To take away all their excuse, because unto the last day He taught that He was Christ, and that He sitteth at the right hand of the Father, and that He will come again to judge the world, which was the language of one manifesting His full accordance with the Father.

Matthew 26:64 — Homily on the Gospel of Matthew 84

"But He said, Thou hast said. Nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting at the right hand of power, and coming in the clouds. Then the high priest rent his clothes, saying, He hath spoken blasphemy." And this he did to add force to the accusation, and to aggravate what He said, by the act. For since what had been said moved the hearers to fear, what they did about Stephen, stopping their ears, this high priest doth here also. And yet what kind of blasphemy was this? For indeed before He had said, when they were gathered together, "The Lord said unto my Lord. Sit Thou on my right hand," and interpreted the saying, and they dared say nothing, but held their peace, and from that time forth gainsaid Him no more. Why then did they now call the saying a blasphemy? And wherefore also did Christ thus answer them? To take away all their excuse, because unto the last day He taught that He was Christ, and that He sitteth at the right hand of the Father, and that He will come again to judge the world, which was the language of one manifesting His full accordance with the Father.

Matthew 26:66 — Homily on the Gospel of Matthew 84

Having rent therefore his clothes, he saith, "What think ye?" He gives not the sentence from himself, but invites it from them, as in a case of confessed sins, and manifest blasphemy. For, inasmuch as they knew that if the thing came to be inquired into, and carefully decided, it would free Him from all blame, they condemn Him amongst themselves, and anticipate the hearers by saying, "Ye have heard the blasphemy;" all but necessitating and forcing them to deliver the sentence. What then say they? "He is guilty of death;" that having taken Him as condemned, they should thus work upon Pilate thereupon to pass sentence. In which matter those others also being accomplices say, "He is guilty of death;" themselves accusing, themselves judging, themselves passing sentence, themselves being everything then. But wherefore did they not bring forward the Sabbaths? Because He had often stopped their mouths; and moreover they wanted to take Him, and condemn Him by the things then said. And the high priest anticipated them, and gave the sentence as from them, and drew them all on by rending his vestments, and having led Him away as now condemned unto Pilate, thus did all.

Matthew 26:67-68 — Homily on the Gospel of Matthew 85

Wherefore did they these things, when they were to put Him to death? What need of this mockery? That thou mightest learn their intemperate spirit by all things, and that having taken Him like a prey, they thus showed forth their intoxication, and gave full swing to their madness; making this a festival, and assaulting Him with pleasure, and showing forth their murderous disposition. But admire, I pray thee, the self command of the disciples, with what exactness they relate these things. Hereby is clearly shown their disposition to love the truth, because they relate with all truthfulness the things that seem to be opprobrious, disguising nothing, nor being ashamed thereof, but rather accounting it very great glory, as indeed it was, that the Lord of the universe should endure to suffer such things for us. This shows both His unutterable tenderness, and the inexcusable wickedness of those men, who had the heart to do such things to Him that was so mild and meek, and was charming them with such words, as were enough to change a lion into a lamb. For neither did He fail in any things of gentleness, nor they of insolence and cruelty, in what they did, in what they said. For what could be equal to this insolence? On that face which the sea, when it saw it, had reverenced, from which the sun, when it beheld it on the cross, turned away his rays, they did spit, and struck it with the palms of their hands, and some upon the head; giving full swing in every way to their own madness. For indeed they inflicted the blows that are most insulting of all, buffeting, smiting with the palms of their hands, and to these blows adding the insult of spitting at Him. And words again teeming with much derision did they speak, saying, "prophesy unto us, thou Christ, who is he that smote thee?" because the multitude called Him a prophet. But another saith, that they covered His face with His own garment, and did these things, as though they had got in the midst of them some vile and worthless fellow. And not freemen only, but slaves also were intemperate with this intemperance towards Him at that time. These things let us read continually, these things let us hear aright, these things let us write in our minds, for these are our honors. In these things do I take a pride, not only in the thousands of dead which He raised, but also in the sufferings which He endured. These things Paul puts forward in every way, the cross, the death, the sufferings, the revilings, the insults, the scoffs.

Matthew 26:69-75 — Homily on the Gospel of Matthew 85

Oh strange and wonderful acts! When indeed he saw his master seized only, he was so fervent as both to draw his sword, and to cut off the man's ear; but when it was natural for him to be more indignant, and to be inflamed and to burn, hearing such revilings, then he becomes a denier. For who would not have been inflamed to madness by the things that were then doing? yet the disciple, overcome by fears, so far from showing indignation, even denies, and endures not the threat of a miserable and mean girl, and not once only, but a second and third time doth he deny Him; and in a short period, and not so much as before judges, for it was without for "when he had gone out into the porch," they asked him, and he did not even readily come to a sense of his fall. And this Luke saith, namely, that Christ looked on him showing that he not only denied Him, but was not even brought to remembrance from within, and this though the cock had crowed; but he needed a further remembrance from his master, and His look was to him instead of a voice; so exceedingly was he full of fear. But Mark saith, that when he had once denied, then first the cock crew, but when thrice, then for the second time; for he declares more particularly the weakness of the disciple, and that he was utterly dead with fear; having learnt these things of his masters himself, for he was a follower of Peter. In which respect one would most marvel at him, that so far from hiding his teacher's faults, he declared it more distinctly than the rest, on this very account, that he was his disciple. How then is what is said true, when Matthew affirms that Christ said, "Verily I say unto thee, that before the cock crow thou shalt deny me thrice;" and Mark declares after the third denial, that "The cock crew the second time?" Nay, most certainly is it both true and in harmony. For because at each crowing the cock is wont to crow both a third and a fourth time, Mark, to show that not even the sound checked him, and brought him to recollection saith this. So that both things are true. For before the cock had finished the one crowing, he had denied a third time. And not even when reminded of his sin by Christ did he dare to weep openly, lest he should be betrayed by his tears, but "he went out, and wept bitterly."

Matthew 27:1-2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. lxxxiv.) They did not put Him to death in secret, because they sought to destroy His reputation, and the wonder with which He was regarded by many. For this reason they were minded to put Him to death openly before all, and therefore they led Him to the governor.

Matthew 27:1-2 — Homily on the Gospel of Matthew 85

For because they were desirous to put Him to death, but were not able themselves because of the feast, they lead Him to the governor. But mark, I pray thee, how the act was forced on, so as to take place at the feast. For so was it typified from the first.

Matthew 27:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Observe that he repents only when his sin is finished and complete; for so the Devil suffers not those who are not watchful to see the evil before they bring it to an end.

Matthew 27:3-5 — Homily on the Gospel of Matthew 85

This was a charge both against him, and against these men; against him, not because he repented, but because he did so, late, and slowly, and became self-condemned (for that he delivered Him up, he himself confessed); and against them, for that having the power to reverse it, they repented not. But mark, when it is that he feels remorse. When his sin was completed, and had received an accomplishment. For the devil is like this; he suffers not those that are not watchful to see the evil before this, lest he whom he has taken, should repent. At least, when Jesus was saying so many things, he was not influenced, but when his offense was completed, then repentance came upon him; and not then profitably. For to condemn it, and to throw down the pieces of silver, and not to regard the Jewish people, were all acceptable things; but to hang himself, this again was unpardonable, and a work of an evil spirit. For the devil led him out of his repentance too soon, so that he should reap no fruit from thence; and carries him off, by a most disgraceful death, and one manifest to all, having persuaded him to destroy himself. But mark, I pray thee, the truth shining forth on every side, even by what the adversaries both do and suffer. For indeed even the very end of the traitor stops the mouths of them that had condemned Him, and suffers them not to have so much as any shadow of an excuse that is surely shameless. For what could they have to say, when the traitor is shown to pass such a sentence on himself. He brought again the thirty pieces of silver to the chief priests, and saith, I have sinned in that I have betrayed innocent blood. And they said, what is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. For neither could he bear his conscience scourging him. But mark, I pray thee, the Jews too suffering the same things. For these men also, when they ought to have been amended by what they suffered, do not stop, until they have completed their sin. For his sin had been completed, for it was a betrayal; but theirs not yet. But when they too had accomplished theirs, and had nailed Him to the cross then they also are troubled. Hear, ye covetous, consider what befell him; how he at the same time lost the money, and committed the sin, and destroyed his own soul. Such is the tyranny of covetousness. He enjoyed not the money, neither the present life, nor that to come, but lost all at once, and having got a bad character even with those very men, so hanged himself.

Matthew 27:6-10 — Homily on the Gospel of Matthew 85

What then did that man? When he saw that he was laboring to no profit, and that they would not consent to receive the pieces of silver, "he cast them down in the temple, and went and hanged himself. And the chief priests took the pieces of silver, and said, it is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field to bury strangers in. Wherefore that field was called, the field of blood, unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, and they took the thirty pieces of silver, the price of Him that was valued, and gave them for the potter's field, as the Lord appointed me." Seest thou them again self-condemned by their conscience? For because they knew that they had been buying the murder, they put them not into the treasury, but bought a field to bury strangers in. And this also became a witness against them, and a proof of their treason. For the name of the place more clearly than a trumpet proclaimed their blood-guiltiness. Neither did they it at random, but having taking counsel, and in every case in like manner, so that no one should be clear of the deed, but all guilty. But these things the prophecy foretold from of old. Seest thou not the apostles only, but the prophets also declaring exactly those things which were matters of reproach, and every way proclaiming the passion, and indicating it beforehand? This was the case with the Jews without their being conscious of it. For if they had cast it into the treasury, the thing would not have been so clearly discovered; but now having bought a piece of ground, they made it all manifest even to subsequent generations. Hear ye as many as think to do good works out of murders, and take a reward for the lives of men. These almsgiving are Judaical, or rather they are Satanical. For there are, there are now also they, that take by violence countless things belonging to others, and think that an excuse is made for all if they cast in some ten or a hundred gold pieces.

Matthew 27:6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

The Chief Priests knowing that they had purchased a murder were condemned by their own conscience; they said, It is the price of blood.

Matthew 27:11-12 — Homily on the Gospel of Matthew 86

Seest thou what He is first asked? which thing most of all they were continually bringing forward in every way? For since they saw Pilate making no account of the matters of the law, they direct their accusation to the state charges. So likewise did they in the case of the apostles, ever bringing forward these things, and saying that they were going about proclaiming king one Jesus, speaking as of a mere man, and investing them with a suspicion of usurpation. Whence it is manifest, that both the rending the garment and the amazement were a pretense. But all things they got up, and plied, in order to bring Him to death. This at any rate Pilate then asked. What then said Christ? "Thou sayest." He confessed that He was a king, but a heavenly king, which elsewhere also He spake more clearly, replying to Pilate, "My kingdom is not of this world;" that neither they nor this man should have an excuse for accusing Him of such things. And He gives a reason that cannot be gainsaid, saying, "If I were of this world, my servants would fight, that I should not be delivered." For this purpose I say, in order to refute this suspicion, He both paid tribute, and commanded others to pay it, and when they would make Him a king, He fled. Wherefore then did he not bring forward these things, it may be said, at that time, when accused of usurpation? Because having the proofs from His acts, of His power, His meekness, His gentleness, beyond number, they were willfully blind, and dealt unfairly, and the tribunal was corrupt. For these reasons then He replies to nothing, but holds His peace, yet answering briefly (so as not to get the reputation of arrogance from continual silence) when the high priest adjured Him, when the governor asked, but in reply to their accusations He no longer saith anything; for He was not now likely to persuade them. Even as the prophet declaring this self-same thing from of old, said, "In His humiliation His judgment was taken away." At these things the governor marvelled, and indeed it was worthy of admiration to see Him showing such great forbearance, and holding His peace, Him that had countless things to say. For neither did they accuse Him from knowing of any evil thing in Him, but from jealousy and envy only. At least when they had set false witness, wherefore, having nothing to say, did they still urge their point? and when they saw Judas was dead, and that Pilate had washed his hands of it, why were they not pricked with remorse. For indeed He did many things even at the very time, that they might recover themselves, but by none were they amended.

Matthew 27:13 — Homily on the Gospel of Matthew 86

What then saith Pilate? "Hearest thou not how many things these witness against thee?" He wished that He should defend Himself and be acquitted, wherefore also he said these things; but since He answered nothing, he devises another thing again. Of what nature was this? It was a custom for them to release one of the condemned, and by this means he attempted to deliver Him. For if you are not willing to release Him as innocent, yet as guilty pardon Him for the feast's sake. Seest thou order reversed? For the petition in behalf of the condemned it was customary to be with the people, and the granting it with the rulers; but now the contrary hath come to pass, and the ruler petitions the people; and not even so do they become gentle, but grow more savage and bloodthirsty, driven to frenzy by the passion of envy. For neither had they whereof they should accuse Him, and this though He was silent, but they were refuted even then by reason of the abundance of His righteous deeds, and being silent He overcame them that say ten thousand things, and are maddened.

Matthew 27:16 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And he sought to rescue Christ by means of this practice, that the Jews might not have the shadow of an excuse left them. A convicted murderer is put in comparison with Christ, Barabbas, whom he calls not merely a robber, but a notable one, that is, renowned for crime.

Matthew 27:17 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Whom will ye that I release unto you? &c. As much as to say, If ye will not let him go as innocent, at least, yield Him, as convicted, to this holy day. For if you would have released one of whose guilt there was no doubt, much more should you do so in doubtful cases. Observe how circumstances are reversed. It is the populace who are wont to petition for the condemned, and the prince to grant, but here it is the reverse, the prince asks of the people, and renders them thereby more violent.

Matthew 27:19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Thus then the judge is terrified through his wife, and that he might not consent in the judgment to the accusation of the Jews, himself endured judgment in the affliction of his wife; the judge is judged, and tortured before he tortures.

Matthew 27:19 — Homily on the Gospel of Matthew 86

"And when he was set down on the judgment seat, his wife sent unto him, saying, have thou nothing to do with this just man, for I have suffered many things this day in a dream because of Him." See what a thing takes place again, sufficient to recall them all. For together with the proof from the things done, the dream too was no small thing. And wherefore doth he not see it himself? Either because she was more worthy, or because he, if he had seen it, would not have been equally believed; or would not so much as have told it. Therefore it was ordered that the wife should see it, so that it might be manifest to all. And she doth not merely see it, but also suffers many things, that from his feeling towards his wife, the man may be made more reluctant to the murder. And the time too contributed not a little, for on the very night she saw it. But it was not safe, it may be said, for him to let Him go, because they said He made Himself a king. He ought then to have sought for proofs, and a conviction, and for all the things that are infallible signs of an usurpation, as, for instance, whether He levied forces, whether He collected money, whether he forged arms, whether He attempted any other such thing. But he is led away at random, therefore neither doth Christ acquit him of the blame, in saying, "He that betrayeth me unto thee hath greater sin." So that it was from weakness that he yielded and scourged Him, and delivered Him up. He then was unmanly and weak; but the chief priests wicked and criminal. For since he had found out a device, namely, the law of the feast requiring him to release a condemned person, what do they contrive in opposition to that? "They persuaded the multitude," it is said, "that they should ask Barabbas."

Matthew 27:20 — Homily on the Gospel of Matthew 86

See how much care he taketh for them to relieve them from blame, and how much diligence they employed, so as not to leave to themselves so much as a shadow of an excuse. For which was right? to let go the acknowledged criminal, or Him about whose guilt there was a question? For, if in the case of acknowledged offenders it was fit there should be a liberation, much more in those of whom there was a doubt. For surely this man did not seem to them worse than acknowledged murderers. For on this account, it is not merely said they had a robber; but one noted, that is, who was infamous in wickedness, who had perpetrated countless murders. But nevertheless even him did they prefer to the Saviour of the world, and neither did they reverence the season because it was holy, nor the laws of humanity, nor any other thing of the kind, but envy had once for all blinded them. And besides their own wickedness, they corrupt the people also, that for deceiving them too they might suffer the most extreme punishment.

Matthew 27:22 — Homily on the Gospel of Matthew 86

Since therefore they ask for the other, He saith, "What shall I do then with the Christ," in this way desiring to put them to the blush, by giving them the power to choose, that at least out of shame they might ask for Him, and the whole should be of their bountifulness. For though to say, He had not done wrong, made them more contentious, yet to require that He should be saved out of humanity, carries with it persuasion and entreaty that cannot be gainsaid. But even then they said, "Crucify Him. But he said, why, what evil hath He done? but they cried out exceedingly, let Him be crucified. But he, when he saw that he profited nothing, washed his hands, saying, I am innocent." Why then didst thou deliver Him up? Why didst thou not rescue Him, as the centurion did Paul. For that man too was aware that he would please the Jews; and a sedition had taken place on his account, and a tumult, nevertheless he stood firm against all. But not so this man, but he was extremely unmanly and weak, and all were corrupt together. For neither did this man stand firm against the multitude, nor the multitude against the Jews, and in every way their excuse was taken away. For they "cried out exceedingly," that is, cried out the more, "Let Him be crucified." For they desired not only to put Him to death, but also that it should be on a charge of wickedness, and though the judge was contradicting them, they continued to cry out the same thing. Seest thou how many things Christ did in order to recover them? For like as He often times checked Judas, so likewise did He restrain these men too, both throughout all His Gospel, and at the very time of His condemnation. For surely when they saw the ruler and the judge washing his hands of it, and saying, "I am innocent of this blood," they should have been moved to compunction both by what was said, and by what was done, as well when they saw Judas had hanged himself, as when they saw Pilate himself entreating them to take another in the place of Him. For when the accuser and traitor condemns himself, and he who gives sentence puts off from himself the guilt, and such a vision appears the very night, and even as condemned he begs Him off, what kind of plea will they have? For if they were not willing that He should be innocent, yet they should not have preferred to him even a robber, one that was acknowledged to be such, and very notorious.

Matthew 27:25 — Homily on the Gospel of Matthew 87

For as though they were afraid lest they should seem to fall short at all in the crime, having killed the prophets with their own hands, but this man with the sentence of a judge, so they do in every deed; and make it the work of their own hands, and condemn and sentence both among themselves and before Pilate, saying, "His blood be on us and on our children," and insult Him, and do despite unto Him themselves, binding Him, leading Him away, and render themselves authors of the spiteful acts done by the soldiers, and nail Him to the cross, and revile Him, and spit at Him, and deride Him. For Pilate contributed nothing in this matter, but they themselves did every thing, becoming accusers, and judges, and executioners, and all.

Matthew 27:25 — Homily on the Gospel of Matthew 86

What then did they? When they saw the judge washing his hands, and saying, "I am innocent," they cried out "His blood be on us, and on our children." Then at length when they had given sentence against themselves, he yielded that all should be done. See here too their great madness. For passion and wicked desire are like this. They suffer not men to see anything of what is right. For be it that ye curse yourselves; why do you draw down the curse upon your children also? Nevertheless, the lover of man, though they acted with so much madness, both against themselves, and against their children, so far from confirming their sentence upon their children, confirmed it not even on them, but from the one and from the other received those that repented, and counts them worthy of good things beyond number. For indeed even Paul was of them, and the thousands that believed in Jerusalem; for, "thou seest it is said, brother, how many thousands of Jews there are which believe." And if some continued in their sin, to themselves let them impute their punishment.

Matthew 27:26 — Homily on the Gospel of Matthew 86

"Then released he Barabbas unto them, but Jesus, when he had scourged Him, he delivered to be crucified." And wherefore did he scourge Him. Either as one condemned, or willing to invest the judgment with due form, or to please them. And yet he ought to have resisted them. For indeed even before this he had said, "Take ye Him, and judge Him according to your law." And there were many things that might have held back him and those men, the signs and the miracles, and the great patience thirdly, he persuaded him to slay and to deny his murder; and did not leave him before he had put on him the crowning act of evil. Wherefore it is necessary for us to resist the beginning. For at any rate, even if the first sins stopped at themselves, not even so were it right to despise the first sins; but now they go on also to what is greater, when the mind is careless. Wherefore we ought to do all things to remove the beginnings of them. For look not now at the nature of the sin, that it is little, but that it becomes a root of great sin when neglected. For if one may say something marvellous, great sins need not so much earnestness, as such as are little, and of small account. For the former the very nature of the sin causes us to abhor, but the little sins by this very thing cast us into remissness; and allow us not to rouse ourselves heartily for their removal. Wherefore also they quickly become great, while we sleep. This one may see happening in bodies also.

Matthew 27:26 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. iii. in Cæna Dom.) See the Lord is made ready for the scourge, see now it descends upon Him! That sacred skin is torn by the fury of the rods; the cruel might of repeated blows lacerates His shoulders. Ah me! God is stretched out before man, and He, in whom not one trace of sin can be discerned, suffers punishment as a malefactor.

Matthew 27:27-30 — Homily on the Gospel of Matthew 87

As though on some signal the devil then was entering in triumph into all. For, be it that Jews pining with envy and jealousy were mad against Him, as to the soldiers, whence was it, and from what sort of cause? Is it not clear that it was the devil who was then entering in fury into the hearts of all? For indeed they made a pleasure of their insults against Him, being a savage and ruthless set. I mean that, when they ought to have been awestruck, when they ought to have wept, which even the people did, this they did not, but, on the contrary, were despiteful, and insolent; perhaps themselves also seeking to please the Jews, or it may be doing all in conformity to their own evil nature. And the insults were different, and varied For that Divine Head at one time they buffeted, at another they insulted with the crown of thorns, at another they smote with the reed, men unholy and accursed! What plea shall we have after this for being moved by injuries, after Christ suffered these things? For what was done was the utmost limit of insolence. For not one member, but the whole entire body throughout was made an object of insolence; the head through the crown, and the reed, and the buffeting; the face, being spit upon; the cheeks, being smitten with the palms of the hands; the whole body by the stripes, by being wrapped in the robe, and by the pretended worship; the hand by the reed, which they gave him to hold instead of a sceptre; the mouth again by the offering of the vinegar. What could be more grievous than these things? What more insulting? For the things that were done go beyond all language. For as though they were afraid lest they should seem to fall short at all in the crime, having killed the prophets with their own hands, but this man with the sentence of a judge, so they do in every deed; and make it the work of their own hands, and condemn and sentence both among themselves and before Pilate, saying, "His blood be on us and on our children," and insult Him, and do despite unto Him themselves, binding Him, leading Him away, and render themselves authors of the spiteful acts done by the soldiers, and nail Him to the cross. and revile Him, and spit at Him, and deride Him. For Pilate contributed nothing in this matter, but they themselves did every thing, becoming accusers, and judges, and executioners, and all.

Matthew 27:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. de Cruc. et Lat. ii.) The Lord would not suffer under a roof, or in the Jewish Temple, that you should not suppose that He was offered for that people alone; but without the city, without the walls, that you might know that the sacrifice was common, that it was the offering of the whole earth, that the purification was general.

Matthew 27:34 — Homily on the Gospel of Matthew 87

And they gave Him gall to drink, and this to insult Him, but He would not. But another saith, that having tasted it, He said, "It is finished." And what meaneth, "It is finished?" The prophecy was fulfilled concerning Him. "For they gave me," it is said, "gall for my meat, and for my thirst they gave me vinegar to drink." But neither doth that evangelist indicate that He drank, for merely to taste differs not from not drinking, but hath one and the same signification.

Matthew 27:35-36 — Homily on the Gospel of Matthew 87

For after "they had mocked Him, they led Him to crucify Him," it is said, and when they had stripped Him, they took His garments, and sat down and watched Him, when He should die. And they divide His garments amongst them, which sort of thing is done in the case of very vile and abject criminals, and such as have no one belonging to them, and are in utter desolation.

Matthew 27:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. de Cruc. et Lat. ii.) He suffered on a lofty cross, and not under a roof, to the end that the nature of the air might be purified; the earth also partook a like benefit, being cleansed by the blood that dropped from His side. It is to be noted, that this is no small degradation of Christ. For they did this as to one utterly abject and worthless, yet for the thieves they did not the same. For they share the garments only in the case of condemned persons so mean and poor as to possess nothing more.

Matthew 27:35-38 — Homily on the Gospel of Matthew 87

They parted the garments, by which such great miracles were done. But they wrought none now, Christ restraining His unspeakable power. And this was no small addition of insult. For as to one base and abject, as I said, and the vilest of all men; so do they dare to do all things. To the thieves at any rate they did nothing of the kind, but to Christ they dare it all. And they crucified Him in the midst of them, that He might share in their reputation.

Matthew 27:39 — Homily on the Gospel of Matthew 87

But nevertheless not even here doth their contumely stop, but after having stripped and crucified Him, and offered Him vinegar, they proceeded still further, and beholding Him impaled upon the cross, they revile Him, both they themselves and the passers by; and this was more grievous than all, that on the charge of being an impostor and deceiver He suffered these things, and as a boaster, and vainly pretending what He said. Therefore they both crucified Him publicly, that they might make a show of it in the sight of all; and therefore also they did it by the hands of the soldiers, that these things being perpetrated even by a public tribunal, the insult might be the greater.

Matthew 27:40 — Homily on the Gospel of Matthew 87

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

Matthew 27:40 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

And as beginning to extenuate His former miracles, they add, Save thyself; if thou be the Son of God, come down from the cross. (Hom. de Cruc. et Latr. ii.) But He, on the contrary, does not come down from the cross, because He is the Son of God; for He therefore came that He might be crucified for us.

Matthew 27:42-43 — Homily on the Gospel of Matthew 87

Wherefore they said those things, and also these. If "He is the king of Israel, let Him come down now from the cross. He saved others, Himself He cannot save," aiming hereby to bring discredit even on His former miracles. And again, "If He be Son of God, and He will have Him, let Him save Him." O execrable; most execrable! What, were not the prophets prophets, nor the righteous men righteous, because God rescued them not out of their dangers. Nay surely they were, though suffering these things. What then could be equal to your folly? For if the coming of the dangers upon them did not injure their honor with you, how much more in the case of this man, was it wrong for you to be offended, when both by what He did, by what He said, He was ever correcting beforehand this suspicion of yours. Yet nevertheless, even when these things were said and done, they prevailed nothing, not even at the very time. At any rate, he, who was depraved in such great wickedness, and who had spent his whole life in murders and house-breakings, when these things were being said, then confessed Him, and made mention of a kingdom, and the people bewailed Him. And yet the things that were done seemed to testify the contrary in the eyes of those who knew not the mysterious dispensations, that He was weak and of no power, nevertheless truth prevailed even by the contrary things.

Matthew 27:43 — Homily on the Gospel of Matthew 87

O execrable; most execrable! What, were not the prophets prophets, nor the righteous men righteous, because God rescued them not out of their dangers. Nay surely they were, though suffering these things. What then could be equal to your folly? For if the coming of the dangers upon them did not injure their honor with you, how much more in the case of this man, was it wrong for you to be offended, when both by what He did, by what He said, He was ever correcting beforehand this suspicion of yours.

Matthew 27:44 — Homily on the Gospel of Matthew 87

Yet nevertheless, even when these things were said and done, they prevailed nothing, not even at the very time. At any rate, he, who was depraved in such great wickedness, and who had spent his whole life in murders and house-breakings, when these things were being said, then confessed Him, and made mention of a kingdom, and the people bewailed Him. And yet the things that were done seemed to testify the contrary in the eyes of those who knew not the mysterious dispensations, that He was weak and of no power, nevertheless truth prevailed even by the contrary things.

Matthew 27:44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

At first both reviled Him, but afterwards not so. For that you should not suppose that the thing was arranged by any collusion, and that the thief was not a thief, he shows you by his wanton reproaches, that even after he was crucified he was a thief and a foe, but was afterwards totally changed.

Matthew 27:45 — Homily on the Gospel of Matthew 88

This is the sign which before He had promised to give them when they asked it, saying, "An evil and adulterous generation seeketh after a sign, and there shall no sign be given to it, but the sign of the prophet Jonas;" meaning His cross, and His death, His burial, and His resurrection. And again, declaring in another way the virtue of the cross, He said, "When ye have lifted up the Son of Man, then shall ye know that I am He." And what He saith is to this purport: "When ye have crucified me, and think ye have overcome me, then, above all, shall ye know my might." For after the crucifixion, the city was destroyed, and the Jewish state came to an end, they fell away from their polity and their freedom, the gospel flourished, the word was spread abroad to the ends of the world; both sea and land, both the inhabited earth and the desert perpetually proclaim its power. These things then He meaneth, and those which took place at the very time of the crucifixion. For indeed it was much more marvellous that these things should be done, when He was nailed to the cross, than when He was walking on earth. And not in this respect only was the wonder, but because from heaven also was that done which they had sought, and it was over all the world, which had never before happened, but in Egypt only, when the passover was to be fulfilled. For indeed those events were a type of these. And observe when it took place. At midday, that all that dwell on the earth may know it, when it was day all over the world; which was enough to convert them, not by the greatness of the miracle only, but also by its taking place in due season. For after all their insulting, and their lawless derision, this is done, when they had let go their anger, when they had ceased mocking, when they were satiated with their jeerings, and had spoken all that they were minded; then He shows the darkness, in order that at least so (having vented their anger) they may profit by the miracle. For this was more marvellous than to come down from the cross, that being on the cross He should work these things. For whether they thought He Himself had done it, they ought to have believed and to have feared; or whether not He, but the Father, yet thereby ought they to have been moved to compunction, for that darkness was a token of His anger at their crime. For that it was not an eclipse, but both wrath and indignation, is not hence alone manifest, but also by the time, for it continued three hours, but an eclipse takes place in one moment of time, and they know it, who have seen this; and indeed it hath taken place even in our generation. And how, you may say, did not all marvel, and account Him to be God? Because the race of man was then held in a state of great carelessness and vice. And this miracle was but one, and when it had taken place, immediately passed away; and no one was concerned to inquire into the cause of it, and great was the prejudice and the habit of ungodliness. And they knew not what was the cause of that which took place, and they thought perhaps this happened so, in the way of an eclipse or some natural effect. And why dost thou marvel about them that are without, that knew nothing, neither inquired by reason of great indifference, when even those that were in Judaea itself, after so many miracles, yet continued using Him despitefully, although He plainly showed them that He Himself wrought this thing.

Matthew 27:46 — Homily on the Gospel of Matthew 88

And for this reason, even after this He speaks, that they might learn that He was still alive, and that He Himself did this, and that they might become by this also more gentle, and He saith, "Eli, Eli, lama sabachthani?" that unto His last breath they might see that He honors His Father, and is no adversary of God. Wherefore also He uttered a certain cry from the prophet, even to His last hour bearing witness to the Old Testament, and not simply a cry from the prophet, but also in Hebrew, so as to be plain and intelligible to them, and by all things He shows how He is of one mind with Him that begat Him.

Matthew 27:48 — Homily on the Gospel of Matthew 88

But mark herein also their wantonness, and intemperance, and folly. They thought (it is said) that it was Elias whom He called, and straightway they gave Him vinegar to drink. But another came unto Him, and "pierced His side with a spear." What could be more lawless, what more brutal, than these men; who carried their madness to so great a length, offering insult at last even to a dead body? But mark thou, I pray thee, how He made use of their wickednesses for our salvation. For after the blow the fountains of our salvation gushed forth from thence.

Matthew 27:50 — Homily on the Gospel of Matthew 88

"And Jesus, when He had cried with a loud voice, yielded up the Ghost." This is what He said, "I have power to lay down my life, and I have power to take it again," and, "I lay it down of myself." So for this cause He cried with the voice, that it might be shown that the act is done by power. Mark at any rate saith, that "Pilate marvelled if He were already dead:" and that the centurion for this cause above all believed, because He died with power.

Matthew 27:51 — Homily on the Gospel of Matthew 88

This cry rent the veil, and opened the tombs, and made the house desolate. And He did this, not as offering insult to the temple (for how should He, who saith, "Make not my Father's house a house of merchandise," but declaring them to be unworthy even of His abiding there; like as also when He delivered it over to the Babylonians. But not for this only were these things done, but what took place was a prophecy of the coming desolation, and of the change into the greater and higher state; and a sign of His might.

Matthew 27:52-53 — Homily on the Gospel of Matthew 88

And together with these things He showed Himself also by what followed after these things, by the raising of the dead. For in the instance of Elisha; one on touching a dead body rose again, but now by a voice He raised them, His body continuing up there, on the cross. And besides, those things were a type of this. For that this might be believed, therefore is that all done. And they are not merely raised, but also rocks are rent, and the earth shaken, that they might learn, that He was able to strike themselves blind, and to rend them in pieces. For He that cleft rocks asunder, and darkened the world, much more could have done these things to them, had it been His will. But He would not, but having discharged His wrath upon the elements, them it was His will to save by clemency. But they abated not their madness. Such is envy, such is jealousy, it is not easily stayed. At that time then they were impudent in setting themselves against the actual appearances; and afterwards even against the things themselves, when a seal being put upon Him, and soldiers watching Him, He rose again, and they heard these things from the very guards; they even gave money, in order both to corrupt others, and to steal away the history of the resurrection.

Matthew 27:54 — Homily on the Gospel of Matthew 88

And the Centurion too then glorified God, saying, "Truly this was a righteous man. And the multitudes that came together to that sight, returned beating their breasts." So great was the power of the crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith.

Matthew 27:55-56 — Homily on the Gospel of Matthew 88

"And many women were there beholding afar off, which had followed Him, ministering unto Him, Mary Magdalene, and Mary the mother of James, and Joses, and the mother of Zebedee's sons." These things the women see done, these who were most inclined to feel for Him, who were most of all bewailing Him. And mark how great their assiduity. They had followed Him ministering to Him, and were present even unto the time of the dangers. Wherefore also they saw all; how He cried, how He gave up the ghost, how the rocks were rent, and all the rest. And these first see Jesus; and the sex that was most condemned, this first enjoys the sight of the blessings, this most shows its courage. And when the disciples had fled, these were present. But who were these? His mother, for she is called mother of James, and the rest. But another evangelist saith, that many also lamented over the things that were done, and smote their breasts, which above all shows the cruelty of the Jews, for that they gloried in things for which others were lamenting, and were neither moved by pity, nor checked by fear. For indeed the things that were done were of great wrath, and were not merely signs, but signs of anger all of them, the darkness, the cloven rocks, the veil rent in the midst, the shaking of the earth, and great was the excess of the indignation.

Matthew 27:57-60 — Homily on the Gospel of Matthew 88

"But Joseph went, and begged the body." This was Joseph, who was concealing his discipleship of late; now however he had become very bold after the death of Christ. For neither was he an obscure person, nor of the unnoticed; but one of the council, and highly distinguished; from which circumstance especially one may see his courage. For he exposed himself to death, taking upon him enmity with all, by his affection to Jesus, both having dared to beg the body, and not having desisted until he obtained it. But not by taking it only, nor by burying it in a costly manner, but also by laying it in his own new tomb, he showeth his love, and his courage. And this was not so ordered without purpose, but so there should not be any bare suspicion, that one had risen instead of another.

Matthew 27:61 — Homily on the Gospel of Matthew 88

"And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre." For what purpose do these wait by it? As yet they knew nothing great, as was meet, and high about Him, wherefore also they had brought ointments, and were waiting at the tomb, so that if the madness of the Jews should relax, they might go and embrace the body. Seest thou women's courage? seest thou their affection? seest thou their noble spirit in money? their noble spirit even unto death? Let us men imitate the women; let us not forsake Jesus in temptations. For they for Him even dead spent so much and exposed their lives, but we (for again I say the same things) neither feed Him when hungry, nor clothe Him when naked, but seeing Him begging, we pass Him by. And yet if ye saw Himself, every one would strip himself of all his goods. But even now it is the same. For He Himself has said, I am he. Wherefore then dost thou not strip thyself of all? For indeed even now thou hearest Him say, Thou doest it unto me; and there is no difference whether thou givest to this man or to Him; thou hast nothing less than these women that then fed Him, but even much more. But be not perplexed! For it is not so much to have fed Him appearing in His own person, which would be enough to prevail with a heart of stone, as (because of His mere word) to wait upon the poor, the maimed, him that is bent down. For in the former case, the look and the dignity of Him who appears divides with thee that which is done; but here the reward is entire for thy benevolence; and there is the proof of the greater reverence towards Him, when at His mere word waiting upon thy fellow-servant thou refreshest him in all things. Refresh him, and believe Him, who receiveth it, and saith, Thou givest to me. For unless thou hadst given to Him, He would not have counted thee worthy of a kingdom. If thou hadst not turned away from Him, He would not have sent thee to hell, if thou hadst overlooked a chance person; but because it is He Himself that is despised, therefore great is the blame.

Matthew 27:62-66 — Homily on the Gospel of Matthew 89

Everywhere deceit recoils upon itself, and against its will supports the truth. And observe. It was necessary for it to be believed that He died, and that He rose again, and that He was buried, and all these things are brought to pass by His enemies. See, at any rate, these words bearing witness to every one of these facts. "We remember," these are the words, "that that deceiver said, when He was yet alive," (He was therefore now dead), "After three days I rise again. Command therefore that the sepulchre be sealed," (He was therefore buried), "lest His disciples come and steal Him away." So that if the sepulchre be sealed, there will be no unfair dealing. For there could not be. So then the proof of His resurrection has become incontrovertible by what ye have put forward. For because it was sealed, there was no unfair dealing. But if there was no unfair dealing, and the sepulchre was found empty, it is manifest that He is risen, plainly and incontrovertibly. Seest thou, how even against their will they contend for the proof of the truth? But mark thou, I pray thee, the disciples' love of truth, how they conceal from us none of the things that are said by His enemies, though they use opprobrious language. Behold, at any rate, they even call Him a deceiver, and these men are not silent about that. But these things show also their savageness (that not even at His death did they let go their anger), and these men's simple and truthful disposition. But it were worth while to inquire concerning that point also, where He said, "After three days I rise again?" For one would not find this thus distinctly stated, but rather the example of Jonah. So that they understood His saying, and of their own will dealt unfairly. What then saith Pilate? "Ye have a watch; make it as sure as ye can. And they made it sure, sealing the sepulchre, and setting the watch." He suffers not the soldiers alone to seal, for as having learnt the things concerning Christ, he was no longer willing to co-operate with them. But in order to be rid of them, he endures this also, and saith, "Do ye seal it as ye will, that ye may not have it in your power to blame others." For if the soldiers only had sealed, they might have said (although the saying would have been improbable and false, yet nevertheless as in the rest they cast aside shame, so in this too they might have been able to say), that the soldiers, having given up the body to be stolen, gave His disciples opportunity to feign the history concerning His resurrection, but now having themselves made it sure, they are not able to say so much as this. Seest thou how they labor for the truth against their will? For they themselves came to Pilate, themselves asked, themselves sealed, setting the watch, so as to be accusers, and refuters one of another. And indeed when should they have stolen Him? on the Sabbath? And how? for it was not lawful so much as to go out. And even if they transgressed the law, how should they have dared, who were so timid, to come forth? And how could they also have been able to persuade the multitude? By saying what? By doing what? And from what sort of zeal could they have stood in behalf of the dead? expecting what recompense? what requital? Seeing Him yet alive and merely seized, they had fled; and after His death were they likely to speak boldly in His behalf, unless He had risen again? And how should these things be reasonable? For that they were neither willing nor able to feign a resurrection, that did not take place, is plain from hence. He discoursed to them much of a resurrection, and continually said, as indeed these very men have stated, "After three days I rise again." If therefore He rose not again, it is quite clear that these men (having been deceived and made enemies to an entire nation for His sake, and come to be without home and without city) would have abhorred Him, and would not have been willing to invest Him with such glory; as having been deceived, and having…

Matthew 28:2 — Homily on the Gospel of Matthew 89

"But in the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And behold there was a great earthquake. For an angel of the Lord descended from Heaven, and came and rolled back the stone from the door of the tomb, and sat upon it. His countenance was like lightning, and his raiment white as snow." After the resurrection came the angel. Wherefore then came he, and took away the stone? Because of the women, for they themselves had seen Him then in the sepulchre. Therefore that they might believe that He was risen again, they see the sepulchre void of the body. For this cause he removed the stone, for this cause also an earthquake took place, that they might be thoroughly aroused and awakened. For they were come to pour oil on Him, and these things were done at night, and it is likely that some also had become drowsy.

Matthew 28:5 — Homily on the Gospel of Matthew 89

And for what intent and cause doth he say, "Fear not ye?" First he delivers them from the dread, and then tells them of the resurrection. And the ye is of one showing them great honor, and indicating, that extreme punishment awaits them that had dared to do, what the others had dared, except they repented. For to be afraid is not for you, he means, but for them that crucified Him. Having delivered them then from the fear both by his words, and by his appearance (for his form he showed bright, as bearing such good tidings), he went on to say, "I know that ye seek Jesus the Crucified." And he is not ashamed to call Him "crucified;" for this is the chief of the blessings.

Matthew 28:6 — Homily on the Gospel of Matthew 89

"He is risen." Whence is it evident? "As He said." So that if ye refuse to believe me, he would say, remember His words, and neither will ye disbelieve me. Then also another proof, "Come and see the place where He lay." For this he had lifted up the stone, in order that from this too they might receive the proof.

Matthew 28:7 — Homily on the Gospel of Matthew 89

"And tell His disciples, that ye shall see Him in Galilee." And he prepares them to bear good tidings to others, which thing most of all made them believe. And He said well "in Galilee," freeing them from troubles and dangers, so that fear should not hinder their faith.

Matthew 28:8 — Homily on the Gospel of Matthew 89

"And they departed from the sepulchre with fear and joy." Why could this be? They had seen a thing amazing, and beyond expectation, a tomb empty, where they had before seen Him laid. Wherefore also He had led them to the sight, that they might become witnesses of both things, both of His tomb, and of His resurrection. For they considered that no man could have taken Him, when so many soldiers were sitting by Him, unless He raised up Himself. For this cause also they rejoice and wonder, and receive the reward of so much continuance with Him, that they should first see and gladly declare, not what had been said only, but also what they beheld.

Matthew 28:9-10 — Homily on the Gospel of Matthew 89

Therefore after then they had departed with fear and joy, "Behold, Jesus met them, saying, All hail." But "they held Him by the feet," and with exceeding joy and gladness ran unto Him, and received by the touch also, an infallible proof, and full assurance of the resurrection. "And they worshipped Him." What then saith He? "Be not afraid." Again, He Himself casts out their fear, making way for faith, "But go, tell my brethren, that they go into Galilee, and there shall they see me." Mark how He Himself sends good tidings to His disciples by these women, bringing to honor, as I have often said, that sex, which was most dishonored, and to good hopes; and healing that which was diseased. Perchance some one of you would wish to be like them, to hold the feet of Jesus; ye can even now, and not His feet and His hands only, but even lay hold on that sacred head, receiving the awful mysteries with a pure conscience. But not here only, but also in that day ye shall see Him, coming with that unspeakable glory, and the multitude of the angels, if ye are disposed to be humane; and ye shall hear not these words only, "All hail!" but also those others, "Come ye blessed of my Father, inherit the kingdom prepared for you before the foundation of the world."

Matthew 28:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. xc.) Of the signs which were shown around Christ, some were common to the whole world, as the darkness; some peculiar to the watch, as the wonderful apparition of Angels, and the earthquake, which were wrought for the soldiers' sake, that they might be stunned with amazement, and bear testimony to the truth. For when truth is proclaimed by its adversaries, it adds to its brightness. Which befel now; Some of the watch came into the city, and showed unto the Chief Priests all the things that were done.

Matthew 28:11-13 — Homily on the Gospel of Matthew 90

For the sake of these soldiers that earthquake took place, in order to dismay them, and that the testimony might come from them, which accordingly was the result. For the report was thus free from suspicion, as proceeding from the guards themselves. For of the signs some were displayed publicly to the world, others privately to those present on the spot; publicly for the world was the darkness, privately the appearance of the angel, the earthquake. When then they came and showed it (for truth shines forth, being proclaimed by its adversaries), they again gave money, that they might say, as it is expressed, "that His disciples came and stole Him." How did they steal Him? O most foolish of all men! For because of the clearness and conspicuousness of the truth, they are not even able to make up a falsehood. For indeed what they said was highly incredible, and the falsehood had not even speciousness. For how, I ask, did the disciples steal Him, men poor and unlearned, and not venturing so much as to show themselves? What? was not a seal put upon it? What? were there not so many watchmen, and soldiers, and Jews stationed round it? What? did not those men suspect this very thing, and take thought, and break their rest, and continue anxious about it? And wherefore moreover did they steal it? That they might feign the doctrine of the resurrection? And how should it enter their minds to feign such a thing, men who were well content to be hidden and to live? And how could they remove the stone that was made sure? how could they have escaped the observation of so many? Nay, though they had despised death, they would not have attempted without purpose, and fruitlessly to venture in defiance of so many who were on the watch. And that moreover they were timorous, what they had done before showed clearly, at least, when they saw Him seized, all rushed away from Him. If then at that time they did not dare so much as to stand their ground when they saw Him alive, how when He was dead could they but have feared such a number of soldiers? What? was it to burst open a door? Was it that one should escape notice? A great stone lay upon it, needing many hands to move it. They were right in saying, "So the last error shall be worse than the first," making this declaration against themselves, for that, when after so much mad conduct they ought to have repented, they rather strive to outdo their former acts, feigning absurd fictions, and as, when He was alive, they purchased His blood, so when He was dead and risen again, they again by money were striving to undermine the evidence of His resurrection. But do thou mark, I pray thee, how by their own doings they are caught everywhere. For if they had not come to Pilate, nor asked for the guard, they would have been more able to act thus impudently, but as it was, not so. For indeed, as though they were laboring to stop their own mouths, even so did they all things. For if the disciples had not strength to watch with Him, and that, though upbraided by Him, how could they have ventured upon these things? And wherefore did they not steal Him before this, but when ye were come? For if they had been minded to do this, they would have done it, when the tomb was not yet guarded on the first night, when it was to be done without danger, and in security. For it was on the Sabbath that they came and begged of Pilate to have the watch, and kept guard, but during the first night none of these was present by the sepulchre. And what mean also the napkins that were stuck on with the myrrh; for Peter saw these lying. For if they had been disposed to steal, they would not have stolen the body naked, not because of dishonoring it only, but in order not to delay and lose time in stripping it, and not to give them that were so disposed opportunity to awake and seize them. Especially when it was myrrh, a drug that adheres so to the body, and cleaves to the clothes, whence it was not easy to take the clothes off the body,…

Matthew 28:13 — Homily on the Gospel of Matthew 90

How did they steal Him? O most foolish of all men! For because of the clearness and conspicuousness of the truth, they are not even able to make up a falsehood. For indeed what they said was highly incredible, and the falsehood had not even speciousness. For how, I ask, did the disciples steal Him, men poor and unlearned, and not venturing so much as to show themselves? What? was not a seal put upon it? What? were there not so many watchmen, and soldiers, and Jews stationed round it? What? did not those men suspect this very thing, and take thought, and break their rest, and continue anxious about it? And wherefore moreover did they steal it? That they might feign the doctrine of the resurrection? And how should it enter their minds to feign such a thing, men who were well content to be hidden and to live? And how could they remove the stone that was made sure? how could they have escaped the observation of so many? Nay, though they had despised death, they would not have attempted without purpose, and fruitlessly to venture in defiance of so many who were on the watch. And that moreover they were timorous, what they had done before showed clearly, at least, when they saw Him seized, all rushed away from Him. If then at that time they did not dare so much as to stand their ground when they saw Him alive, how when He was dead could they but have feared such a number of soldiers? What? was it to burst open a door? Was it that one should escape notice? A great stone lay upon it, needing many hands to move it. They were right in saying, "So the last error shall be worse than the first," making this declaration against themselves, for that, when after so much mad conduct they ought to have repented, they rather strive to outdo their former acts, feigning absurd fictions, and as, when He was alive, they purchased His blood, so when He was dead and risen again, they again by money were striving to undermine the evidence of His resurrection. But do thou mark, I pray thee, how by their own doings they are caught everywhere. For if they had not come to Pilate, nor asked for the guard, they would have been more able to act thus impudently, but as it was, not so. For indeed, as though they were laboring to stop their own mouths, even so did they all things. For if the disciples had not strength to watch with Him, and that, though upbraided by Him, how could they have ventured upon these things? And wherefore did they not steal Him before this, but when ye were come? For if they had been minded to do this, they would have done it, when the tomb was not yet guarded on the first night, when it was to be done without danger, and in security. For it was on the Sabbath that they came and begged of Pilate to have the watch, and kept guard, but during the first night none of these was present by the sepulchre. And what mean also the napkins that were stuck on with the myrrh; for Peter saw these lying. For if they had been disposed to steal, they would not have stolen the body naked, not because of dishonoring it only, but in order not to delay and lose time in stripping it, and not to give them that were so disposed opportunity to awake and seize them. Especially when it was myrrh, a drug that adheres so to the body, and cleaves to the clothes, whence it was not easy to take the clothes off the body, but they that did this needed much time, so that from this again, the tale of the theft is improbable. What? did they not know the rage of the Jews? and that they would vent their anger on them? And what profit was it at all to them, if He had not risen again? So these men, being conscious that they had made up all this tale, gave money, and said, "Say ye these things, and we will persuade the governor." For they desire that the report should be published, fighting in vain against the truth; and by their endeavor to obscure it, by these even against their will they occasioned it to appear clearly. For indeed even this establishes the resurrection…

Matthew 28:14 — Homily on the Gospel of Matthew 90

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

Matthew 28:15 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

See how all are corrupted; Pilate persuaded; the people stirred up; the soldiers bribed; as it follows, And they look the money, and did as they were instructed. If money prevailed with a disciple so far as to make him become the betrayer of his Master, what wonder that the soldiers are overcome by it.

Matthew 28:15 — Homily on the Gospel of Matthew 90

"And this saying is commonly reported," it is said, "until this day." Seest thou again the disciples' love of truth, how they are not ashamed of saying even this, that such a report prevailed against them.

Matthew 28:16-17 — Homily on the Gospel of Matthew 90

"Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted." This seems to me to be the last appearance in Galilee, when He sent them forth to baptize. And if "some doubted," herein again admire their truthfulness, how they conceal not even their shortcomings up to the last day. Nevertheless, even these are assured by their sight.

Matthew 28:18 — Homily on the Gospel of Matthew 90

What then saith He unto them, when He seeth them? "All power is given unto me in heaven and on earth." Again He speaketh to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high.

Matthew 28:19 — Homily on the Gospel of Matthew 90

"Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

Matthew 28:20 — Homily on the Gospel of Matthew 50

And with regard to our having Him really always with us, He saith, "Lo, I am with you alway, even unto the end of the world." From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.

Matthew 28:20 — Homily on the Gospel of Matthew 90

After that, because he had enjoined on them great things, to raise their courage, He says, "Lo! I am with you alway, even unto the end of the world." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto "the end of the world;" but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for "I am with you," who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, "I am with you," this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end. "For the irksome things, saith He, that ye will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which ye shall enjoy remain immortal, as I have often told you before." Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.

Micah 3:1 — HOMILIES ON JOHN 52

For the Prophets ever rebuked them, saying, "Hear, ye rulers of Sodom"; and, "Thy rulers are disobedient"; and again, "Is it not for you to know judgment?" And everywhere they attack them vehemently. What then? Shall one blame God for this? Away with the thought. This blame is theirs. And what other proof can a man bring of your not knowing the Law than your not obeying it?

Micah 5:2 — DEMONSTRATION AGAINST THE PAGANS 3:3

It was another prophet, again, who pointed out the place where he would be born. For Micah said, "And you, Bethlehem, the land of Judah, are by no means the least among the princes of Judah. For out of you will come the leader who will shepherd my people, Israel: and his going forth is from the beginning, from the days of eternity." He revealed his existence before all ages. When he said "there will come the leader who will shepherd my people, Israel," he revealed Christ's birth in the flesh.

Micah 7:18 — HOMILY ON THE PARALYTIC LET DOWN THROUGH THE ROOF 6

For what was it Jesus' detractors said? "No man can forgive sins, but God alone." Inasmuch then as they themselves laid down this definition, they themselves introduced the rule, they themselves declared the law. He then proceeded to entangle them by means of their own words. "You have confessed," he says in effect, "that forgiveness of sins is an attribute of God alone; my equality therefore is unquestionable." And it is not these men only who declare this but also the prophet Micah, who said, "Who is a God like you?" and then indicating his special attribute he adds, "pardoning iniquity and passing over transgression."

Mark 1:4 — THE GOSPEL OF ST. MATTHEW, HOMILY 10.2

Since the Victim had not been offered, nor had the Holy Spirit yet descended, of what kind was this remission of sins?… Fittingly therefore, when he had said that he came "preaching the baptism of repentance," he adds, "for the remission of sins"; as if to say: he persuaded them to repent of their sins, so that later they might more easily receive pardon through believing in Christ. For unless brought to it by repentance, they would not seek for pardon. His baptism therefore served no other end than as a preparation for belief in Christ.

Mark 1:6 — THE GOSPEL OF ST. MATTHEW, HOMILY 10

You may ask, why did he wear a leather girdle?… Elijah also was so clothed, and likewise many others among holy men, either because they were engaged in heavy labor, or were upon a journey, or in any other necessity that involved labor, and because they despised ornament, and followed an austere way of life.… Let us, putting away all excess, and drinking the healthy cup of moderation, live in a manner that is becoming and temperate. Let us give ourselves in earnest to prayer. And if we do not receive that for which we pray, let us persevere that we may receive it. And if we do receive it, then let us persevere all the more for what we have received. For it is not his will to withhold the gift we ask for, but in his wisdom, to encourage our perseverance by delaying it.

Mark 1:7 — THE GOSPEL OF ST. MATTHEW, HOMILY 11.5

John was setting forth the anticipatory and ancillary value of his own baptism, showing that it had no other purpose than to lead to repentance. He did not say he baptized with water of forgiveness, but of repentance. He pointed toward Christ's baptism, full of inexpressible gifts. John seems to be saying: "On being told that he comes after me, you must not think lightly of him because he comes later. When you understand the power of Christ's gift, you will see that I said nothing lofty or noble when I said 'I am unworthy to untie the thong of his sandal.' When you hear, 'He is mightier than I,' do not imagine that I said this by way of comparison. For I am not worthy to be ranked so much as among Christ's servants, no, not even the lowest of his servants, nor to receive the least honored portion of his ministry." Therefore John did not simply say, "his sandals," he said "the thong of his sandals," the part counted the least of all.

Mark 1:10 — THE GOSPEL OF ST. MATTHEW, HOMILY 12.3

But why in the form of a dove? The dove is a gentle and pure creature. Since then the Spirit, too, is "a Spirit of gentleness," he appears in the form of a dove, reminding us of Noah, to whom, when once a common disaster had overtaken the whole world and humanity was in danger of perishing, the dove appeared as a sign of deliverance from the tempest, and bearing an olive branch, published the good tidings of a serene presence over the whole world. All these things were given as a type of things to come.… In this case the dove also appeared, not bearing an olive branch, but pointing to our Deliverer from all evils, bringing hope filled with grace. For this dove does not simply lead one family out of an ark, but the whole world toward heaven at her appearing. And instead of a branch of peace from an olive tree, she conveys the possibility of adoption for all the world's offspring in common.

Mark 1:12-13 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom in Matt. xiii) Because all that Christ did and suffered was for our teaching, He began after His baptism to dwell in the wilderness, and fought against the devil, that every baptized person might patiently sustain greater temptations after His baptism, nor be troubled, as if this which happened to Him was contrary to His expectation, but might bear up against all things, and come off conqueror. For although God allows that we should be tempted for many other reasons, yet for this cause also He allows it, that we may know, that man when tempted is placed in a station of greater honour. For the Devil approaches not save where he has beheld one set in a place of greater honour; and therefore it is said, And immediately the Spirit drove him into the wilderness. And the reason why He does not simply say, that He went into the wilderness, but was driven, is, that thou mayest understand that it was done according to the word of Divine Providence. By which also He shows, that no man should thrust himself into temptation, but that those who from some other state are as it were driven into temptation, remain conquerors. (in Mat. Hom. xiii) But the Spirit drove Him into the wilderness, because He designed to provoke the devil to tempt Him, and thus gave Him an opportunity not only by hunger, but also by the place. For then most of all does the devil thrust himself in, when he sees men remaining solitary.

Mark 1:12 — THE GOSPEL OF ST. MATTHEW, HOMILY 13.1

You see how the Spirit led him, not into a city or public arena, but into a wilderness. In this desolate place, the Spirit extended the devil an occasion to test him, not only by hunger, but also by loneliness, for it is there most especially that the devil assails us, when he sees us left alone and by ourselves. In this same way did he also confront Eve in the beginning, having caught her alone and apart from her husband.

Mark 1:24 — HOMILIES ON FIRST CORINTHIANS 29.3

What then, doth no demon call upon God's Name? Did not the demoniacs say, "We know Thee who Thou art, the Holy One of God?" Did they not say to Paul, "these men are the servants of the Most High God?" They did, but upon scourging, upon compulsion; never of their own will and without being scourged.

Mark 1:41 — THE GOSPEL OF ST. MATTHEW, HOMILY 25.2

He did not simply say, "I will, be cleansed," but he also "extended his hand, and touched him"—an act we do well to analyze. If he cleansed him merely by willing it and by speaking it, why did he also add the touch of his hand? For no other reason, it seems to me, than that he might signify by this that he is not under the hand of the law, but the law is in his hands. Hence to the pure in heart, from now on, nothing is impure. … He touched the leper to signify that he heals not as servant but as Lord. For the leprosy did not defile his hand, but his holy hand cleansed the leprous body.

Mark 1:42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 25. in Matt) Moreover, by this, not only did He not take away the opinion of Him entertained by the leper, but He confirmed it; for He puts to flight the disease by a word, and what the leper had said in word, He filled up in deed; wherefore there follows, And when he had spoken, immediately, &c.

Mark 1:43-44 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. 25) As if He said, It is not yet time that My works should be preached, I require not thy preaching. By which He teaches us not to seek worldly honour as a reward for our works. It goes on: But go thy way, show thyself to the chief of the priests. Our Saviour sent him to the priest for the trial of his cure, and that he might not be cast out of the temple, but still be numbered with the people in prayer. He sends him also, that he might fulfil all the parts of the Law, in order to stop the evil-speaking tongue of the Jews. He Himself indeed completed the work, leaving them to try it.

Mark 1:45 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) For the leper every where proclaimed his wonderful cure, so that all ran to see and to believe on the Healer; thus the Lord could not preach the Gospel, but walked in desert places; wherefore there follows, And they came together to him from all places.

Mark 2:5-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) Further, He first healed by the remission of sins that which He had come to seek, that is, a soul, so that when they faithlessly doubted, then He might bring forward a work before them, and in this way His word might be confirmed by the work, and a hidden sign be proved by an open one, that is, the health of the soul by the healing of the body.

Mark 2:7 — THE PARALYTIC LET DOWN THROUGH THE ROOF 6

They persecuted Jesus not only because he broke the Sabbath but also because he said that God was his Father, making himself equal with God, which is a far more drastic declaration. He confirmed this through his own actions.… The scribes themselves had devised this definition. They themselves had introduced the precept. They themselves had interpreted the law. But he proceeded to entangle them in their own words. In effect he said: It is you yourselves who have confessed that forgiveness of sins is given to God alone.

Mark 2:8 — THE GOSPEL OF ST. MATTHEW, HOMILY 29.1

The scribes asserted that only God could forgive sins, yet Jesus not only forgave sins, but showed that he had also another power that belongs to God alone: the power to disclose the secrets of the heart.

Mark 2:10 — ON THE INCOMPREHENSIBLE NATURE OF GOD 10.19

Whenever there was need to punish or to honor, to forgive sins or to make laws, Christ was fully authorized to do it. Whenever Christ had to do any of these much greater things, you will not characteristically find him praying or calling on his Father for assistance. All these things, as you discover in the text, he did on his own authority.

Mark 2:14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) Now this is the same publican who is named by all the Evangelists; Matthew by Matthew; simply Levi by Luke; and Levi, the son of Alphæus, by Mark; for he was the son of Alphæus. And you may find persons with two names in other parts of Scripture; as Moses' father in law is sometimes called Jethro, sometimes Raguel.

Mark 2:18 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) The disciples of John, therefore, and of the Pharisees, being jealous of Christ, ask Him, whether He alone of all men with His disciples could, without abstinence and toil, conquer in the fight of the passions.

Mark 2:21 — CONCERNING THE STATUES, HOMILY 16.9

The souls of some are like an old garment, an old wineskin—not as yet renewed by faith. Not yet renovated in the grace of the Spirit, they remain weak and earthly. All their affections are turned toward this life, fluttering after worldly show, loving a glory that is ephemeral. If such a soul should incidentally hear that if he became a Christian he would immediately become like a servant, as if he had a manacle on his foot, he would recoil with indignity and horror from the word as preached.

Mark 2:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ. sed v. Chrys. Hom. 39, in Matt) But being hungry, they ate simple food, not for pleasure, but on account of the necessity of nature. The Pharisees however, serving the figure and the shadow, accused the disciples of doing wrong. Wherefore there follows, But the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful.

Mark 3:4 — GOSPEL OF ST. MATTHEW, HOMILY 40.1

Jesus said to the man with the withered hand, "Come here." Then he challenged the Pharisees as to whether it would be lawful to do good on the sabbath. Note the tender compassion of the Lord when he deliberately brought the man with the withered hand right into their presence. He hoped that the mere sight of the misfortune might soften them, that they might become a little less spiteful by seeing the affliction, and perhaps out of sorrow mend their own ways. But they remained callous and unfeeling. They preferred to do harm to the name of Christ than to see this poor man made whole. They betrayed their wickedness not only by their hostility to Christ, but also by their doing so with such contentiousness that they treated with disdain his mercies to others.

Mark 3:5 — THE GOSPEL OF ST. MATTHEW, HOMILY 82

I exhort you that you not carelessly slumber so as to leave everything to God. Nor, when diligent in your endeavors, imagine that by your own exertions the whole work is achieved. God does not will that we should be indolent. For God does not do the whole work by himself by fiat. Nor is it his will that we should be entirely self-sufficient. For God does not commit the whole work to us alone.

Mark 3:17 — HOMILIES ON ST. JOHN, HOMILY 19

James and his brother He called "sons of thunder." Why then doth He this? To show that it was He who gave the old covenant, that it was He who altered names, who called Abram "Abraham," and Sarai "Sarah," and Jacob "Israel." To many he assigned names even from their birth, as to Isaac, and Samson, and to those in Isaiah and Hosea; but to others He gave them after they had been named by their parents, as to those we have mentioned, and to Joshua the son of Nun. It was also a custom of the Ancients to give names from things, which in fact Leah also has done; and this takes place not without cause, but in order that men may have the appellation to remind them of the goodness of God, that a perpetual memory of the prophecy conveyed by the names may sound in the ears of those who receive it.

Mark 3:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) From this it is manifest that His brethren and His mother were not always with Him; but because He was beloved by them, they come from reverence and affection, waiting without. Wherefore it goes on, And the multitude sat about him, &c.

Mark 3:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) By this, the Lord shows that we should honour those who are relations by faith rather than those who are relations by blood. A man indeed is made the mother of Jesus by preaching Himq; for He, as it were, brings forth the Lord, when he pours Him into the heart of his hearers.

Mark 4:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 44) Which we must understand was not done without a purpose, but that He might not leave any one behind Him, but have all His hearers before His face.

Mark 4:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) For He rouses the minds of His hearers by a parable, pointing out objects to the sight, to make His discourse more manifest.

Mark 4:3 — ON TEMPERANCE

What is the meaning of this parable? He went out to sow his seed. From where could he "go out" who is present everywhere, and fills all places? He went out, not into a place, but into a life and into a historic dispensation wherein he saved us, being brought close to us by reason of assuming our flesh. Since we could not enter in, for our sins had shut the door to us, he came out to us.… He came to till and to take care of the earth: to sow the word of compassion. For here he calls his teaching seed, the souls of men a ploughed field, and himself the sower.

Mark 4:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(in Matt. Hom. 44.) And indeed the prophet has compared the teaching of the people to the planting of a vine; (Isa. 5) in this place however it is compared to sowing, to show that obedience is now shorter and more easy, and will sooner yield fruit.

Mark 4:4 — THE GOSPEL OF ST. MATTHEW, HOMILY 44.5.1

As the sower fairly and indiscriminately disperses seed broadly over all his field, so does God offer gifts to all, making no distinction between rich and poor, wise and foolish, lazy or diligent, brave or cowardly. He addresses everyone, fulfilling his part, although knowing the results beforehand.… Why then, tell me, was so much of the seed lost? Not through the sower, but through the ground that received it—meaning the soul that did not listen.… Even though more seed would be lost than survive, the disciples were not to lose heart. For it is the way of the Lord never to stop sowing the seed, even when he knows beforehand that some of it will not respond. But how can it be reasonable, one asks, to sow among the thorns, or on the rock, or alongside the road? Maybe it is not reasonable insofar as it pertains only to seeds and earth, for the bare rock is not likely to turn into tillable soil, and the roadside will remain roadside and the thorns, thorns. But in the case of free wills and their reasonable instruction, this kind of sowing is praiseworthy. For the rocky soul can in time turn into rich soil. Among souls, the wayside may come no longer to be trampled by all that pass, and may become a fertile field. The thorns may be destroyed and the seed enjoy full growth. For had this not been impossible, this sower would not have sown. And even if no change whatever occurs in the soul, this is no fault of the sower, but of those who are unwilling to be changed. He has done his part.

Mark 4:6 — ON TEMPERANCE

And if the young shoots of the wheat wither, that is not because of the heat, for he did not say that it withered because of the heat, but "because it had no roots." And if that which he has taught us is choked, neither is it the fault of the thorns, but of those who allow them to grow. For you can, if you will, oppose their evil growth, and make fitting use of your resources. For this reason he says not "the world," but "the care of this world"; not "riches," but "the deceitfulness of riches." Let us put blame, not on created things, but on the corrupted will.

Mark 4:6 — THE GOSPEL OF ST. MATTHEW, HOMILY 44.5

Now pay particular attention. There is not one single way of destruction. Rather there are various ways that differ from one another significantly. Some, like the seed along the roadside, are the coarse-minded, indifferent, and careless. Others, those on the rock, are like people who fail from weakness only.

Mark 4:8 — THE GOSPEL OF ST MATTHEW, HOMILY 44.6

Why did one soil bear a hundred, one sixty, one thirty? The difference is the readiness of the ground, for even where the ground is good, differences remain in the readiness of soils. The fault lies not in the farmer or the seed, but in the condition of the land itself, its disposition to receive.

Mark 4:10 — THE GOSPEL OF ST MATTHEW, HOMILY 44.3

He speaks in parables that he may also make his discourse more vivid, and fix the memory of it in them more perfectly, and bring the things before their sight, as did the prophets also.

Mark 4:10 — THE GOSPEL OF ST MATTHEW, HOMILY 1.8

Suppose a physician excised a portion from the side of an organism, even in that small part you would find all the elements out of which the whole is composed—nerves and veins, bones, arteries and blood, and a sample, as one might say, of the whole lump. So likewise with regard to the organic unity of the Scriptures. In each distinct portion of what is written, one may see the connection with the whole clearly appearing.

Mark 4:18 — THE GOSPEL OF ST MATTHEW, HOMILY 44.7

When the Word is choked, it is not merely due to the thorns as such, but to the negligence of those allowing them to spring up. There is a way, if there is a will, to hinder evil growth and use wealth appropriately. For this reason he warned not of "the world" but of the "care of the world"; not "riches" as such but "the deceitfulness of riches." Let us not place the blame on what we possess, but on our own corrupt mind. For it is possible to be rich and not be deceived. It is possible to be in this world, and not be choked with its cares. For indeed riches have two contrary disadvantages; one, anxiety over them, wearing us out, and spreading darkness over us; and the other, luxury, which makes us soft.… Do not marvel at his calling our luxuries "thorns." If you are intoxicated in your sense you may not be aware of this. One is in sound health who knows that luxury pricks sharper than any thorn. Luxury wastes the soul away even worse than anxiety. It causes more grievous pains both to body and soul. For no one is as seriously harmed by anxiety as by immoderate indulgence.… It brings on premature old age, dulls the senses, darkens our reasoning, blinds the keen-sighted mind, and makes the body flabby.

Mark 4:21-22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) After the question of the disciples concerning the parable, and its explanation, He well subjoins, And he said unto them, Is a candle brought, &c. As if he said, A parable is given, not that it should remain obscure, and hidden as if under a bed or a bushel, but that it should be manifested to those who are worthy. The candle within us is that of our intellectual nature, and it shines either clearly or obscurely according to the proportion of our illumination. For if meditations which feed the light, and the recollection with which such a light is kindled, are neglected, it is presently extinguished. (in Matt. Hom. 15) Or else, There is nothing hid; as if He said, If ye conduct your life with care, accusation will not be able to obscure your light.

Mark 4:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) Again it may be said, that he hath not, who has not truth. But our Lord says that he hath, because he has a lie, for every one whose understanding believes a lie, thinks that he has something.

Mark 4:31-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ. leg. ap. Possin. Cyril.) And also because the wisdom spoken amongst the perfect expands, to an extent greater than all other sayings, that which was told to men in short discourses, for there is nothing greater than this truth.

Mark 4:33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ. sed v. Cat. in Marc.) Then after this, Mark, who delights in brevity, to show the nature of the parables, subjoins, And with many such parables spake he the word unto them as they could hear him.

Mark 4:37-38 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 28) The Lord took the disciples indeed, that they might be spectators of the miracle which was coming, but He took them alone, that no others might see that they were of such little faith. Wherefore, to show that others went across separately, it is said, And there were also with him other ships. Lest again the disciples might be proud of being alone taken, He permits them to be in danger; and besides this, in order that they might learn to bear temptations manfully. Wherefore it goes on, And there arose a great storm of wind; and that He might impress upon them a greater sense of the miracle which was to be done, He gives time for their fear, by sleeping. Wherefore there follows, And he was himself in the hinder part of the ship, &c. For if He had been awake, they would either not have feared, nor have asked Him to save them when the storm arose, or they would not have thought that He could do any such things. (Hom. in Matt. 28) showing His humility, and thus teaching us many lessons of wisdom. But not yet did the disciples who remained about Him know His glory; they thought indeed that if He arose He could command the winds, but could by no means do so reposing or asleep. And therefore there follows, And they awake him, and say unto him, Master, carest thou not that we perish?

Mark 5:2-3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28) Or else, Mark and Luke relate what was most worthy of compassion, and for this reason they put down more at length what had happened to this man; for there follows, no man could bind him, no, not with chains. They therefore simply said, a man possessed of a devil, without taking heed to the number; or else, that he might show the greater virtue in the Worker; for He who had cured one such, might cure many others. Nor is there any discrepancy shown here, for they did not say that there was one alone, for then they would have contradicted Matthew. Now devils dwelt in tombs, wishing to convey a false opinion to many, that the souls of the dead were changed to devils.

Mark 5:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Vict. Ant. e Cat. in Marc. et v. Chrys. Hom. in Matt. 28) Then praying to Him, he subjoins, I adjure thee by God, that thou torment me not. For he considered being cast out to be a torment, or else he was also invisibly tortured. For however bad the devils are, they know that there awaits them at last a punishment for their sins; but that the time of their last punishment was not yet come, they full well knew, especially as they were permitted to mix among men. But because Christ had come upon them as they were doing such dreadful deeds, they thought that, such was the heinousness of their crimes, He would not wait for the last times, to punish them; for this reason they beg that they may not be tormented.

Mark 5:13 — Against the Jews, Homily 8

If the devil is a murderer, it is clear that the demons who serve him are murderers, too. What Christ did has taught you this lesson. At any rate, he gave the demons leave to enter into the herd of swine and the demons drove the whole herd down the cliff and drowned them. He did this so that you might know that the demons would have done the same thing to human beings and would have drowned them if God had allowed them to do so. But he restrained the demons, stopped them, and permitted them to do no such thing. Once they had gotten power over the swine, the demons made quite clear what they would have done to us. If they did not spare the swine, it is all the more sure they would not have kept their hands off us. Therefore, beloved, do not be swept off by the deceits of the demons but stand firm in your fear of God.

Mark 5:19-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) But although he bade others, whom he healed, to tell it to no one, he nevertheless fitly bids this one proclaim it, since all that region, being possessed by devils, remained without God.

Mark 5:27-28 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Mat. 31) This woman, who was celebrated and known to all, did not dare to approach the Saviour openly, nor to come to Him, because, according to the law, she was unclean; for this reason she touched Him behind, and not in front, for that she durst not do, but only ventured to touch the hem of His garment. It was not however the hem of the garment, but her frame of mind that made her whole. There follows, For she said, If I may but touch his clothes, I shall be whole.

Mark 5:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Vict. Ant. e Cat. in Macr. v. Chrys. Hom. in Mat. 31.) He calls her daughter because she was saved by her faith; for faith in Christ makes us His children.

Mark 5:41-42 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) Or else, to take away all display, He suffered not all to be with Him; that, however, He might leave behind Him witnesses of His divine power, He chose His three chief disciples and the father and mother of the damsel, as being necessary above all. And He restores life to the damsel both by His hand, and by word of mouth. Wherefore it says, And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise. For the hand of Jesus, having a quickening power, quickens the dead body, and His voice raises her as she is lying; wherefore it follows, And straightway the damsel arose and walked. (Hom. in Mat. 31) To show that He had raised her really, and not only to the eye of fancy.

Mark 6:3 — Homily on the Gospel of Matthew 5

How then, one may say, are James and the others called His brethren? In the same kind of way as Joseph himself was supposed to be husband of Mary. For many were the veils provided, that the birth, being such as it was, might be for a time screened. Wherefore even John so called them, saying, "For neither did His brethren believe in Him."

Mark 6:18 — CONCERNING THE STATUES 1.32

John saw a man that was a tyrant overthrowing the divine commands on marriage. With boldness, he proclaimed in the midst of the forum, "It is not lawful for you to have your brother Philip's wife." So we learn from him to admonish our fellow servant as an equal. Do not shrink from the duty of chastising a brother, even though one may be required to die for it. Now do not make this cold reply: "What does it matter to me? I have nothing in common with him." With the devil alone we have nothing in common, but with all humanity we have many things in common. All partake of the same nature with us. They inhabit the same earth. They are nourished with the same food. They have the same Lord. They have received the same laws. They are invited to the same blessings with ourselves. Let us not say then that we have nothing in common with them.

Mark 6:20 — THE GOSPEL OF ST MATTHEW, HOMILY 48

Mark says that Herod exceedingly honored the man [John], even when reproved. So great a thing is virtue.

Mark 6:23 — BAPTISMAL INSTRUCTIONS 10.26-27

So the princess danced and, after the dance, committed another more serious sin. For she persuaded that senseless man to promise with an oath to give her whatever she might ask. Do you see how easily swearing makes one witless? Thus, whatever she asked, he swore to give. What, then, if she were to have asked for your head, Herod? What if she were to have asked for your whole kingdom? Yet he took no thought of these things. The devil had set his trap, making it strong, and from the moment the oath was complete, he both cast his snares and stretched his net on every side. The request was abominable, but she persuaded him, and he gave the order to bridle John's holy tongue. But even now it continues to speak. For even today in every church, you can hear John still crying aloud through the Gospels and saying: "It is not lawful for you to have the wife of your brother Philip." He cut off the head, but he did not cut off the voice. He curbed the tongue, but he did not curb the accusation. Do you see what swearing leads to? It cuts off the heads of prophets. You saw the bait. Dread, then, the ruin it brings.

Mark 6:23 — THE GOSPEL OF ST MATTHEW, HOMILY 49

So much did he value his kingdom, such a captive was he to his passion, that he would give it to her for her dancing. And why do you wonder that this happened then, when even now, after so much instruction in sound doctrine, many men give away their soul for the dancing of these effeminate young men with no oath needed? They have been made captives by their pleasure and are led around like sheep wherever the wolf may drag them.

Mark 6:26 — THE ACTS OF THE APOSTLES, HOMILY 13

It is indeed a haven of safety if we do not swear at all. So whatever storms burst upon us we are in no danger of sinking. Whether it be through anger or insult or passion, be what it may, the soul is stayed securely. Even though one might have vented some chance word that ought not to have been spoken, one is not laying oneself absolutely under necessity or law.… For it is indeed a snare of Satan, this swearing. Let us burst these cords. Let us bring ourselves into a condition in which it will be easy not to swear.

Mark 6:28 — ON THE PROVIDENCE OF GOD 22.10

In what way, then, was this just man harmed by this demise, this violent death, these chains, this imprisonment? Who are those he did not set back on their feet—provided they had a penitent disposition—because of what he spoke, because of what he suffered, because of what he still proclaims in our own day—the same message he preached while he was living. Therefore, do not say: "Why was John allowed to die?" For what occurred was not a death, but a crown, not an end, but the beginning of a greater life. Learn to think and live like a Christian. You will not only remain unharmed by these events, but will reap the greatest benefits.

Mark 6:28 — ON THE PROVIDENCE OF GOD 22.8-9

Note well the weakness of the tyrant compared to the power of the one in prison. Herod was not strong enough to silence his own tongue. Having opened it, he opened up countless other mouths in its place and with its help. As for John, he immediately inspired fear in Herod after his murder—for fear was disturbing Herod's conscience to such an extent that he believed John had been raised from the dead and was performing miracles! In our own day and through all future time, throughout all the world, John continues to refute Herod, both through himself and through others. For each person repeatedly reading this Gospel says: "It is not lawful for you to have the wife of Philip your brother." And even apart from reading the Gospel, in assemblies and meetings at home or in the market, in every place … even to the very ends of the earth, you will hear this voice and see that righteous man even now still crying out, resounding loudly, reproving the evil of the tyrant. He will never be silenced nor the reproof at all weakened by the passing of time.

Mark 6:35 — THE GOSPEL OF ST MATTHEW 58

Even though the place is desolate, yet the one who feeds the world is present. And even though the hour is late, yet the one who is not subject to the hour is conversing with you.

Mark 6:41 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Vict. Ant. e Cat. in Marc. v. Chrys. Hom in Matt. 49) Now it was with fitness that He looked up to heaven, for the Jews, when receiving manna in the desert, presumed to say of God, Can he give bread? (Ps. 78:20) To prevent this therefore, before He performed the miracle, He referred to His Father what He was about to do.

Mark 6:50 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(v. Chrys. Hom. in Matt. 50) As soon then as they knew Him by His voice, their fear left them.

Mark 6:52 — Homily on the Gospel of Matthew 49

"We have but five loaves, and two fishes." Wherefore Mark also saith, "They understood not the saying, for their heart was hardened." They continuing therefore to crawl on the ground, then at length He brings in His own part, and saith, "Bring them hither to me." For although the place be desert, yet He that feeds the world is here; and although the time be now past, yet He that is not subject to time is discoursing with you.

Mark 7:12 — HOMILIES ON PHILIPPIANS 6

Christ says, "Spare the poor"; Mammon says, "Even from the naked strip off the things they have." Christ says, "Empty thyself of what thou hast"; Mammon says, "Take also what thou hast not." Seest thou the opposition, seest thou the strife? How is it that a man cannot easily obey both, but must despise one?… Christ says, "Whosoever he be of you that renounceth not all that he hath, he cannot be My disciple"; Mammon says, "Take the bread from the hungry." Christ says, "Cover the naked"; the other says, "Strip the naked." Christ says, "Thou shalt not hide thyself from thine own flesh," and those of thine own house; Mammon says, "Thou shall not pity those of thine own seed; though thou seest thy mother or thy father in want, despise them." Why say I father or mother? "Even thine own soul," he says, "destroy it also." And he is obeyed! Alas! he who commands us cruel, and mad, and brutal things, is listened to rather than He who bids us gentle and healthful things!

Mark 7:26 — HOMILY 24, ON EPHESIANS

Have you not heard of the Syrophoenician woman? By the constancy of her entreaty, she elicited the Lord's compassion.

Mark 8:12 — GOSPEL OF ST MATTHEW, HOMILY 53.3

But for what sign from heaven were they asking? Maybe that he should hold back the sun, or curb the moon, or bring down thunderbolts, or change the direction of the wind, or something like that?… In Pharaoh's time there was an enemy from whom deliverance was needed. But for one who comes among friends, there should be no need of such signs.

Mark 8:13 — GOSPEL OF ST MATTHEW, HOMILY 53.2

No sign more impressed the crowds than the miracles of the loaves. Not only did they want to follow him, but also seemed ready to make him a king. In order to avoid all suspicion of usurping civil authority, he made a speedy exit after this wonderful work. He did not even leave on foot, lest they chase after him, but took off by boat.

Mark 8:15 — GOSPEL OF ST MATTHEW, HOMILY 53.3

It was not to learn faith that they [the Pharisees] sought him, but to seize him.

Mark 8:21 — GOSPEL OF ST MATTHEW, HOMILY 53.4

Can you hear the intense displeasure in his voice? For nowhere else does he appear to have rebuked them so strongly. Why now? In order to cast out their prejudices about clean foods. … For not everywhere is permissiveness a good thing. As he earlier had allowed them to speak freely, now he reproves them.… He even reminds them of the specific numbers of loaves and of persons fed, both to bring them to recall the past, and to make them more attentive to the future.

Mark 8:29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Mat. 54) From the manner, however, itself of the question, He leads them to a higher feeling, and to higher thoughts, concerning Him, that they might not agree with the multitude. But the next words show what the head of the disciples, the mouth of the Apostles, answered; when all were asked, Peter answereth and saith unto him, Thou art the Christ.

Mark 8:30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Or else, that He might wait to fix the pure faith in their minds, till the Crucifixion, which was an offence to them, was over, for after it was once perfected, about the time of His ascension, He said unto the Apostles, Go ye and teach all nations.

Mark 8:30-32 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Vict. Ant. e Cat. in Marc. v. Chrys. ubi sup.) The reason, however, why the Lord told them this, was to show, that after His cross and resurrection, Christ must be preached by His witnesses. Again, Peter alone, from the fervour of his disposition, had the boldness to dispute about these things. Wherefore it goes on, And Peter took him up, and began to rebuke hime.

Mark 8:32-33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But how is this, that Peter, gifted with a revelation from the Father, has so soon fallen, and become unstable? Surely, however, it was not wonderful that one who had received no revelation concerning the Passion should be ignorant of this. For that He was the Christ, the Son of the living God, he had learnt by revelation; but the mystery of His cross and resurrection had not yet been revealed to him. He Himself, however, showing that He must come to His Passion, rebuked Peter; wherefore there follows, And when he had turned about and looked on his disciples, he rebuked Peter, &c.

Mark 8:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 55) As if He would say to Peter, Thou indeed dost rebuke Me, who am willing to undergo My passion, but I tell thee, that not only is it wrong to prevent Me from suffering, but neither canst thou be saved unless thou thyself diest. Again He says, Whosoever wishes to come after me; as if He said, I call you to those good things which a man should wish for, I do not force you to evil and burdensome things; for he who does violence to his hearer, often stands in his way; but he who leaves him free, rather draws him to himself. And a man denies himself when he cares not for his body, so that whether it be scourged, or whatever of like nature it may suffer, he bears it patiently. (ubi sup.) But He says not, a man should not spare himself, but what is more, that he should deny himself, as if he had nothing in common with himself, but face danger, and look upon such things as if another were suffering; and this is really to spare himself; for parents then most truly act kindly to their children, when they give them up to their masters, with an injunction not to spare them. Again, He shows the degree to which a man should deny himself, when He says, And take up his cross, by which He means, even to the most shameful death.

Mark 8:35 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) And this He says, because it may happen that a man may suffer and yet not follow Christ, that is, when he does not suffer for Christ's sake; for he follows Christ, who walks after Him, and conforms himself to His death, despising those principalities and powers under whose power, before the coming of Christ, he committed sin. Then there follows, For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the Gospel's, the same shall save it. I give you these commands, as it were to spare you; for whosoever spares his son, brings him to destruction, but whosoever does not spare him, saves him. It is therefore right to be always prepared for death; for if in the battles of this world, he who is prepared for death fights better than others, though none can restore him to life after death, much more is this the case in spiritual battle, when so great a hope of resurrection is set before him, since he who gives up his soul unto death saves it.

Mark 8:36-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) As therefore He had said, For who so ever will save his life shall lose it, lest any one should suppose this loss to be equivalent to that salvation, He adds, For what shall it profit a man, if he shall gain the whole world, and lose his own soul, &c. As if He said, Think not that he has saved his soul, who has shunned the perils of the cross; for when a man, at the cost of his soul, that is, his life, gains the whole world, what has he besides, now that his soul is perishing? Has he another soul to give for his soul? For a man can give the price of his house in exchange for the house, but in losing his soul, he has not another soul to give. And it is with a purpose that He says, Or what shall a man give in exchange for his soul? for God, in exchange for our salvation, has given the precious blood of Jesus Christ.

Mark 9:1 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 56) And He did not declare the names of those who were about to go up, lest the other disciples should feel some touch of human frailty, and He tells it to them beforehand, that they might come with minds better prepared to be taught all that concerned that vision.

Mark 9:2 — EUTROPIUS, AND THE VANITY OF RICHES, HOMILY 2

He disclosed, it is said, a glimpse of the Godhead. He manifested to them the God who was dwelling among them.

Mark 9:2 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 65) Luke in saying, After eight days, does not contradict this; for he reckoned in both the day on which Christ had spoken what goes before, and the day on which he took them up. And the reason that he took them up after six days, was that they might be filled with a more eager desire during the space of these days, and with a watchful and anxious mind attend to what they saw.

Mark 9:3 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

Or else, white garments are the writings of Evangelists and Apostles, the like to which no interpreter can frame.

Mark 9:3 — EUTROPIUS, AND THE VANITY OF RICHES, HOMILY 2.10-11

How did he shine? Tell me. Exceedingly. And how do you express this? He shone as the sun. As the sun, you say? Yes. Why the sun? Because I do not know any other luminary more brilliant. And he was white, you say, as snow? Why as snow? Because I do not know any other substance which is whiter. But he did not strictly speaking shine merely as the sun shines daily. This is proved by what follows: the disciples fell to the ground. If he had shone as the sun daily shines, the disciples would not have fallen, for they saw the sun every day, and did not fall. But inasmuch as he shone more brilliantly than the sun or snow, they, being unable to bear the splendor, fell to the earth.

Mark 9:4 — GOSPEL OF ST MATTHEW, HOMILY 56

For both the one and the other had courageously withstood a tyrant: one the Egyptian, the other Ahab; and this on behalf of a people who were both ungrateful and disobedient.… And both were simple unlearned men. One was slow of speech and weak of voice. The other a rough countryman. And both were men who had despised the riches of this world. For Moses possessed nothing. And Elijah had nothing but his sheepskin.

Mark 9:4 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 56) He brings Moses and Elias before them; first, indeed, because the multitudes said that Christ was Elias, and one of the Prophets, He shows Himself to the Apostles with them, that they might see the difference between the Lord, and His servants. And again because the Jews accused Christ of transgressing the law, and thought Him a blasphemer, as if He arrogated to Himself the glory of His Father, He brought before them those who shone conspicuous in both ways; for Moses gave the Law, and Elias was zealous for the glory of God; for which reason neither would have stood near Him, if He had been opposed to God and to His law. And that they might know that He holds the power of life and of death, He brings before them both Moses who was dead, and Elias who had not yet suffered death. Furthermore He signified by this that the doctrine of the Prophets was the schoolmaster to the doctrine of Christ. He also signified the junction of the New and Old Testament, and that the Apostles shall be joined in the resurrection with the Prophets, and both together shall go forth to meet their common King. It goes on, And Peter answered and said to Jesus, Master, it is good for us to be here; and let us make three tabernacles, one for thee, and one for Moses, and one for Elias.

Mark 9:5-6 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

CHRYSOSTOM.f Again, Peter neither comprehended that the Lord worked His transfiguration for the showing forth of His true glory, nor that He did this in order to teach men, nor that it was impossible for them to leave the multitude and dwell in the mountain. It goes on, For they were sore afraid. But this fear of theirs was one by which they were raised from their usual state of mind to one higher, and they recognised that those who appeared to them were Moses and Elias. The soul also was drawn on to a state of heavenly feeling, as though carried away from human sense by the heavenly vision.

Mark 9:7 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 56) The voice proceeded from a cloud in which God is wont to appear, that they might believe that the voice was sent forth from God. But in that He says, This is my beloved Son, He declares that the will of the Father and the Son is one, and that, save in that He is the Son, He is in all things One with Him who begot Him.

Mark 9:9 — GOSPEL OF ST MATTHEW, HOMILY 57

So He bound them to silence. Furthermore he spoke of his passion as though it were the reason why he asked them to be silent. Note that he did not tell them that they must never tell this to anyone. Instead they should not tell it until he had risen from the dead. In this respect he was silent as to what was painful, and spoke only of what was joyful.

Mark 9:11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) The design of the disciples in asking this question seems to me to be this. We indeed have seen Elias with Thee, and have seen Thee before seeing Elias, but the Scribes say that Elias cometh first; we therefore believe that they have lied.

Mark 9:12 — GOSPEL OF ST MATTHEW, HOMILY 57.1

Note the extreme accuracy of [the prophetic] expression. He does not say "He will restore the heart of the son to the father," but "of the father to the son."

Mark 9:12 — GOSPEL OF ST MATTHEW, HOMILY 57.2

"Then"—when? When he was confessed to be the Christ, the Son of God. Again on the mountain, when he had shown them the marvelous vision, and the prophets had been discoursing of his glory, he reminded them of his passion.

Mark 9:13 — GOSPEL OF ST MATTHEW, HOMILY 57.1

Christ called John Elijah, not because he was Elijah, but because he was fulfilling the ministry of that prophet.

Mark 9:17-19 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) The Scriptures declare that this man was weak in faith, for Christ says, O faithless generation: and He adds, If thou canst believe. But although his want of faith was the cause of their not casting out the devil, he nevertheless accuses the disciples; wherefore it is added, And I spake to thy disciples that they should cast him out; but they could not. Now observe his folly; in praying to Jesus in the midst of the crowd, he accuses the disciples, wherefore the Lord before the multitude so much the more accuses him, and not only aims the accusation at himself, but also extends it to all the Jews; for it is probable that many of those present had been offended, and had held wrong thoughts concerning His disciples. Wherefore there follows, He answereth them and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? By which He showed both that He desired death, and that it was a burden to Him to converse with them.

Mark 9:20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) But this the Lord permitted for the sake of the father of the boy, that when he saw the devil vexing his child, he might be brought on to believe that the miracle was to be wrought.

Mark 9:22 — THE GOSPEL OF ST MATTHEW, HOMILY 57.3

The Scripture indicates that this man was extremely weak in faith, as is evident at four points: from Christ's saying that "All things are possible to him that believes;" from the saying of the man himself as he approached, "Help me in my unbelief;" from Christ's commanding the devil to "enter no more into him;" and from the man's saying again to Christ, "If you can."

Mark 9:23-24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Vict. Ant. e Cat. in Marc. sed v. Chrys. ubi sup.) His meaning is; such a plenitude of virtue is there in Me, that not only can I do this, but I will make others to have that power; where fore if thou canst believe as thou oughtest to do, thou shalt be able to cure not only him, but many more. In this way then, He endeavoured to bring back to the faith, the man who as yet speaks unfaithfully. There follows, And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. But if he had already believed, saying, I believe, how is it that he adds, help thou mine unbelief? We must say then that faith is manifold, that one sort of faith is elementary, another perfect; but this man, being but a beginner in believing, prayed the Saviour to add to his virtue what was wanting.

Mark 9:28-29 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) They feared that perchance they had lost the grace conferred upon them; for they had already received power over unclean spirits. It goes on: And he said unto them, This kind can come forth by nothing but by prayer and fasting.

Mark 9:32 — THE GOSPEL OF ST MATTHEW, HOMILY 58.1

It is remarkable how, when Peter had been rebuked, and Moses and Elijah had discoursed, and had seen the glory of what was coming, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was right at the door (for he said, he should by no means abide any long time in death, but should be raised the third day), even after all that they did not fathom what was happening. Rather they were troubled, and not merely troubled, but exceedingly mournful. Now this arose from their being ignorant as yet of the force of his sayings.

Mark 9:32 — THE GOSPEL OF ST MATTHEW, HOMILY 58

If ignorant, how could they be sorrowful? Because they were not altogether ignorant. They knew that he was soon to die, for they had continually been told about it. But just what this death might mean, they did not grasp clearly, nor that there would be a speedy recognition of it, from which innumerable blessings would flow. They did not see that there would be a resurrection. This is why they grieved.

Mark 9:35 — THE GOSPEL OF ST MATTHEW, HOMILY 58

If you are in love with precedence and the highest honor, pursue the things in last place, pursue being the least valued of all, pursue being the lowliest of all, pursue being the smallest of all, pursue placing yourselves behind others.

Mark 9:36-37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Vict. Ant. e Cat. in Marc. Sed v. Chrys. Hom. in Matt. 58) By the very sight, persuading them to humility and simplicity; for this little one was pure from envy and vain glory, and from a desire of superiority. But He does not only say, If ye become such, ye shall receive a great reward, but also, if ye will honour others, who are such for my sake. Wherefore there follows: And when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me.

Mark 9:43 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 59) He says not this of our limbs, but of our intimate friends, whom as being necessary to us we look upon as our limbs; for nothing is so hurtful as mischievous society.

Mark 9:48 — Homily 11 on Romans

I have killed and buried thy former transgressions, like worms—how is it that thou hast bred others?—for sins are worse than worms, since these do harm to the body, those to the soul; and those make the more offensive stench. Yet we perceive it not, and so we are at no pains to purge them out. Thus the drunkard knows not how disgustful the stale wine is, but he that is not drunken has a distinct perception of it. So with sins also, he that lives soberly knows thoroughly that other mire, and the stain. But he that gives himself up to wickedness, like a man made drowsy with drunkenness, does not even know the very fact that he is ill. And this is the most grievous part of vice, that it does not allow those who fall into it even to see the greatness of their own bane, but as they lie in the mire, they think they are enjoying perfumes. And so they have not even the power of getting free, but when full of worms, like men that pride themselves in precious stones, so do they exult in these. And for this reason they have not so much as the will to kill them, but they even nourish these up, and multiply them in themselves, until they send them on to the worms of the world to come. For these are providers for those, and are not only providers, but even the fathers of those that never die; as it says, "their worm shall not die." These kindle the hell which never extinguishes.

Mark 9:48 — Homily 9 on 1 Corinthians

This is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end. For that it hath no end Christ indeed declared when he said, "Their fire shall not be quenched, and their worm shall not die." Well: I know that a chill comes over you on hearing these things; but what am I to do? For this is God's own command, continually to sound these things in your ears, where He says, "Charge this people;" and ordained as we have been unto the ministry of the word, we must give pain to our hearers, not willingly but on compulsion. Nay rather, if you will, we shall avoid giving you pain. For saith He, "if thou do that which is good, fear not:" so that it is possible for you to hear me not only without ill-will, but even with pleasure. As I said then; that it hath no end, Christ has declared. Paul also saith, in pointing out the eternity of the punishment, that the sinners "shall pay the penalty of destruction, and that for ever." And again, "Be not deceived; neither fornicators, nor adulterers, nor effeminate, shall inherit the kingdom of God." And also unto the Hebrews he saith, "Follow peace with all men, and the sanctification without which no man shall see the Lord." And Christ also, to those who said, "In thy Name we have done many wonderful works," saith, "Depart from Me, I know you not, ye workers of iniquity." And the virgins too who were shut out, entered in no more. And also about those who gave Him no food, He saith, "They shall go away into everlasting punishment."

Mark 10:9 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

But if two persons, whom God has joined together, are not to be separated; much more is it wrong to separate from Christ, the Church, which God has joined to Him.

Mark 10:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) And the Evangelist adds the cause of his grief, saying, For he had great possessions. The feelings of those who have little and those who have much are not the same, for the increase of acquired wealth lights up a greater flame of covetousness. There follows: And Jesus looked round about, and said unto his disciples, How hardly shall they that have riches enter into the kingdom of God.

Mark 10:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) But the Lord said this to His disciples, who were poor and possessed nothing, in order to teach them not to blush at their poverty, and as it were to make an excuse to them, and give them a reason, why He had not allowed them to possess any thing. It goes on: And the disciples were astonished at his words; for it is plain, since they themselves were poor, that they were anxious for the salvation of others.

Mark 10:25 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Or else, after saying difficult, He then shows that it is impossible, and that not simply, but with a certain vehemence; and he shows this by an example, saying, It is easier for a camel to pass through the eye of a needle, than for a rich man to enter the kingdom of heaven.

Mark 10:27 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) And the reason why He says that this is the work of God is, that He may show that he who is put into this path by God, has much need of grace; from which it is proved, that great is the reward of those rich men, who are willing to follow the 1discipline of Christ.

Mark 10:29-30 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 64) But it seems to me that by these words He intended covertly to proclaim that there were to be persecutions, as it would come to pass that many fathers would allure their sons to impiety, and many wives their husbands. Again He delays not to say, for my name's sake and the Gospel's, as Mark says, or for the kingdom of God, as Luke says; the name of Christ is the power of the Gospel, and of His kingdom; for the Gospel is received in the name of Jesus Christ, and the kingdom is made known, and comes by His name.

Mark 10:32-33 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Vict. Ant. e Cat. in Marc. sed v. Chrys. Hom. 65) And He enumerates each thing that was to happen to Him; lest if He should pass any thing over, they should be troubled afterwards at suddenly seing it; wherefore he adds, Behold, we go up to Jerusalem, and the Son of Man.

Mark 10:34 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(Hom. in Matt. 65) But that when they were saddened on account of His Passion and death, they should then also look for His resurrection, He adds, And the third day he shall rise again; for since He had not hid from them the sorrows and insults which happened, it was fitting that they should believe Him on other points.

Mark 10:35 — ON THE INCOMPREHENSIBLE NATURE OF GOD 8.31

They were expecting him to enter into [the kingdom], but not to go to the cross and death. Even though they had heard it ten thousand times, they could not clearly understand. Since they had not gotten a clear and certain knowledge of his teachings, they thought that he was going to this visible kingdom and would rule in Jerusalem. So the sons of Zebedee caught up with him on the road. They thought they had found the opportune moment. They put their request to him. They had broken away from the throng of the disciples and, just as if the whole situation had turned out exactly as they wanted, they asked about the privilege of the first seats and about being first among the others. They asked for this because they assumed that everything was finished and the whole business was over and done with. They made their request because they thought that now was the time for crowns and rewards.

Mark 10:37 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Or we may fitly say that both took place; for seeing themselves honoured above the rest, they thought that they could easily obtain the foregoing petition; and that they might the more easily succeed in their request, they took their mother with them, that they might pray unto Christ together with her.

Mark 10:38 — ON THE INCOMPREHENSIBLE NATURE OF GOD 8.32-33

Do you see? They did not understand what they were asking for when they were talking to him about crowns and rewards and the privilege of the first seats and honors even before the contest had begun. Christ was communicating with them on two levels when he said: "You do not know what you are asking for." One was that they were talking about an earthly kingdom and he had said nothing about this. There had been no announcement or promise about a visible kingdom on earth. The other was that, when they sought at this time the privilege of the first seats and the honors of heaven, when they wished to be seen as more illustrious and splendid than the others, they were not asking for these things at the right time. The timing was precisely wrong. For this was not the right time for crowns or prizes. It was the time for struggles, contests, toils, sweat, wrestling rings and battles.

Mark 10:38 — THE GOSPEL OF ST MATTHEW, HOMILY 65

This he calls a baptism, showing that from it the whole world would receive a great purification. Then they say to him: "We can." In the fervor of their spirit they promise immediately, not knowing what they said, but looking to obtain that which they were asking.… He foretold great things for them; that is, you shall be held worthy of martyrdom, you shall suffer the things I have suffered, you shall end your life with a death from violence, and in this also you shall be sharers with me.

Mark 10:38 — HOMILIES ON JOHN 25.2

In Baptism are fulfilled the pledges of our covenant with God; burial and death, resurrection and life; and these take place all at once. For when we immerse our heads in the water, the old man is buried as in a tomb below, and wholly sunk forever; then as we raise them again, the new man rises in its stead. As it is easy for us to dip and to lift our heads again, so it is easy for God to bury the old man, and to show forth the new. And this is done thrice, that you may learn that the power of the Father, the Son, and the Holy Ghost fulfilleth all this. To show that what we say is no conjecture, hear Paul saying, "We are buried with Him by Baptism into death": and again, "Our old man is crucified with Him": and again, "We have been planted together in the likeness of His death." And not only is Baptism called a "cross," but the "cross" is called "Baptism." "With the Baptism," saith Christ, "that I am baptized withal shall ye be baptized": and, "I have a Baptism to be baptized with" (which ye know not); for as we easily dip and lift our heads again, so He also easily died and rose again when He willed, or rather much more easily, though He tarried the three days for the dispensation of a certain mystery.

Mark 10:38 — ON THE INCOMPREHENSIBLE NATURE OF GOD 8.35

Here Christ was calling his crucifixion a cup and his death a baptism. He called his cross a cup because he was coming to it with pleasure. He called his death a baptism because by it he cleansed the world. Not only on this account did he call his death a baptism but also because of the ease with which he would rise again. For just as one who is baptized in water easily rises up because the nature of the water poses no hindrance, so, too, Christ rose with greater ease because he had gone down into death. And this is why he calls his death a baptism.

Mark 10:44 — ON THE INCOMPREHENSIBLE NATURE OF GOD 8.46-47

He erased the curse, he triumphed over death, he opened paradise. He struck down sin, he opened wide the vaults of the sky, he lifted our first fruits to heaven, he filled the whole world with godliness. He drove out error, he led back the truth, he made our firstfruits mount to the royal throne. He accomplished so many good deeds that neither I nor all humanity together could set them before your minds in words. Before he humbled himself, only the angels knew him. After he humbled himself, all human nature knew him. You see how his humbling of himself did not make him have less but produced countless benefits, countless deeds of virtue, and made his glory shine forth with greater brightness. God wants for nothing and has need of nothing. Yet, when he humbled himself, he produced such great good, increased his household, and extended his kingdom. Why, then, are you afraid that you will become less if you humble yourself?

Mark 10:51 — HOMILY ON 2 THESSALONIANS 3.4

He will save assuredly; yet he will do so just in the way he has promised. But in what way has he promised? On our willing it, and on our hearing him. For he does not make a promise to blocks of wood.

Mark 11:12-14 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

We may also say, in another sense, that the Lord sought for fruit on the fig tree before its time, and not finding it, cursed it, because all who fulfil the commandments of the Law, are said to bear fruit in their own time, as, for instance, that commandment, Thou shalt not commit adultery; but he who not only abstains from adultery but remains a virgin, which is a greater thing, excels them in virtue. But the Lord exacts from the perfect not only the observance of virtue, but also that they bear fruit over and above the commandments.

Mark 11:20-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) The wonder of the disciples was the consequence of imperfect faith, for this was no great thing for God to do; since then they did not clearly know His power, their ignorance made them break out into wonder; and therefore it is added, And Jesus answering saith unto them, Have faith in God. For verily I say unto you, That whosoever shall say unto this mountain, &c. That is; Thou shalt not only be able to dry up a tree, but also to change a mountain by thy command and order.

Mark 11:23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(non occ.) Or else, as He did not dry up the fig tree for its own sake, but for a sign that Jerusalem should come to destruction, in order to show His power, in the same way we must also understand the promise concerning the mountain, though a removal of this sort is not impossible with God.

Mark 11:23 — ON THE INCOMPREHENSIBLE NATURE OF GOD 5.44, 46, 57, 58

Prayer is an all-efficient panoply, a treasure undiminished, a mine never exhausted, a sky unobstructed by clouds, a haven unruffled by storm. It is the root, the fountain, and the mother of a thousand blessings. It exceeds a monarch's power.… I speak not of the prayer which is cold and feeble and devoid of zeal. I speak of that which proceeds from a mind outstretched, the child of a contrite spirit, the offspring of a soul converted—this is the prayer which mounts to heaven.… The power of prayer has subdued the strength of fire, bridled the rage of lions, silenced anarchy, extinguished wars, appeased the elements, expelled demons, burst the chains of death, enlarged the gates of heaven, relieved diseases, averted frauds, rescued cities from destruction, stayed the sun in its course, and arrested the progress of the thunderbolt. In sum, prayer has power to destroy whatever is at enmity with the good. I speak not of the prayer of the lips, but of the prayer that ascends from the inmost recesses of the heart.

Mark 12:13 — THE GOSPEL OF ST MATTHEW, HOMILY 70.1

They were breathing anger, and straining to plot against him, while they feigned respect.

Mark 12:31 — HOMILIES ON GENESIS, HOMILY 55.12

This is the summit of virtue, the foundation of all God's commandments: to the love of God is joined also love of neighbor. One who loves God does not neglect his brother, nor esteem money more than a limb of his own, but shows him great generosity, mindful of him who has said, "Whoever did it to the least of my brothers did it to me." He is aware that the Lord of all considers as done to himself what is done in generosity to the poor in giving relief. He does not take into consideration the lowly appearance of the poor, but the greatness of the One who has promised to accept as done to himself what is given to the poor.

Mark 12:31 — HOMILIES ON GENESIS, HOMILY 55.11

Christ looks for nothing else from you, in fact, Scripture says, than loving him with all your heart and carrying out his commands. I mean, obviously the person who loves him in the way he ought to love is also ready to carry out his commands. You see, when one is kindly disposed to another, he takes pains to do everything able to attract the loved one to love for him. So, we too, if we sincerely love the Lord, will manage to discharge his commands and do nothing capable of angering our loved one. This is the kingdom of heaven; this, the enjoyment of goods; this, blessings beyond number, being found worthy to love him sincerely and in the manner he deserves. Our love for him will be genuine if we give evidence of great love for our fellow servants as well as for him.

Mark 12:42 — Homily 15 on Philippians, 4:15

Do not despair. One cannot buy heavenly things with money.… If money could purchase such things, then the woman who deposited the two small copper coins would have received nothing very large. But since it was not money but rather her intention that prevailed, that woman received everything because she demonstrated firm conviction. Therefore, let us not say that the kingdom may be bought with money. It is not bought with money, but rather with an unsullied intention that may demonstrate itself by means of money. Therefore, one answers, is there no need for money? There is no need for money, but for a Christian disposition. If you have this, you will even be able to buy heaven with two small copper coins. Without this disposition, one will not be able to do with ten thousand talents of gold the very thing that the two coins can do. Why? Because whenever you have many things and deposit a lesser amount, you have given alms, but not the same kind of alms that the widow gave. For you were not depositing it with the same kind of eagerness that she did. For she robbed herself of everything, or rather did not rob but gave to herself a free gift.

Mark 12:43 — THE GOSPEL OF ST MATTHEW, HOMILY 52.5

When alms are given, we attend to nothing else except the disposition required. And if you say that money is needed, and houses and clothes and shoes, read those words of Christ, which he spoke concerning the widow, and stop being anxious. For even if you are extremely poor, and among those that beg, if you cast in your two small coins, you have done all in your power. Though you offer only a barley cake, having only this, you will have arrived at the heart of the matter.

Mark 12:44 — ON THE INCOMPREHENSIBLE NATURE OF GOD 6.12

When the widow put into the collection box only two small coins, the master did not give her a recompense worth only two coins. Why was that? Because he paid no attention to the amount of the money. What he did heed was the wealth of her soul. If you calculate by the value of her money, her poverty is great. If you bring her intention into the light, you will see that her store of generosity defies description.

Mark 14:9 — THE GOSPEL OF ST MATTHEW, HOMILY 80.2

The Persians, the Indians, Scythians, Thracians, Samaratians, the race of the Moors and the inhabitants of the British isles celebrate a deed, performed in a private family in Judea by a woman who had been a sinner.

Mark 14:10-11 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(de Prod. Jud. Hom. 1) Why dost thou tell me of his country? would that I could also have been ignorant of his existence. But there was another disciple called Judas the zealot, the brother of James, and lest by calling him by this name there should arise a confusion between the two, he separates the one from the other. But he says not Judas the traitor, that he may teach us to be guiltless of detraction, and to avoid accusing others. In that however he says, one of the twelve, he enhanced the detestable guilt of the traitor; for there were seventy other disciples, these however were not so intimate with Him, nor admitted to such familiar intercourse. But these twelve were approved by Him, these were the regal band, out of which the wicked traitor came forth. (ubi sup.) Oh! the madness, yea, the avarice of the traitor, for his covetousness brought forth all the evil. For covetousness retains the souls which it has taken, and confines them in every way when it has bound them, and makes them forget all things, maddening their minds. Judas, taken captive by this madness of avarice, forgets the conversation, the table of Christ, his own discipleship, Christ's warnings and persuasion. For there follows, And he sought how he might conveniently betray him.

Mark 14:12 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Whilst Judas was plotting how to betray Him, the rest of the disciples were taking care of the preparation of the Passover: wherefore it is said, And the first day of unleavened bread, when they killed the Passover, his disciples said unto him, Where wilt thou that we go and prepare where thou mayest eat the Passover. (ubi sup.) Not our Passover, but in the meanwhile that of the Jews; but He did not only appoint ours, but Himself became our Passover. Why too did He eat it? Because He was made under the Law, to redeem them that were under the Law, (Gal. 4:4) and Himself give rest to the Law. And lest any one should say that He did away with it, because He could not fulfil its hard and difficult obedience, He first Himself fulfilled it, and then set it to rest.

Mark 14:18-20 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Where it is evident that He did not proclaim him openly to all, lest He should make him the more shameless; at the same time He did not altogether keep it silent, lest thinking that he was not discovered, he should boldly hasten to betray Him.

Mark 14:22 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Even now also that Christ is close to us; He who prepared that table, Himself also consecrates it. For it is not man who makes the offerings to be the Body and Blood of Christ, but Christ who was crucified for us. The words are spoken by the mouth of the Priest, and are consecrated by the power and the grace of God. By this word which He spoke, This is my body, the offerings are consecrated; and as that word which says, Increase and multiply, and fill the earth, (Gen. 1:28) was sent forth but once, yet has its effect throughout all time, when nature does the work of generation; so also that voice was spoken once, yet gives confirmation to the sacrifice through all the tables of the Church even to this day, even to His advent.

Mark 14:22-23 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) Let there not be therefore a Judas at the table of the Lord; this sacrifice is spiritual food, for as bodily food, working on a belly filled with humours which are opposed to it, is hurtful, so this spiritual food if taken by one polluted with wickedness, rather brings him to perdition, not by its own nature, but through the fault of the recipient. Let therefore our mind be pure in all things, and our thought pure, for that sacrifice is pure. There follows: And he said unto them, This is my blood of the New Testament, which is shed for many.

Mark 14:24 — Catena Aurea by Aquinas (as quoted by Aquinas, AD 1274)

(ubi sup.) For Christ offered His blood to him who betrayed Him, that he might have remission of his sins, if he had chosen to cease to be wicked.

Mark 14:35 — ON THE INCOMPREHENSIBLE NATURE OF GOD 7.46

How is it, then, that in his prayer he says: "If it be possible?" He is showing the weakness that belongs to a human nature. Human nature would prefer not to be torn from the present life. It would draw back and shrink from death. Why? Because God has implanted in human nature a love for the life of this world.

Mark 14:43 — THE GOSPEL OF ST MATTHEW 85.2

Consider what befell him, how he simultaneously lost the money, committed the sin, and destroyed his own soul. Such is the tyranny of covetousness. He did not even enjoy the money in this life nor did he have any benefits in the life to come. He lost everything at once and, branded as a bad character even by his co-conspirators, hanged himself.

Mark 14:66 — THE GOSPEL OF ST MATTHEW, HOMILY 85.1

O what strange and remarkable turns occur in these ironic events! When Peter merely saw his master seized, he was so ardent as both to draw his sword and to whack off the servant's ear! But—alas, then when it might have been even more plausible for him to be even more indignant, and to be inflamed and to burn, upon hearing such revilings against his Lord, then he became a cringing denier … and that in the presence of a lowly and diminutive maidservant, and not only once but a second and third time.

Mark 14:72 — THE GOSPEL OF ST MATTHEW 85.1

In this respect we most marvel at Mark, because not only did he refuse to hide Peter's fault, but wrote the account of it in greater detail than the others. And it is for this very reason that he is called Peter's disciple.

Mark 15:21 — On the Paralytic Let Down Through the Roof

Now that you may understand what is the difference between statements which are diverse and contradictory, one of the evangelists has stated that Christ carried the cross, another that Simon the Cyrenian carried it: but this causes no contradiction or strife. "And how," you say, "is there no contradiction between the statements that he carried and did not carry?" Because both took place. When they went out of the Praetorium Christ was carrying it: but as they proceeded Simon took it from Him and bore it.

Mark 15:32 — THE PARALYTIC LET DOWN THROUGH THE ROOF 3

In the case of the robbers, one Evangelist says that the two blasphemed, another that one of them reproved him who was reviling the Lord. Yet in this again there is no contradiction. Both things took place, and at the beginning both the men behaved badly. Afterwards when signs occurred, when the earth shook and the rocks were torn apart, and the sun was darkened, one of them was penitent, became more chastened, recognized the crucified One and acknowledged his kingdom.

Mark 15:41 — HOMILIES ON TITUS 6

For what reason then was He maintained by women? For women, it is said, followed Him, and ministered unto Him. It was to teach us from the first that He is concerned for those who do good. Could not Paul, who supported others by his own hands, have maintained himself without assistance from others? But you see him receiving and requesting aid. And hear the reason for it. "Not because I desire a gift," he says, "but I desire fruit that may abound to your account." And at the beginning too, when men sold all their possessions and laid them at the Apostles' feet, the Apostles, seest thou, were more concerned for them than for those who received their alms. For if their concern had only been that the poor might by any means be relieved, they would not have judged so severely of the sin of Ananias and Sapphira, when they kept back their money.

Mark 15:43 — THE GOSPEL OF ST MATTHEW, HOMILY 88

This was Joseph, who had been concealing his discipleship. Now he became very bold, after the death of Christ. For neither was he an obscure person nor unnoticed. He was one of the council, and highly distinguished, and as we see, courageous. For he exposed himself to death, taking upon himself the enmity of all by his affection to Jesus. He begged for the body and did not desist until he obtained it. Not only that, but by laying it in his own new tomb, he actively demonstrated his love and courage.

Nahum 3:1 — HOMILIES ON JOHN 64

Let us mourn with Nahum, and say with him, "Woe to him that buildeth his house on high." Or rather let us mourn for them as Christ mourned for those of old. "Woe to you that are rich, for ye have received your consolation." Let us, I beseech you, not cease thus lamenting, and if it be not unseemly, let us even beat our breasts for the carelessness of our brethren. Let us not weep for him who is already dead, but let us weep for the rapacious man, the grasping, the covetous, the insatiable. Why should we mourn for the dead, in whose case it is impossible henceforth to effect anything? Let us mourn for these who are capable even of change.

Numbers 11:5 — HOMILIES ON THE GOSPEL OF JOHN 85

'Successes' have terrible power to cast down or draw aside those who take not heed. Thus the Jews, who at first enjoyed the influence of God, sought the law of royalty from the Gentiles, and in the wilderness after the manna remembered the onions. In the same way here, refusing the Kingdom of Christ, they invited to themselves that of Caesar.

Numbers 12:3 — HOMILIES ON GENESIS 34:3

To learn the power of gentleness and restraint, and how virtue alone suffices to render the person who practices it devotedly worthy of those ineffable encomiums, listen to the eulogy bestowed to blessed Moses. The crown was awarded him for this reason: "Moses was the mildest of all people on the earth," Scripture says. Do you see the greatness of the encomium, which conferred on him equality of esteem with the whole human race—or, rather, gave him precedence over all humankind?

Numbers 12:3 — BAPTISMAL INSTRUCTIONS 3.26

What was the characteristic of Moses of old? "Moses was the meekest of all men on earth." One would not be wrong in describing this other Moses [i.e., Christ] in these same terms, for certainly the meekest of spirits is with him, being related to him by consubstantiality. In those days Moses stretched forth his hands to heaven and brought down the bread of angels, manna. This second Moses stretches forth his hands to heaven and brings down the food of eternal life. Moses struck the rock and made streams of water flow. This second Moses touches the table, strikes the spiritual board and makes the fountains of the Spirit gush forth. Consequently the table, like the fountain, lies in the middle, in order that the flocks may surround the fountain on every side and enjoy the benefit of the saving waters.

Numbers 12:13 — HOMILIES ON ACTS 14

Miriam and her company spake evil of Moses, and he immediately begged them off from their punishment; nay, would not so much as let it be known that his cause was avenged. But not so we: on the contrary, this is what we most desire; to have all men know that they have not passed unpunished.

Numbers 15:32 — Homily on Matthew 39

Wherefore then was he punished that was gathering the sticks? Because if the laws were to be despised even at the beginning, of course they would scarcely be observed afterwards. For indeed the Sabbath did at the first confer many and great benefits; for instance, it made them gentle towards those of their household, and humane; it taught them God's providence and the creation, as Ezekiel saith; it trained them by degrees to abstain from wickedness, and disposed them to regard the things of the Spirit.

Numbers 15:32 — Homily on 2 Corinthians 6

The Law, if it lay hold on a murderer, putteth him to death; the Gospel, if it lay hold on a murderer, enlighteneth, and giveth him life. And why do I instance a murderer? The Law laid hold on one that gathered sticks on a sabbath day, and stoned him. This is the meaning of, "the letter killeth." The Gospel takes hold on thousands of homicides and robbers, and baptizing delivereth them from their former vices.

Numbers 17:2 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 6.1-2

We can also learn from other sources how awesome was the dignity of the priesthood. Indeed, there was a day when some wicked and evil men revolted against Aaron, quarreled with him over his position in the community and tried to drive him from his leadership. Moses, the mildest of men, wanted to persuade them by the facts themselves that he had not brought Aaron to the leadership because he was a brother, relative or member of his family but that it was in obedience to God's decree that he had entrusted the priesthood to him. So he ordered each tribe to bring a staff, and Aaron was instructed to do the same.When each tribe had brought a staff, Moses took all of them and put them inside the meeting tent. Once he had put them there, he gave orders that they await the decision of God which would come to them through those staves. Then all the other staves kept their same appearance, but a single one—Aaron's—blossomed and put forth leaves and fruit. So the Lord of nature used leaves instead of letters to teach them that he had again elected Aaron.

Numbers 24:17 — HOMILIES ON GENESIS 21:16

Listen to the Evangelist's words about Caiaphas, the high priest of the Jews: "He did not give this as a personal opinion, but in his capacity of high priest that year he prophesied that Jesus was destined to die, not for the person alone but to bring together into one also the nations that had been scattered." You will find something like it occurring again in the story of Balaam also: When urged to curse the people, he not merely did not curse them but even prophesied great and wonderful things, not merely about the people but also about the coming of the Savior.

Numbers 25:8 — LETTER TO THE FALLEN THEODORE 2.3

Slaughter has brought about righteousness, and mercy has been a cause of condemnation more than slaughter, because the latter has been according to the mind of God, but the former has been forbidden. It was reckoned to Phinehas for righteousness that he pierced to death the woman who committed fornication, together with the fornicator. But Samuel, that saint of God, although he wept and mourned and entreated for whole nights, could not rescue Saul from the condemnation which God issued against him, because he saved, contrary to the design of God, the king of the alien tribes whom he ought to have slain.

Numbers 28:9-10 — Homily on Matthew 39

For because they could not have borne it, if when He was giving the law for the Sabbath, He had said, "Do your good works on the Sabbath, but do not the works which are evil," therefore He restrained them from all alike for, "Ye must do nothing at all," saith He: and not even so were they kept in order. But He Himself, in the very act of giving the law of the Sabbath, did even therein darkly signify that He will have them refrain from the evil works only, by the saying, "Ye must do no work, except what shall be done for your life." And in the temple too all went on, and with more diligence and double toil. Thus even by the very shadow He was secretly opening unto them the truth.

Philemon 1:1 — Homily Concerning the Statues 16

"Paul, a prisoner of Jesus Christ," saith he, "and Timothy the brother." Great is the designation of Paul: no title of principality and power, but he speaks of bonds and chains! Truly great indeed! Although many other things made him illustrious; his being caught up into the third heaven, his being transported to Paradise, his hearing unutterable words; yet he sets down none of these, but mentions the chain instead of all, for this made him more conspicuous and illustrious than these. And why so? Because the one were the free gifts of the Lord's lovingkindness; and the other the marks of the constancy and patience of the servant. But it is customary with those who love, to glory more in the things which they suffer for those who are beloved, than in the benefits they receive from them. A king is not so proud of his diadem, as Paul gloried in his chains. And very justly. For a diadem affords but an ornament to the crowned head; but the chain is a much greater ornament as well as a security.… But he, instead of all such titles, says, "Paul the prisoner." And very rightly. For those magisterial offices are no complete evidences of virtue in respect to the soul; for they are to be purchased by money, and obtained by the solicitations of friends; but this distinction that is obtained by bonds is a proof of the soul's love of wisdom, and the strongest sign of a longing for Christ.

Philemon 1:1 — Homily on Philemon 1

These things are said to a master in behalf of a servant. Immediately at the outset, he has pulled down his spirit, and not suffered him to be ashamed, he has quenched his anger; calling himself a prisoner, he strikes him with compunction, and makes him collect himself, and makes it appear that present things are nothing. For if a chain for Christ's sake is not a shame but a boast, much more is slavery not to be considered a reproach. And this he says, not exalting himself, but for a good purpose doing this, showing thence that he was worthy of credit; and this he does not for his own sake, but that he may more readily obtain the favor. As if he had said, "It is on your account that I am invested with this chain." As he also has said elsewhere, there indeed showing his concern, but here his trustworthiness.

Philemon 1:2 — Homily on Philemon 1

"And to our beloved Apphia." It seems to me that she was his partner in life. Observe the humility of Paul; he both joins Timothy with him in his request, and asks not only the husband, but the wife also, and some one else, perhaps a friend.

Philemon 1:3 — Homily on Philemon 1

"Grace to you, and peace." By mentioning "grace," he brings his own sins to his remembrance. Consider, he says, how great things God has pardoned in thee, how by grace thou art saved. Imitate thy Lord. And he prays for "peace" to him; and naturally: for it comes then when we imitate Him, then grace abides. Since even that servant who was unmerciful to his fellow-servants, until he demanded the hundred pence, had the grace of his master abiding on him. But when he made that demand, it was taken from him, and he was delivered to the tormentors.

Philemon 1:4 — Homily on Philemon 2

He does not immediately at the commencement ask the favor, but having first admired the man, and having praised him for his good actions, and having shown no small proof of his love, that he always made mention of him in his prayers, and having said that many are refreshed by him, and that he is obedient and complying in all things; then he puts it last of all, by this particularly putting him to the blush. For if others obtain the things which they ask, much more Paul. If coming before others, he was worthy to obtain, much more when he comes after others, and asks a thing not pertaining to himself, but in behalf of another. Then, that he may not seem to have written on this account only, and that no one may say, "If it were not for Onesimus thou wouldest not have written," see how he assigns other causes also of his Epistle. In the first place manifesting his love, then also desiring that a lodging may be prepared for him.

Philemon 1:5 — Homily on Philemon 2

"Hearing," he says, "of thy love." This is wonderful, and much greater than if being present he had seen it when he was present. For it is plain that from its being excessive it had become manifest, and had reached even to Paul. And yet the distance between Rome and Phrygia was not small. For he seems to have been there from the mention of Archippus. For the Colossians were of Phrygia, writing to whom he said, "When this Epistle is read among you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the Epistle from Laodicea." (Col. iv. 16.) And this is a city of Phrygia.

Philemon 1:6 — Homily on Philemon 2

I pray, he says, "that the communication of thy faith may become effectual in the knowledge of every good thing which is in Christ Jesus." Dost thou see him first giving, before he receives, and before he asks a favor himself bestowing a much greater one of his own? "That the communication of thy faith," he says, "may become effectual by the acknowledging of every good thing which is in you in Christ Jesus"; that is, that thou mayest attain all virtue, that nothing may be deficient. For so faith becomes effectual, when it is accompanied with works. For "without works faith is dead." (Jas. ii. 26.) And he has not said, "Thy faith," but "the communication of thy faith," connecting it with himself, and showing that it is one body, and by this particularly making him ashamed to refuse. If thou art a partaker, he says, with respect to the faith, thou oughtest to communicate also with respect to other things.

Philemon 1:7 — Homily on Philemon 2

Nothing so shames us into giving, as to bring forward the kindnesses bestowed on others, and particularly when a man is more entitled to respect than they. And he has not said, "If you do it to others, much more to me"; but he has insinuated the same thing, though he has contrived to do it in another and a more gracious manner. "I had joy," that is, thou hast given me confidence from the things which thou hast done to others. "And consolation," that is, we are not only gratified, but we are also comforted. For they are members of us. If then there ought to be such an agreement, that in the refreshing of any others who are in affliction, though we obtain nothing, we should be delighted on their account, as if it were one body that was benefited; much more if you shall refresh us also. And he has not said, "Because thou yieldest, and compliest," but even more vehemently and emphatically, "because the bowels of the Saints," as if it were for a darling child fondly loved by its parents, so that this love and affection shows that he also is exceedingly beloved by them.

Philemon 1:8 — Homily on Philemon 2

Observe how cautious he is, lest any of the things which were spoken even from exceeding love should so strike the hearer, as that he should be hurt. For this reason before he says, "to enjoin thee," since it was offensive, although, as spoken out of love, it was more proper to soothe him, yet nevertheless from an excess of delicacy, he as it were corrects it by saying, "Having confidence," by which he implies that Philemon was a great man, that is "Thou hast given confidence to us." And not only that, but adding the expression "in Christ," by which he shows that it was not that he was more illustrious in the world, not that he was more powerful, but it was on account of his faith in Christ,-then he also adds, "to enjoin thee," and not that only, but "that which is convenient," that is, a reasonable action. And see out of how many things he brings proof for this. Thou doest good to others, he says, and to me, and for Christ's sake, and that the thing is reasonable, and that love giveth...

Philemon 1:9 — Homily on Philemon 2

As if he had said, I know indeed that I can effect it by commanding with much authority, from things which have already taken place. But because I am very solicitous about this matter, "I beseech thee." He shows both these things at once; that he has confidence in him, for he commands him; and that he is exceedingly concerned about the matter, wherefore he beseeches him. "Being such an one," he says, "as Paul the aged." Strange! how many things are here to shame him into compliance! Paul, from the quality of his person, from his age, because he was old, and from what was more just than all, because he was also "a prisoner of Jesus Christ." For who would not receive with open arms a combatant who had been crowned? Who seeing him bound for Christ's sake, would not have granted him ten thousand favors? By so many considerations having previously soothed his mind, he has not immediately introduced the name, but defers making so great a request. For you know what are the minds of masters towards slaves that have run away; and particularly when they have done this with robbery, even if they have good masters, how their anger is increased. This anger then having taken all these pains to soothe, and having first persuaded him readily to serve him in anything whatever, and having prepared his soul to all obedience, then he introduces his request, and says, "I beseech thee," and with the addition of praises, "for my son whom I have begotten in my bonds."

Philemon 1:10 — Homilies on Ephesians 8

And mark, on the other hand, the fervency of Paul also. Bound, scourged, thus he preached the Gospel. Oh, that blessed chain, with how great travail did it travail that night, what children did it bring forth! Yea of them too may he say, "Whom I have begotten in my bonds." Mark thou, how he glories, and will have the children thus begotten, to be on that account the more illustrious! Mark thou, how transcendant is the glory of those bonds, in that they give lustre not only to him that wore them, but also to them who were on that occasion begotten by him. They have some advantage, who were begotten in Paul's bonds, I say not in respect of grace, (for grace is one and the same,) nor in respect of remission, (for remission is one and the same to all,) but in that they are thus from the very outset taught to rejoice and to glory in such things.

Philemon 1:10 — Homily on Philemon 2

Again the chains are mentioned to shame him into compliance, and then the name. For he has not only extinguished his anger, but has caused him to be delighted. For I would not have called him my son, he says, if he were not especially profitable. What I called Timothy, that I call him also. And repeatedly showing his affection, he urges him by the very period of his new birth, "I have begotten him in my bonds," he says, so that on this account also he was worthy to obtain much honor, because he was begotten in his very conflicts, in his trials in the cause of Christ.

Philemon 1:11 — Homily on Philemon 2

See how great is his prudence, how he confesses the man's faults, and thereby extinguishes his anger. I know, he says, that he was unprofitable. "But now" he will be "profitable to thee and to me." He has not said he will be useful to thee, lest he should contradict it, but he has introduced his own person, that his hopes may seem worthy of credit, "But now," he says, "profitable to thee and to me." For if he was profitable to Paul, who required so great strictness, much more would he be so to his master.

Philemon 1:12 — Homily on Philemon 2

By this also he has quenched his anger, by delivering him up. For masters are then most enraged, when they are entreated for the absent, so that by this very act he mollified him the more. "Thou therefore receive him, that is mine own bowels." And again he has not given the bare name, but uses with it a word that might move him, which is more affectionate than son. He has said, "son," he has said, "I have begotten" him, so that it was probable he would love him much, because he begot him in his trials. For it is manifest that we are most inflamed with affection for those children, who have been born to us in dangers which we have escaped, as when the Scripture saith, "Woe, Barochabel!" and again when Rachel names Benjamin, "the son of my sorrow." (Gen. xxxv. 18.) "Thou therefore," he says, "receive him, that is mine own bowels." He shows the greatness of his affection. He has not said, Take him back, he has not said, Be not angry, but "receive him"; that is, he is worthy not only of pardon, but of honor. Why? Because he is become the son of Paul.

Philemon 1:13 — Homily on Philemon 2

Dost thou see after how much previous preparation, he has at length brought him honorably before his master, and observe with how much wisdom he has done this. See for how much he makes him answerable, and how much he honors the other. Thou hast found, he says, a way by which thou mayest through him repay thy service to me. Here he shows that he has considered his advantage more than that of his slave, and that he respects him exceedingly.

Philemon 1:14 — Homily on Philemon 2

This particularly flatters the person asked, when the thing being profitable in itself, it is brought out with his concurrence. For two good effects are produced thence, the one person gains, and the other is rendered more secure. And he has not said, That it should not be of necessity, but "as it were of necessity." For I knew, he says, that not having learnt it, but coming to know it at once, thou wouldest not have been angry, but nevertheless out of an excess of consideration, that it should "not be as it were of necessity."

Philemon 1:15-16 — Homily on Philemon 2

He has well said, "perhaps," that the master may yield. For since the flight arose from perverseness, and a corrupt mind, and not from such intention, he has said, "perhaps." And he has not said, therefore he fled, but, therefore he was "separated," by a more fair sounding expression softening him the more. And he has not said, He separated himself, but, "he was separated." For it was not his own arrangement that he should depart either for this purpose or for that. Which also Joseph says, in making excuse for his brethren, "For God did send me hither" (Gen. xlv. 5), that is, He made use of their wickedness for a good end. "Therefore," he says, "he was parted for a season." Thus he contracts the time, acknowledges the offense, and turns it all to a providence. "That thou shouldest receive him," he says, "for ever," not for the present season only, but even for the future, that thou mightest always have him, no longer a slave, but more honorable than a slave. For thou wilt have a slave abiding with thee, more well-disposed than a brother, so that thou hast gained both in time, and in the quality of thy slave. For hereafter he will not run away. "That thou shouldest receive him," he says, "for ever," that is, have him again. "No longer as a bond-servant, but more than a bond-servant, a brother beloved, especially to me." Thou hast lost a slave for a short time, but thou wilt find a brother for ever, not only thy brother, but mine also. Here also there is much virtue. But if he is my brother, thou also wilt not be ashamed of him. By calling him his son, he hath shown his natural affection; and by calling him his brother, his great good will for him, and his equality in honor.

Philemon 1:16 — ON LAZARUS AND THE RICH MAN 6

Shall I show you freedom arising from slavery? There was a certain Onesimus, a slave, a good-for-nothing runaway. He escaped and went to Paul. He obtained baptism, washed away his sins and remained at Paul's feet.… Do you see his nobility? Do you see a character that brings freedom? Slave and free are simply names. What is a slave? It is a mere name. How many masters lie drunken upon their beds, while slaves stand by sober? Whom shall I call a slave? The one who is sober, or the one who is drunk? The one who is the slave of a man, or the one who is the captive of passion? The former has his slavery on the outside; the latter wears his captivity on the inside.

Philemon 1:17 — Homily on Philemon 3

No procedure is so apt to gain a hearing, as not to ask for everything at once. For see after how many praises, after how much preparation he hath introduced this great matter. After having said that he is "my son," that he is a partaker of the Gospel, that he is "my bowels," that thou receivest him back "as a brother," and "hold him as a brother," then he has added "as myself." And Paul was not ashamed to do this. For he who was not ashamed to be called the servant of the faithful, but confesses that he was such, much more would he not refuse this. But what he says is to this effect. If thou art of the same mind with me, if thou runnest upon the same terms, if thou considerest me a friend, receive him as myself.

Philemon 1:18-19 — Homily on Philemon 3

"If he hath wronged thee at all." See where and when he has introduced the mention of the injury; last, after having said so many things in his behalf. For since the loss of money is particularly apt to annoy men, that he might not accuse him of this, (for it was most likely that it was spent,) then he brings in this, and says, "If he hath wronged thee." He does not say, If he has stolen anything; but what? "If he hath wronged thee." At the same time he both confessed the offense, and not as if it were the offense of a servant, but of a friend against a friend, making use of the expression of "wrong" rather than of theft.

Philemon 1:20 — Homily on Philemon 3

What is, "Yea, brother"? Receive him, he says. For this we must understand though unexpressed. For dismissing all pleasantry, he again pursues his former considerations, that is, serious ones. And yet even these are serious. For the things that proceed from Saints are of themselves serious, even when they are pleasantry.

Philemon 1:21 — Homily on Philemon 3

"Having confidence in thy obedience, I write unto thee." What stone would not these things have softened? What wild beast would not these things have rendered mild, and prepared to receive him heartily? After having borne witness to him by so many great testimonies of his goodness, he is not ashamed again to excuse himself. He says, Not barely requesting it, nor as commanding it, nor arbitrarily, but "having confidence in thy obedience I wrote unto thee." What he had said at the beginning, "having confidence," that he also says here in the sealing up of his letter.

Philemon 1:22 — Homily on Philemon 3

"But withal prepare me also a lodging: for I trust that through your prayers I shall be given unto you." This also was the part of one who was exceedingly confident-or rather this too was in behalf of Onesimus, that not being indifferent, but knowing that he upon his return would know the things relating to him, they might lay aside all remembrance of the wrong, and might the rather grant the favor. For great was the influence and the honor of Paul residing among them, of Paul in his age, of Paul after imprisonment. Again, it is a proof of their love that he says that they pray; and to attribute to them so much as that they pray for "him." For although I be now in danger, yet nevertheless you will see me if ye pray for it.

Philemon 1:23 — Homily on Philemon 3

"Epaphras, my fellow-prisoner in Christ Jesus, saluteth thee." He was sent by the Colossians, so that from this it appears that Philemon was also at Colossae. And he calls him his "fellow-prisoner," showing that he also was in much tribulation, so that if not on his own account, yet on account of the other, it was right that he should be heard. For he that is in tribulation, and overlooks himself, and is concerned for others, deserves to be heard.

Philemon 1:24 — Homily on Philemon 3

"Mark, Aristarchus, Demas, Luke, my fellow-workers." Why then does he put Luke last? And yet he elsewhere says, "Only Luke is with me" (2 Tim. iv. 11), and "Demas," he says, was one of those who "forsook him, having loved the present world." (2 Tim. iv. 10.) All these things, although they are mentioned elsewhere, yet nevertheless ought not to be passed over here without enquiry, nor ought we merely to hear them as things of course. But how comes he to say that he who forsook him salutes them? For "Erastus," he says, "abode at Corinth." (2 Tim. iv. 20.) He adds Epaphras, both as known to them, and being of their country. And Mark, as being himself also an admirable man. Why then does he number Demas with these? Perhaps it was after this that he became more remiss, when he saw the dangers multiplied. But Luke being last became first. And from these indeed he salutes him, urging him the more to obedience, and calls them his fellow-laborers, and in this way shames him into granting the request.

Philemon 1:25 — Homily on Philemon 3

"The grace of our Lord Jesus Christ be with your spirit. Amen." He hath closed his Epistle with a prayer. And indeed prayer is a great good, salutary, and preservative of our souls. But it is great when we do things worthy of it, and do not render ourselves unworthy. And thou too, therefore, when thou goest to the priest, and he shall say to thee, "The Lord will have mercy on thee, my son," do not confide in the word only, but add also works. Do acts worthy of mercy, God will bless thee, my son, if indeed thou doest things worthy of blessing. He will bless thee, if thou showest mercy to thy neighbor. For the things which we wish to obtain from God, of those we ought first to impart to our neighbors. But if we deprive our neighbors of them, how can we wish to obtain them? "Blessed," He says, "are the merciful: for they shall obtain mercy." For if men show mercy to such, much more will God, but to the unmerciful by no means. "For he shall have judgment without mercy to him that hath showed no mercy."

Philippians 1:1 — Homily on Philippians 1

Here, as writing to those of equal honor, he does not set down his rank of Teacher, but another, and that a great one. And what is that? He calls himself a "servant," and not an Apostle. For great truly is this rank too, and the sum of all good things, to be a servant of Christ, and not merely to be called so. "The servant of Christ," this is truly a free man in respect to sin, and being a genuine servant, he is not a servant to any other, since he would not be Christ's servant, but by halves. And in again writing to the Romans also, he says, "Paul, a servant of Jesus Christ." But writing to the Corinthians and to Timothy he calls himself an "Apostle." On what account then is this? Not because they were superior to Timothy. Far from it. But rather he honors them, and shows them attention, beyond all others to whom he wrote. For he also bears witness to great virtue in them. For besides, there indeed he was about to order many things, and therefore assumed his rank as an Apostle. But here he gives them no injunctions but such as they could perceive of themselves. "To the saints in Christ Jesus which are at Philippi." Since it was likely that the Jews too would call themselves "saints" from the first oracle, when they were called a "holy people, a people for God's own possession"; for this reason he added, "to the saints in Christ Jesus." For these alone are holy, and those henceforth profane. "To the fellow-Bishops and Deacons." What is this? were there several Bishops of one city? Certainly not; but he called the Presbyters so. For then they still interchanged the titles, and the Bishop was called a Deacon. For this cause in writing to Timothy, he said, "Fulfil thy ministry," when he was a Bishop. For that he was a Bishop appears by his saying to him, "Lay hands hastily on no man." And again, "Which was given thee with the laying on of the hands of the Presbytery." Yet Presbyters would not have laid hands on a Bishop. And again, in writing to Titus, he says, "For this cause I left thee in Crete, that thou shouldest appoint elders in every city, as I gave thee charge. If any man is blameless, the husband of one wife"; which he says of the Bishop. And after saying this, he adds immediately, "For the Bishop must be blameless, as God's steward, not self willed." So then, as I said, both the Presbyters were of old called Bishops and Deacons of Christ, and the Bishops Presbyters; and hence even now many Bishops write, "To my fellow-Presbyter," and, "To my fellow-Deacon." But otherwise the specific name is distinctly appropriated to each, the Bishop and the Presbyter.

Philippians 1:2 — Homily on Philippians 1

"Grace to you and peace from God our Father and the Lord Jesus Christ." How is it that though he nowhere else writes to the Clergy, not in Rome, nor in Corinth, nor in Ephesus, nor anywhere, but in general, to "all the saints, the believers, the beloved," yet here he writes to the Clergy? Because it was they that sent, and bare fruit, and it was they that dispatched Epaphroditus to him.

Philippians 1:3 — Homily on Philippians 1

"I thank my God," he says, "upon all my remembrance of you." He said in another of his writings, "Obey them that have the rule over you, and submit to them: for they watch in behalf of your souls, as they that shall give account; that they may do this with joy, and not with grief." If then the "grief" be due to the wickedness of the disciples, the doing it "with joy" would be due to their advancement. As often as I remember you, I glorify God. But this he does from his being conscious of many good things in them. I both glorify, he says, and pray. I do not, because ye have advanced unto virtue, cease praying for you. But "I thank my God," he says, "upon all my remembrance of you."

Philippians 1:4 — Homily on Philippians 1

"Always in every prayer of mine for you all making request also with joy." "Always," not only while I am praying. "With joy." For it is possible to do this with grief too, as when he says elsewhere, "For out of much affliction and anguish of heart I wrote unto you with many tears."

Philippians 1:5 — Homily on Philippians 1

"For your fellowship in furtherance of the Gospel from the first day even until now." Great is that he here witnesseth of them, and very great, and what one might have witnessed of Apostles and Evangelists. Ye did not, because ye were entrusted with one city, he saith, care for that only, but ye leave nothing undone to be sharers of my labors, being everywhere at hand and working with me, and taking part in my preaching. It is not once, or the second, or third time, but always, from the time ye believed until now, ye have assumed the readiness of Apostles. Behold how those indeed that were in Rome turned away from him; for hear him saying, "This thou knowest, that all that are in Asia turned away from me." And again, "Demas forsook me": and "at my first defence no one took my part." But these, although absent, shared in his tribulations, both sending men to him, and ministering to him according to their ability, and leaving out nothing at all. And this ye do not now only, saith he, but always, in every way assisting me. So then it is a "fellowship in furtherance of the Gospel." For when one preacheth, and thou waitest on the preacher, thou sharest his crowns. Since even in the contests that are without, the crown is not only for him that striveth, but for the trainer, and the attendant, and all that help to prepare the athlete. For they that strengthen him, and recover him, may fairly participate in his victory. And in wars too, not only he that wins the prize of valor, but all they too that attend him, may fairly claim a share in the trophies, and partake of the glory, as having shared in his conflict by their attendance on him. For it availeth not a little to wait on saints, but very much. For it makes us sharers in the rewards that are laid up for them. Thus; suppose some one hath given up great possessions for God, continually devotes himself to God, practices great virtue, and even to words, and even to thoughts, and even in everything observes extreme strictness. It is open to thee too, even without showing such strictness, to have a share in the rewards that are laid up for him for these things. How? If thou aid him both in word and deed. If thou encourage him both by supplying his needs, and by doing him every possible service. For then the smoother of that rugged path will be thyself. So then if ye admire those in the deserts that have adopted the angelic life, those in the churches that practice the same virtues with them; if ye admire, and are grieved that ye are far behind them; ye may, in another way, share with them, by waiting on them, and aiding them. For indeed this too is of God's lovingkindness, to bring those that are less zealous, and are not able to undertake the hard and rugged and strict life, to bring, I say, even those, by another way, into the same rank with the others. And this Paul means by "fellowship." They give a share to us, he means, in carnal things, and we give a share to them in spiritual things. For if God for little and worthless things granteth the kingdom, His servants too, for little and material things, give a share in spiritual things: or rather it is He that giveth both the one and the other by means of them.

Philippians 1:6 — Homily on Philippians 1

"Being confident of this very thing, that He which began a good work in you will perfect it until the day of Jesus Christ." See how he also teaches them to be unassuming. For since he had witnessed a great thing of them, that they may not feel as men are apt to do, he presently teaches them to refer both the past and the future to Christ. How? By saying, not, "Being confident that as ye began ye will also finish," but what? "He which began a good work in you will perfect it." He did not rob them of the achievement, (for he said, "I rejoice for your fellowship," clearly as if making it their act,) nor did he call their good deeds solely their own, but primarily of God. "For I am confident," saith he, "that He which began a good work in you will perfect it until the day of Jesus Christ." That is, God will. And it is not about yourselves, he implies, but about those descending from you that I feel thus. And indeed it is no small praise, that God should work in one. For if He is "no respecter of persons," as indeed He is none, but is looking to our purpose when He aids us in good deeds, it is evident that we are agents in drawing Him to us; so that even in this view he did not rob them of their praise. Since if His working were indiscriminate, there would have been nothing to hinder but that even Heathens and all men might have Him working in them, that is, if He moved us like logs and stones, and required not our part. So that in saying "God will perfect it," this also again is made their praise, who have drawn to them the grace of God, so that He aids them in going beyond human nature. And in another way also a praise, as that "such are your good deeds that they cannot be of man, but require the divine impulse." But if God will perfect, then neither shall there be much labor, but it is right to be of good courage, for that they shall easily accomplish all, as being assisted by Him.

Philippians 1:7 — Homily on Philippians 1

"Even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers with me of grace." Greatly still does he show here his longing desire, in that he had them in his heart; and in the very prison, and though bound, he remembered the Philippians. And it is not a little to the praise of these men, since it is not of prejudice that this Saint conceived his love, but of judgment, and right reasons. So that to be loved of Paul so earnestly is a proof of one's being something great and admirable. "And in the defense," he says, "and confirmation of the Gospel." And what wonder if he had them when in prison, since not even at the moment of going before the tribunal to make my defense, he says, did ye slip from my memory. For so imperial a thing is spiritual love, that it gives way to no season, but ever keeps hold of the soul of him who loves, and allows no trouble or pain to overcome that soul. For as in the case of the Babylonian furnace, when so vast a flame was raised, it was a dew to those blessed Children. So too does friendship occupying the soul of one who loves, and who pleases God, shake off every flame, and produce a marvelous dew. "And in the confirmation of the Gospel," he says. So then his bonds were a confirmation of the Gospel, and a defense. And most truly so. How? For if he had shunned bonds, he might have been thought a deceiver; but he that endures every thing, both bonds and affliction, shows that he suffers this for no human reason, but for God, who rewards. For no one would have been willing to die, or to incur such great risks, no one would have chosen to come into collision with such a king, I mean Nero, unless he looked to another far greater King. Truly a "confirmation of the Gospel" were his bonds. See how he more than succeeded in turning all things to their opposite. For what they supposed to be a weakness and a detraction, that he calls a confirmation; and had this not taken place, there had been a weakness. Then he shows that his love was not of prejudice, but of judgment. Why? I have you (in my heart), he says, in my bonds, and in my defense, because of your being "partakers of my grace." What is this? Was this the "grace" of the Apostle, to be bound, to be driven about, to suffer ten thousand evils? Yes. For He says, "My grace is sufficient for thee, for my power is made perfect in weakness." "Wherefore," saith he, "I take pleasure in weaknesses, in injuries." Since then I see you in your actions giving proof of your virtue, and being partakers of this grace, and that with readiness, I reasonably suppose thus much. For I that have had trial of you, and more than any have known you, and your good deeds; how that even when so distant from us, ye strive not to be wanting to us in our troubles, but to partake in our trials for the Gospel's sake, and to take no less share than myself, who am engaged in the combat, far off as ye are; am doing but justice in witnessing to these things. And why did he not say "partakers," but "partakers with me"? I myself too, he means, share with another, that I may be a partaker of the Gospel; that is, that I may share in the good things laid up for the Gospel. And the wonder indeed is that they were all so minded; for he says that "ye all are fellow-partakers of grace." From these beginnings, then, I am confident that such ye will be even to the end. For it cannot be that so bright a commencement should be quenched, and fail, but it points to great results.

Philippians 1:8 — Homily on Philippians 2

He calls not God to witness as though he should be doubted, but does this from his great affection, and his exceeding persuasion and confidence; for after saying that they had fellowship with him, he adds this also, "in the tender mercies of Christ," lest they should think that his longing for them was for this cause, and not simply for their own sake. And what mean these words, "in the tender mercies of Christ"? They stand for "according to Christ." Because ye are believers, because ye love Christ, because of the love that is according to Christ. He does not say "love," but uses a still warmer expression, "the tender mercies of Christ," as though he had said, "having become as a father to you through the relationship which is in Christ." For this imparts to us bowels warm and glowing. For He gives such bowels to His true servants. "In these bowels," saith He, as though one should say, "I love you with no natural bowels, but with warmer ones, namely, those of Christ." "How I long after you all." I long after all, since ye are all of this nature; I am unable in words to represent to you my longing; it is therefore impossible to tell. For this cause I leave it to God, whose range is in the heart, to know this. Now had he been flattering them, he would not have called God to witness, for this cannot be done without peril.

Philippians 1:9 — Homily on Philippians 2

"And this," saith he, "I pray, that your love may abound yet more and more." For this is a good of which there is no satiety; for see, being so loved he wished to be loved still more, for he who loves the object of his love, is willing to stay at no point of love, for it is impossible there should be a measure of so noble a thing. Paul desires that the debt of love should always be owing; "Owe no man any thing, save to love one another." (Rom. xiii. 8.) The measure of love is, to stop nowhere; "that your love," says he, "may abound yet more and more." Consider the character of the expression, "that it may abound yet more and more," he says, "in knowledge and all discernment." He does not extol friendship merely, nor love merely, but such as comes of knowledge; that is, Ye should not apply the same love to all: for this comes not of love, but from want of feeling. What means he by "in knowledge"? He means, with judgment, with reason, with discrimination. There are who love without reason, simply and any how, whence it comes that such friendships are weak.

Philippians 1:10 — Homily on Philippians 2

He says, "in knowledge and all discernment, that ye may approve the things that are excellent," that is, the things that are profitable. This I say not for my own sake, says he, but for yours, for there is danger lest any one be spoiled by the love of the heretics; for all this he hints at, and see how he brings it in. Not for my own sake, says he, do I say this, but that ye may be sincere, that is, that ye receive no spurious doctrine under the pretence of love. How then, says he, "If it be possible, live peaceably with all men"? "Live peaceably" (Rom. xii. 18), he says, not, Love so as to be harmed by that friendship; for he says, "if thy right eye causeth thee to stumble, pluck it out, and cast it from thee; that ye may be sincere" (Matt. v. 29), that is, before God, "and without offence," that is, before men, for many men's friendships are often a hurt to them. Even though it hurts thee not, says he, still another may stumble thereat. "Unto the day of Christ"; i.e. that ye may then be found pure, having caused no one to stumble.

Philippians 1:11 — Homily on Philippians 2

"Being filled with the fruits of righteousness which are through Jesus Christ unto the glory and praise of God;" i.e. holding, together with true doctrine, an upright life. And not merely upright, but "filled with the fruits of righteousness." For there is indeed a righteousness not according to Christ, as, for example, a moral life. "Which are through Jesus Christ to the glory and praise of God." Seest thou that I speak not of mine own glory, but the righteousness of God; and oftentimes he calls mercy itself too righteousness; let not your love, he says, indirectly injure you, by hindering your perception of things profitable, and take heed lest you fall through your love to any one. For I would indeed that your love should be increased, but not so that ye should be injured by it. And I would not that it should be simply of prejudice, but upon proof whether I speak well or no. He says not, that ye may take up my opinion, but that ye may "prove" it. He does not say outright, join not yourself to this or that man, but, I would that your love should have respect to what is profitable, not that ye should be void of understanding. For it is a foolish thing if ye work not righteousness for Christ's sake and through Him. Mark the words, "through Him." Does he then use God as a mere assistant? Away with the thought. Not that I may receive praise, says he, but that God may be glorified.

Philippians 1:12-13 — Homily on Philippians 2

"Now I would have you know, brethren, that the things which happened unto me have fallen out rather unto the progress of the Gospel, so that my bonds became manifest in Christ throughout the whole praetorian guard, and to all the rest." It was likely they would grieve when they heard he was in bonds, and imagine that the preaching was at a stand. What then? He straightway destroys this suspicion. And this also shows his affection, that he declares the things which had happened to him, because they were anxious. What say you? you are in bonds! you are hindered! how then does the Gospel advance? He answers, "so that my bonds in Christ became manifest in all the praetorium." This thing not only did not silence the rest, nor affright them, but contrariwise rather encouraged them. If then they who were near the dangers were not only nothing hurt, but even received greater confidence, much more should you. Had he when in bonds taken it hardly, and held his peace, it were probable that they would be affected in like sort. But as he spoke more boldly when in bonds, he gave them more confidence than if he had not been bound. And how have his bonds "turned to the progress of the Gospel"? So God in His dispensation ordered, he means, that my bonds were not hid, my bonds which were "in" Christ, which were "for" Christ. "In the whole praetorium." For up to that time they so called the palace. And in the whole city, says he.

Philippians 1:14 — Homily on Philippians 2

"And that most of the brethren in the Lord, being confident through my bonds, are more abundantly bold to speak the word without fear." This shows that they were of good courage even before, and spoke with boldness, but much more now. If others then, says he, are of good courage through my bonds, much more am I; if I am the cause of confidence to others, much more to myself. "And most of the brethren in the Lord." As it was a great thing to say, My bonds gave confidence to them, he therefore adds beforehand, "in the Lord." Do you see how, even when he sees himself constrained to speak great things, he departs not from moderation? "Are more abundantly bold," he says, "to speak the word without fear"; the words "more abundantly" show that they had already begun.

Philippians 1:15 — Homily on Philippians 2

"Some indeed preach Christ even of envy and strife, and some also of good will." And what this means is worth enquiry. Since Paul was under restraint, many of the unbelievers, willing to stir up more vehemently the persecution from the Emperor, themselves also preached Christ, in order that the Emperor's wrath might be increased at the spread of the Gospel, and all his anger might fall on the head of Paul. From my bonds then two lines of action have sprung. One party took great courage thereat; the other, from hope to work my destruction, set themselves to preach Christ; "some of them through envy," that is, envying my reputation and constancy, and from desire of my destruction, and the spirit of strife, work with me; or that they themselves may be esteemed, and from the expectation that they will draw to themselves somewhat of my glory. "And some also of good will," that is, without hypocrisy, with all earnestness.

Philippians 1:16 — Homily on Philippians 2

"The one proclaim Christ of faction not sincerely." That is, not with pure motives, nor from regard to the matter itself; but why? "thinking to add affliction to my bonds." As they think that I shall thus fall into greater peril, they add affliction to affliction. O cruelty! O devilish instigation! They saw him in bonds, and cast into prison, and still they envied him. They would increase his calamities, and render him subject to greater anger: well said he, "thinking," for it did not so turn out. They thought indeed to grieve me by this; but I rejoiced that the Gospel was furthered.

Philippians 1:17 — Homily on Philippians 2

"But the other of love, knowing that I am set for the defense of the Gospel." What means, "that I am set for the defense of the Gospel"? It is, They are preparing for the account which I must give to God, and assisting me. What is meant by "for the defense"? I have been appointed to preach, I must give account, and answer for the work to which I have been appointed; they assist me, that my defense may be easy; for if there be found many who have been instructed and have believed, my defense will be easy. So it is possible to do a good work, from a motive which is not good. And not only is there no reward in store for such an action, but punishment. For as they preached Christ from a desire to involve the preacher of Christ in greater perils, not only shall they receive no reward, but shall be subject to vengeance and punishment. "And some of love." That is, they know that I must give account for the Gospel.

Philippians 1:18 — Homily on Philippians 3

None of the grievous things which are in this present life can fix their fangs upon that lofty soul, which is truly philosophic, neither enmity, nor accusations, nor slanders, nor dangers, nor plots. It flies for refuge as it were to a mighty fortress, securely defended there against all that attack it from this lower earth. Such was the soul of Paul; it had taken possession of a place higher than any fortress, the seat of spiritual wisdom, that is, true philosophy. For that of those without, i.e. the heathen, is mere words, and childish toys. But it is not of these we now speak, but at present concerning the things of Paul. That blessed one had both the Emperor for his enemy, and in addition, many other foes many ways afflicting him, even with bitter slander. And what says he? Not only do I not grieve nor sink beneath these things, but "I even rejoice, yea, and will rejoice," not for a season, but always will I rejoice for these things. "For I know that this shall turn out to my salvation," that which is to come, when even their enmity and jealousy towards me further the Gospel.

Philippians 1:18 — Homily on Philippians 2

"What then? only that every way, whether in pretense, or in truth, Christ is proclaimed." But see the wisdom of the Man. He did not vehemently accuse them, but mentioned the result; what difference does it make to me, says he, whether it be done in this or that way? only that every way, "whether in pretense or in truth, Christ is proclaimed." He did not say, "Let him be proclaimed," as some suppose, stating that he opens the way for the heresies, but, "He is proclaimed." For in the first place he did not lay down the law and say, as if laying down the law, "Let Him be proclaimed," but he reported what was taking place; secondly, if he even spoke as laying down the law, not even thus would he be opening the way for the heresies. For let us examine the matter. For even if he gave permission to preach as they preached, not even thus was he opening the way for the heresies. How so? In that they preached healthfully; though the aim and purpose on which they acted was corrupted, still the preaching itself was not changed, and they were forced so to preach. And why? Because, had they preached otherwise than as Paul preached, had they taught otherwise than as he taught, they would not have increased the wrath of the Emperor. But now by furthering his preaching, by teaching in the same way, and making disciples as he did, they had power to exasperate the Emperor, when he saw the multitude of the disciples numerous. But then some wicked and senseless man, taking hold of this passage, says, Verily they would have done the contrary, they would have driven off those who had already believed, instead of making believers to abound, had they wished to annoy him. What shall we answer? That they looked to this thing only, how they might involve him in present danger, and leave him no escape; and thus they thought to grieve him, and to quench the Gospel, rather than in the other way. By that other course they would have extinguished the wrath of the Emperor, they would have let him go at large and preach again; but by this course they thought that because of him all would be ruined, could they but destroy him. The many however could not have this intention, but certain bitter men alone. Then "and therein," says he, "I rejoice, yea, and will rejoice." What means, "yea, I will rejoice"? Even if this be done still more, he means. For they cooperate with me even against their will; and will receive punishment for their toil, whilst I, who contributed nothing thereto, shall receive reward. Is there anything beyond this villainy of the Devil, to contrive the punishment of the preaching, and vengeance for the toils? Seest thou with how many evils he pierces through his own! How else would a hater and an enemy of their salvation have arranged all this? Seest thou how he who wages war against the truth has no power, but rather wounds himself, as one who kicks against the goads?

Philippians 1:19 — Homily on Philippians 3

"Through your supplication," he adds, "and the supply of the Spirit of Jesus Christ according to my earnest expectation and hope." Behold the humble-mindedness of this blessed one; he was striving in the contest, he was now close to his crown, he had done ten thousand exploits, for he was Paul, and what can one add to this? still he writes to the Philippians, I may be saved "through your supplication," I who have gained salvation through countless achievements. "And the supply," saith he, "of the Spirit of Jesus Christ." It is as though he said, if I am thought worthy of your prayers, I shall also be thought worthy of more grace. For the meaning of "supply" is this, if the Spirit be supplied to me, be given to me more abundantly. Or he is speaking of deliverance, "unto salvation"; that is, I shall also escape the present as I did the former danger. Of this same matter he says, "At my first defense no one took my part, but all forsook me; may it not be laid to their account. But the Lord stood by me, and strengthened me." (2 Tim. iv 16.) This then he now predicts: "Through your supplication and the supply of the Spirit of Jesus Christ, according to my earnest expectation and hope," for thus do I hope. For that he may persuade us not to leave the whole matter to the prayers made for us, and contribute nothing ourselves, behold how he lays down his own part, which is Hope, the source of all good, as the Prophet says. "Let thy mercy, O Lord, be upon us, according as we have hoped in Thee." (Ps. xxxiii. 22) And as it is written in another place, "Look to the generations of old and see, did any one hope in the Lord, and was made ashamed?" (Ecclus. ii. 10.) And again, this same blessed one says, "Hope putteth not to shame." (Rom. v. 5.) This is Paul's hope, the hoping that I shall nowhere be put to shame.

Philippians 1:19 — Homily on Philippians 2

"For I know," says he, "that this shall turn to my salvation through your supplication, and the supply of the Spirit of Jesus Christ." Nothing is more villainous than the Devil. So does he everywhere involve his own in unprofitable toils, and rends them. Not only does he not suffer them to obtain the prizes, but he even subjects them to punishment. For not only does he command them the preaching of the Gospel, but likewise fasting and virginity, in such sort as will not only deprive them of their reward, but will bring down heavy evil on those who pursue that course. Concerning whom he says elsewhere, also, "Branded in their own conscience as with a hot iron." (1 Tim. iv. 2.) Wherefore, I beseech you, let us give thanks to God for all things, since he hath both lightened our toil, and increased our reward. For such as among them live in virginity enjoy not the rewards, which they do who among us live chastely in wedlock; but they who live as virgins among the heretics are subject to the condemnation of the fornicators. All this springs from their not acting with a right aim, but as accusing God's creatures, and His unspeakable Wisdom.

Philippians 1:20 — Homily on Philippians 3

"According to my earnest expectation and hope," says he, "that in nothing shall I be put to shame." Do you see how great a thing it is to hope in God? Whatever happens, he says, I shall not be put to shame, i.e. they will not obtain the mastery, over me, "but with all boldness, as always, so now also, Christ shall be magnified in my body." They forsooth expected to catch Paul in this snare, and to quench the preaching of the Gospel, as though their craftiness were of any power. This then, he says, shall not be so, I shall not now die, but "as always, so now also, Christ shall be magnified in my body." How so? Ofttimes have I fallen into dangers, when all men gave us up, and what is more, when I myself did. For "we had the answer of death within ourselves" (2 Cor. i. 9), but from all the Lord delivered me, so now too he shall be magnified in my body. What then? Lest any one should suppose and say, If you die, will He not then be magnified? Yes, he answers, I know He will; for this cause I did not say that my life alone shall magnify him, but my death too. At present he means "by life"; they will not destroy me; even did they so, Christ will even thus be magnified. How so? Through life, because He delivered me, but through my death, because even death itself could not persuade me to deny Him, since He gave me such readiness, and made me stronger than death. On the one hand because He freed me from peril; on the other, because He suffered me not to fear the tyranny of death: thus shall he be magnified through life and death. And this he says, not as though he were about to die, but lest on his death they should be affected as men are apt to be. But that you may know these his words did not point to immediate death, the thought that pained them most, see how he relieves it by almost saying, These things I say, not as one about to die; wherefore he soon after adds, "And having this confidence I know that I shall abide, yea and abide with you all." "In nothing," says he, "shall I be put to shame"; that is, death brings no shame to me, but rather great gain. Why so? Because I am not immortal, but I shall shine more brightly than if I were so, for it is not the same thing for one immortal, and for one who is mortal, to despise death; so that not even instant death is shame to me, yet shall I not die; "in nothing shall I be put to shame," neither in life nor death. For I will bear either nobly, whether life or death. Well says he! This is the part of a Christian soul! but he adds, "with all boldness." Seest thou how entirely I am freed from shame? For if the fear of death had cut short my boldness, death would have been worthy of shame, but if death at its approach cast no terror on me, no shame is here; but whether it be through life I shall not be put to shame, for I still preach the Preaching, or whether it be through death I shall not be put to shame; fear does not hold me back, since I still exhibit the same boldness. Do not, when I mention my bonds, think shame of the matter; so manifold good hath it caused to me, that it hath even given confidence to others. For that we should be bound for Christ, is no shame, but for fear of bonds to betray aught that is Christ's, this is shame. When there is no such thing, bonds are even a cause of boldness. But since I have ofttimes escaped dangers, and have this to boast of to the unbelievers, do not straightway think I am put to shame, if now it should turn out otherwise. The one event no less than the other gives you boldness. Note how he brings this forward in his own person, which he does in many places, as in the Epistle to the Romans; "For I am not ashamed of the Gospel." (Rom. i. 16.) And again in that to the Corinthians; "And these things I have in a figure transferred to myself and Apollos." (1 Cor. iv. 6.)--"Whether by life or by death": this he says not as in ignorance, (for he knew that he was not then to die, but some time after); yet even now does he prepare their soul.

Philippians 1:21 — Homily on Philippians 3

"For to me," he says, "to live is Christ, and to die is gain." For even in dying, he means, I shall not have died, for I have my life in myself: then would they truly have slain me, had they had power through this fear to cast faith out of my soul. But as long as Christ is with me, even though death overtake me, still I live, and in this present life, not this, but Christ is my life. Since, then, not even in the present life is it so, "but that life which I now live in the flesh I live in faith;" so I say in that state also, "I live, yet not I, but Christ liveth in me." (Gal. ii. 20.) Such ought a Christian to be! I live not, he says, the common life. How livest thou then, O blessed Paul? Dost thou not see the sun, dost thou not breathe the common air? art thou not nourished with the same food as others? dost thou not tread the earth as we? needest thou not sleep, nor clothing, nor shoes? what meanest thou by, "I live not"? how dost thou not live? Why boastest thou thyself? No boasting is here. For if indeed the fact did not witness to him, a man might with some show have called it boasting; but if facts do witness, how is boasting here? Let us then learn how he lives not, for he himself says in another place, "I have been crucified to the world, and the world to me." (Gal. vi. 14.) Hear then how he says, "I no longer live." And how he says, "to me to live is Christ." The word "life" is much significant, beloved, as also the word "death." There is this life of the body, there is the life of sin, as he himself elsewhere says, "But if we died to sin, how shall we any longer live therein?" (Rom. vi. 2.) It is then possible to live the life of sin. Attend diligently, I entreat you, lest my labor be vain. There is the life everlasting and immortal; with eternal life the heavenly; "for our citizenship" says he "is in heaven" (Phil. iii 20.) There is the life of the body whereof he speaks, "through him we live and move and have our being." (Acts xvii. 28.) He does not then deny that he lives the natural life, but that of sin, which all men live. He who desires not the present life, how does he live it? He who is hastening to another, how does he live this life? He who despiseth death, how does he live this life? He who desires nothing, how does he live it? For as one made of adamant, though he were struck a thousand blows, would never attend to it, no more would Paul. And "I live," says he, "but no longer I," that is, no longer the old man; as again elsewhere, "Wretched man that I am, who shall deliver me out of the body of this death!" (Rom. vii. 24.) How too does he live who does nought for the sake of food, nought for the sake of clothing, nought for any of these present things? Such an one does not even live the natural life: he who takes thought for none of the things which sustain life, lives not. We live this life, whose every action regards it. But he lived not; he busied himself about nought of the things here. How then lived he? Just as we are accustomed to say, in common matters, such an one is not with me, when he does nothing that pertains to me. Again, in like sort, such a man lives not for me. Elsewhere he shows that he rejects not the natural life: "The life which I now live in the flesh, I live in the faith of the Son of God, who loved me, and gave himself for me" (Gal. ii. 20); i.e. a certain new life I live, an altered one. And truly all these things he said to comfort the Philippians. Think not, says he, that I shall be deprived of this life, for neither whilst alive did I live this life, but that which Christ willed. For tell me? He who despises money, luxury, hunger, thirst, dangers, health, safety, does he live this life? He who has nothing here, and is ofttimes willing to cast life away, if need be, and clings not to it, does he live this life? By no means. This I must make dear to you by a kind of example. Let us imagine some one in great wealth, with many servants, and much gold, and who makes no use of all…

Philippians 1:22 — Homily on Philippians 3

"But if to live in the flesh,--if this is the fruit of my work, then what I shall choose I wot not." Lest any should say, If what you say is life, wherefore hath Christ left you here? "It is," he says, "the fruit of my work;" so that it is possible to use to good purpose the present life, while not living it. Lest you should think that reproach is cast upon life. For if we gain no advantage here, wherefore do we not make away with ourselves, nor slay ourselves? By no means, he answers. It is open to us to profit even here, if we live not this, but another life. But perchance one will say, does this bear thee fruit? Yes! he answers. Where are now the heretics? Behold now; "to live in the flesh," this is "the fruit of his work." "That which I now live in the flesh, I live in faith;" therefore it is "the fruit of my work." "And what I shall choose I know not." Marvelous! How great was his philosophy! How hath he both cast out the desire of the present life, and yet thrown no reproach upon it! For in that he saith, "to die is gain," by this he hath cast out the desire, but in that he saith, "to live in the flesh is the fruit of my work," here he shows that the present life also is needful, if we use it as need is, if we bear fruit; since if it be unfruitful, it is no longer life. For we despise those trees which bear no fruit, as though they were dry, and give them up to the fire. Life itself belongs to that middle class of indifferent things, whilst to live well or ill is in ourselves. We do not then hate life, for we may live well too. So even if we use it ill, we do not even then cast the blame on it. And wherefore? Because not itself, but the free choice of those who use it ill is to blame. For God hath made thee live, that thou mayest live to Him. But thou, by living through corruption unto sin, makest thyself accountable for all blame. What sayest thou, tell me. Thou knowest not what to choose? Here hath he revealed a great mystery, in that his departure was in his own power; for where choice is, there have we power. "What I shall choose," says he, "I know not." Is it in thine own power? Yes, he answers, if I would ask this grace of God.

Philippians 1:22 — Homily on Philippians 4

Nothing can be more blessed than the spirit of Paul, for the reason that nothing is more noble. We all shudder at death, I am wont to say, some by reason of our many sins, of whom I too am one, others from love of life, and cowardice, of whom may I never be one; for they who are subject to this fear are mere animals. This then, which we all shudder at, he prayed for, and hasted toward Him; saying, "To depart is very far better." What sayest thou? when thou art about to change from earth to heaven, and to be with Christ, dost thou not know what to choose? Nay, far is this from the spirit of Paul; for if such an offer were made to any one on sure grounds, would he not straightway seize it? Yes, for as it is not ours "to depart and be with Christ," neither, if we were able to attain to this, were it ours to remain here. Both are of Paul, and of his spirit. He was confidently persuaded. What? Art thou about to be with Christ? and dost thou say, "What I shall choose I wot not"? and not this only, but dost thou choose that which is here, "to abide in the flesh"? What in the world? didst thou not live an exceeding bitter life, in "watchings," in shipwrecks, in "hunger and thirst," and "nakedness," in cares and anxiety? "with the weak" thou wert "weak," and for those who "were made to stumble" thou dost "burn." "In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in fastings, in pureness." "Five times" didst thou "receive forty stripes save one," "thrice" wast thou "beaten with rods, once" wast thou "stoned" "a night and a day" thou hast "been in the deep, in perils of waters, in perils of robbers, in perils in the city, in perils in the wilderness, in perils among false brethren." Didst thou not, when the whole nation of the Galatians returned to the observance of the law, didst thou not cry aloud, and say, "Whosoever of you would be justified by the law, ye are fallen away from grace"? How great was then thy grief, and still dost thou desire this perishing life? Had none of these things befallen thee, but had thy success, wherever success attended thee, been without fear, and full of delight, yet shouldest not thou hasten to some harbor, from fear of the uncertain future? For tell me, what trader, whose vessel is full of untold wealth, when he may run into port, and be at rest, would prefer to be still at sea? what wrestler, when he might be crowned, would prefer to contend? what boxer, when he might put on his crown, would choose to enter afresh into the contest, and offer his head to wounds? what general is there, who when he might be quit of war with good report, and trophies, and might with the king refresh himself in the palace, would choose still to toil, and to stand in battle array? How then dost thou, who livest a life so exceeding bitter, wish to remain still here? Didst thou not say, I am in dread, "lest by any means, after that I have preached to others, I myself should be rejected?" If for no other cause, yet surely for this, thou oughtest to desire thy release; were the present full of innumerable goods, yet for the sake of Christ thy Desire.

Philippians 1:23 — Homily on Philippians 4

Oh that spirit of Paul! nothing was ever like it, nor ever will be! Thou fearest the future, thou art compassed by innumerable dreadful things, and wilt thou not be with Christ? No, he answers, and this for Christ's sake, that I may render more loving unto Him those whom I have made his servants, that I may make the plot which I have planted bear much fruit. Didst thou not hear me, when I declared that I sought not "that which profited myself" but my neighbor? Heardest thou not these words, "I could wish that I myself were anathema from Christ", that many might come unto Him? I, who chose that part, shall I not much rather choose this, shall I not with pleasure harm myself by this delay and postponement, that they may be saved? "Who shall utter Thy mighty acts, O Lord", because Thou sufferedst not Paul to be hidden, because Thou madest manifest to the world such a man? All the Angels of God praised Thee with one accord, when Thou madest the stars, and so too surely when Thou madest the sun, but not so much as when Thou didst manifest Paul to the whole world. By this, the earth was made more brilliant than the heaven, for he is brighter than the solar light, he hath shot forth more brilliant rays, he hath shed abroad more joyous beams. What fruit hath this man borne for us! not by making fat our corn, not by nurturing our pomegranates, but by producing and perfecting the fruit of holiness, and when falling to pieces, continually recovering them. For the sun itself can nothing profit fruits that are once decayed, but Paul has called out of their sins those who had manifold decays. And it gives place to the night, but he had mastery over the Devil. Nothing ever subdued him, nothing mastered him. The sun, when it mounts the heavens, darts down its rays, but he, as he rose from beneath, filled not the mid space of heaven and earth with light, but as soon as he opened his mouth, filled the Angels with exceeding joy. For if "there is joy in heaven over one sinner that repenteth", while he at his first address caught multitudes, does he not fill with joy the Powers above? What say I? It sufficeth that Paul should only be named, and the heavens leap for joy. For if when the Israelites "went forth out of Egypt, the mountains skipped like rams", how great, thinkest thou, was the joy, when men ascended from earth to heaven!

Philippians 1:23 — Homily on Philippians 3

"I am in a strait betwixt the two, having the desire." See the affection of this blessed one; in this way too he comforts them, when they see that he is master of his own choice, and that this is done not by man's sin, but by the dispensation of God. Why mourn ye, says he, at my death? It had been far better to have passed away long since. "For to depart," he says, "and to be with Christ, is very far better."

Philippians 1:24 — Homily on Philippians 4

For this cause "to abide in the flesh is more needful for your sake." And what excuse is left to us? ofttimes it happens that a man who possesses a little and poor city, chooses not to depart to another place, preferring his own rest. Paul might depart to Christ, and would not, (Christ whom he so desired, as for his sake to choose even hell,) but still remained in the contest on behalf of man. What excuse shall we have? May we then even make mention of Paul? Look to his deeds. He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not "remain" simply, but "will remain with you." For this is the meaning of the word, "and I shall abide with," i.e. I shall see you. For what cause? "For your progress and joy in the faith." Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame not my abiding. "For your progress," I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to "progress" in "the faith"? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love. In like sort, we also rouse some of you, when we say, for your sake have I remained, that I may make you good.

Philippians 1:24 — Homily on Philippians 3

"Yet to abide in the flesh is more needful for your sake." These words were to prepare them for his death when it came, that they might bear it nobly: this was to teach true wisdom. "It is good for me to depart and be with Christ," for even death is a thing indifferent; since death itself is no ill, but to be punished after death is an ill. Nor is death a good, but it is good after our departure "to be with Christ." What follows death is either good or ill. Let us then not simply grieve for the dead, nor joy for the living simply. But how? Let us grieve for sinners, not only when dying, but also while living. Let us joy for the just, not only while living, but also when dead. For those though living are dead, while these although dead, yet live: those even while here are to be pitied of all, because they are at enmity with God; the other even when they have departed Thither, are blessed, because they are gone to Christ. Sinners, wherever they are, are far from the King. Therefore they are subjects for tears; while the just, be they here, or be they there, are with the King; and there, in a higher and nearer degree, not through an entrance, or by faith, but "face to face." (1 Cor. xiii. 12.) Let us then not make wailings for the dead simply, but for those who have died in sins. They deserve wailing; they deserve beating of the breast and tears. For tell me what hope is there, when our sins accompany us Thither, where there is no putting off sins? As long as they were here, perchance there was great expectation that they would change, that they would become better; but when they are gone to Hades, where nought can be gained from repentance (for it is written, "In Sheol who shall give thee thanks?") (Ps. vi. 5), are they not worthy of our lamentation? Let us wail for those who depart hence in such sort; let us wail, I hinder you not; yet in no unseemly way, not in tearing our hair, or baring our arms, or lacerating our face, or wearing black apparel, but only in soul, shedding in quiet the bitter tear. For we may weep bitterly without all that display. And not as in sport only. For the laments which many make differ not from sport. Those public mournings do not proceed from sympathy, but from display, from emulation and vainglory. Many women do this as of their craft. Weep bitterly; moan at home, when no one sees you; this is the part of true sympathy; by this you profit yourself too. For he who laments another in such sort, will be much the more earnest never to fall into the same sins. Sin henceforth will be an object of dread to thee. Weep for the unbelievers; weep for those who differ in nowise from them, those who depart hence without the illumination, without the seal! they indeed deserve our wailing, they deserve our groans; they are outside the Palace, with the culprits, with the condemned: for, "Verily I say unto you, Except a man be born of water and the Spirit, he shall not enter into the kingdom of Heaven." Mourn for those who have died in wealth, and did not from their wealth think of any solace for their soul, who had power to wash away their sins and would not. Let us all weep for these in private and in public, but with propriety, with gravity, not so as to make exhibitions of ourselves; let us weep for these, not one day, or two, but all our life. Such tears spring not from senseless passion, but from true affection. The other sort are of senseless passion. For this cause they are quickly quenched, whereas if they spring from the fear of God, they always abide with us. Let us weep for these; let us assist them according to our power; let us think of some assistance for them, small though it be, yet still let us assist them. How and in what way? By praying and entreating others to make prayers for them, by continually giving to the poor on their behalf. This deed hath some consolation; for hear the words of God Himself, when He says, "I will defend this city for Mine own sake, and for My servant David's sake."…

Philippians 1:25 — Homily on Philippians 4

He showed that to depart was better, persuading himself not to grieve: he showed them, that if he remained, he remained for their sake, that it proceeded not from wickedness of those who plotted against him. He subjoined also the reason, that he might secure their belief. For if this is necessary, that is, I shall by all means remain, and I will not "remain" simply, but "will remain with you." For this is the meaning of the word, "and I shall abide with," i.e. I shall see you. For what cause? "For your progress and joy in the faith." Here too he rouses them, to take heed unto themselves. If, says he, for your sakes I abide, see that ye shame not my abiding. "For your progress," I have chosen to remain, when I was about to see Christ. I have chosen to remain, because my presence advances both your faith and your joy. What then? Did he remain for the sake of the Philippians only? He stayed not for their sake only; but this he says, that he may show regard to them. And how were they to "progress" in "the faith"? That you may be more strengthened, like young fowl, who need their mother until their feathers are set. This is a proof of his great love.

Philippians 1:26 — Homily on Philippians 4

"That your glorying may abound in Christ Jesus in me, through my presence with you again." You see that this explains the word "abide with you." Behold his humility. Having said, "for your progress," he shows that it was for his own profit too. This also he does, when he writes to the Romans, and says, "That is, that we may be comforted together in you." Having previously said, "That I may impart unto you some spiritual gift." And what means, "That your glorying may abound"? This glorying was, their establishment in the faith. For an upright life is glorying in Christ. And sayest thou, "Your glorying in me, through my presence with you again"? Yes, he answers; "For what is our hope, or crown of glorying? Are not even ye?" Because "you are our glorying, even as we also are yours", i.e. that I may be able to rejoice in you greatly. How sayest thou, "That your glorying may abound"? I may glory the more when you make progress. "Through my presence with you again." What then! Did he come to them? Search ye whether he came.

Philippians 1:27 — Homily on Philippians 4

"Only let your manner of life be worthy of the Gospel of Christ." Do you see, how all that he has said, tends to turn them to this one thing, advancement in virtue? "Only let your manner of life be worthy of the Gospel of Christ." What means this word "only," but that this, and nought else, is the only thing we should seek? If we have this, nothing grievous will befall us. "That whether I come and see you, or be absent, I may hear of your state." This he says not as if he had changed his purpose, and no longer meant to visit them. But if this come to pass, he says, even though absent, I am able to rejoice. "If," that is, "I hear that ye stand fast in one spirit, with one soul." This is what above all things unites believers, and maintains love unbroken, "that they may be one." For a "kingdom divided against itself shall not stand." For this cause he everywhere counsels his disciples much to be of one mind. And Christ says, "By this shall all men know that ye are My disciples, if ye love one another." That is, do not look with expectation toward me, and therefore slumber, as waiting for my coming, and then, when ye see me not coming faint. For even from report I can receive pleasure likewise. What means, "In one spirit"? By the same gift of grace, viz. that of concord, and zeal; for the Spirit is one, and he shows it; for then are we able to stand in "one soul," also, when we all have "one Spirit." See how the word "one" is used for concord. See how their souls being many are called one. Thus was it of old. "For they were all," it is written, "of one heart and of one soul. Striving together for the faith of the Gospel." Does he say, striving together for each other, as though the faith did strive? For did they wrestle against each other? But help each other, he says, in your striving for the faith of the Gospel.

Philippians 1:28 — Homily on Philippians 4

"And in nothing affrighted by the adversaries; which is for them an evident token of perdition, but to you of salvation." Well said he, "affrighted," this is what befalls us from our enemies, they only frighten. "In nothing" therefore, he says, whatever happens, whether dangers-whether plots. For this is the part of those who stand upright; the enemy can do nought but frighten only. Since it was likely that they should be greatly troubled, when Paul suffered such numberless ills, he says, I exhort you not only not to be shaken, but not to be affrighted, yea rather to despise them heartily; for if ye are thus affected, ye will straightway, by this means, make evident at once their destruction, and your salvation. For when they see, that with their innumerable plots they are unable to frighten you, they will take it as a proof of their own destruction. For when the persecutors prevail not over the persecuted, the plotters over the objects of their plots, the powerful over those subject to their power, will it not be self-evident, that their perdition is at hand, that their power is nought, that their part is false, that their part is weak? "And this," he says, "comes from God."

Philippians 1:29 — Homily on Philippians 4

"For unto you it is given in the behalf of Christ, not only to believe on Him, but also to suffer in his behalf." Again does he teach them moderation of spirit by referring all to God, and saying that sufferings in behalf of Christ are of grace, the gift of grace, a free gift. Be not then ashamed of the gift of grace, for it is more wonderful than the power of raising the dead, or working miracles; for there I am a debtor, but here I have Christ for my debtor. Wherefore ought we not only not to be ashamed, but even to rejoice, in that we have this gift. Virtues he calls gifts, yet not in like sort as other things, for those are entirely of God, but in these we have a share. But since even here the greatest part is of God, he ascribes it entirely to Him, not to overturn our free will, but to make us humble and rightly disposed.

Philippians 1:30 — Homily on Philippians 4

"Having the same conflict which ye saw in me"; i.e. ye have also an example. Here again he raises them up, by showing them that everywhere their conflicts were the same with his, their struggles were the same with his, both severally, and in that they united with him in bearing trials. He said not, ye have heard, but "ye saw," for he strove too at Philippi. Truly this is an exceeding virtue. Wherefore writing to the Galatians, also he said, "Did ye suffer so many things in vain, if it be indeed in vain." And again, writing to the Hebrews, he said, "But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of suffering; partly, being made a gazing-stock both by reproaches and afflictions." And writing again to Macedonians, that is, to the Thessalonians, he said, "For they themselves report concerning us, what manner of entering in we had unto you." And again, "For yourselves, brethren, know our entering in unto you, that it hath not been found vain." And in like sort does he witness the same things of them all, labors and strivings. But such things ye will not now find among us; now it is much if one suffer a little in goods alone. And in respect of their goods also he witnesses great things of them. For to some he says, "For ye took joyfully the spoiling of your possessions"; and to others, "For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor"; and "your zeal hath stirred up very many of them." Seest thou the praises of the men of that time? But we endure not so much as buffetings or blows, neither insult nor loss of our possessions: they were straightway zealous, and all of them strove as martyrs, whilst we have grown cold in love toward Christ.

Philippians 2:1 — Homily on Philippians 5

There is nothing better, there is nothing more affectionate, than a spiritual teacher; such an one surpasses the kindness of any natural father. Do but consider, how this blessed one entreats the Philippians concerning the things which were to their own advantage. What says he, in exhorting them concerning concord, that cause of all good things? See how earnestly, how vehemently, with how much sympathy he speaks, "If there be therefore any comfort in Christ," that is, if ye have any comfort in Christ, as if he had said, If thou makest any account of me, if thou hast any care of me, if thou hast ever received good at my hands, do this. This mode of earnestness we use when we claim a matter which we prefer to everything else. For if we did not prefer it to everything, we should not wish to receive in it our recompense for all things, nor say that through it all is represented. We indeed remind men of our carnal claims; for example, if a father were to say, If thou hast any reverence for thy father, if any remembrance of my care in nourishing thee, if any affection towards me, if any memory of the honor thou hast received of me, if any of my kindness, be not at enmity with thy brother; that is, for all those things, this is what I ask in return. But Paul does not so; he calls to our remembrance no carnal, but all of them spiritual benefits. That is, if ye wish to give me any comfort in my temptations, and encouragement in Christ, if any consolation of love, if ye wish to show any communion in the Spirit, if ye have any tender mercies and compassions, fulfil ye my joy. "If any tender mercies and compassions." Paul speaks of the concord of his disciples as compassion towards himself, thus showing that the danger was extreme, if they were not of one mind. If I can obtain comfort from you, if I can obtain any consolation from our love, if I can communicate with you in the Spirit, if I can have fellowship with you in the Lord, if I can find mercy and compassion at your hands, show by your love the return of all this. All this have I gained, if ye love one another.

Philippians 2:2 — Homily on Philippians 5

"Fulfil ye my joy." That the exhortation might not seem to be made to people who were still deficient, see how he says not, "do me joy," but "fulfil my joy"; that is, Ye have begun to plant it in me, ye have already given me some portion of peacefulness, but I desire to arrive at its fulness. Say, what wouldest thou? that we deliver thee from dangers? that we supply somewhat to thy need? Not so, but "that ye be of the same mind, having the same love," in which ye have begun, "being of one accord, of one mind." Just see, how often he repeats the same thing by reason of his great affection! "That ye be of the same mind," or rather, "that ye be of one mind." For this is more than "the same." "Having the same love." That is, let it not be simply about faith alone, but also in all other things; for there is such a thing as to be of the same mind, and yet not to have love. "Having the same love," that is, love and be loved alike; do not thou enjoy much love, and show less love, so as to be covetous even in this matter; but do not suffer it in thyself. "Of one accord," he adds, that is, appropriating with one soul, the bodies of all, not in substance, for that is impossible, but in purpose and intention. Let all things proceed as from one soul. What means "of one accord"? He shows when he says "of one mind." Let your mind be one, as if from one soul.

Philippians 2:3 — Homily on Philippians 5

"Doing nothing through faction." He finally demands this of them, and tells them the way how this may be. "Doing nothing through faction or vainglory." This, as I always say, is the cause of all evil. Hence come fightings and contentions. Hence come envyings and strifes. Hence it is that love waxes cold, when we love the praise of men, when we are slaves to the honor which is paid by the many, for it is not possible for a man to be the slave of praise, and also a true servant of God. How then shall we flee vainglory? for thou hast not yet told us the way. Listen then to what follows. "But in lowliness of mind, each counting other better than himself." Oh how full of true wisdom, how universal a gathering-word of our salvation is the lesson he has put forth! If thou deemest, he means, that another is greater than thyself, and persuadest thyself so, yea more, if thou not only sayest it, but art fully assured of it, then thou assignest him the honor, and if thou assignest him the honor, thou wilt not be displeased at seeing him honored by another. Do not then think him simply greater than thyself, but "better," which is a very great superiority, and thou dost not think it strange nor be pained thereby, if thou seest him honored. Yea, though he treat thee with scorn, thou dost bear it nobly, for thou hast esteemed him greater than thyself. Though he revile thee, thou dost submit. Though he treat thee ill, thou bearest it in silence. For when once the soul is fully assured that he is greater, it falls not into anger when it is ill-treated by him, nor yet into envy, for no one would envy those who are very far above himself, for all things belong to his superiority. Here then he instructs the one party to be thus minded. But when he too, who enjoys such honor from thee, is thus affected toward thee, consider what a double wall there is erected of gentle forbearance; for when thou esteemest him thus worthy of honor, and he thee likewise, no painful thing can possibly arise; for if this conduct when shown by one is sufficient to destroy all strife, who shall break down the safeguard, when it is shown by both? Not even the Devil himself. The defense is threefold, and fourfold, yea manifold, for humanity is the cause of all good; and that you may learn this, listen to the prophet, saying, "Hadst thou desired sacrifice, I would have given it: Thou wilt not delight in burnt offerings. The sacrifice for God is a broken spirit, a broken and a contrite heart God will not despise." (Ps. li. 16, Ps. li. 17.) Not simply humility, but intense humility. As in the case of bodily substances, that which is "broken" will not rise against that which is "solid," but, how many ills soever it may suffer, will perish itself rather than attack the other, so too the soul, even if constantly suffering ill, will choose rather to die, than to avenge itself by attack. How long shall we be puffed up thus ridiculously? For as we laugh, when we see children drawing themselves up, and looking haughty, or when we see them picking up stones and throwing them, thus too the haughtiness of men belongs to a puerile intellect, and an unformed mind. "Why are earth and ashes proud?" (Ecclus. x. 9.) Art thou highminded, O man? and why? tell me what is the gain? Whence art thou highminded against those of thine own kind? Dost not thou share the same nature? the same life? Hast not thou received like honor from God? But thou art wise? Thou oughtest to be thankful, not to be puffed up. Haughtiness is the first act of ingratitude, for it denies the gift of grace. He that is puffed up, is puffed up as if he had excelled by his own strength, and he who thinks he has thus excelled is ungrateful toward Him who bestowed that honor. Hast thou any good? Be thankful to Him who gave it.

Philippians 2:5 — Homily on Philippians 6

Our Lord Jesus Christ, when exhorting His disciples to great actions, places before them Himself, and the Father, and the Prophets, as examples; as when He says, "For thus they did unto the Prophets which were before you"; and again, "If they persecuted Me, they will also persecute you"; and, "Learn of me, for I am meek"; and again, "Be ye merciful, as your Father which is in heaven is merciful." This too the blessed Paul did; in exhorting them to humility, he brought forward Christ. And he does so not here only, but also when he discourses of love towards the poor, he speaks in this wise. "For ye know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor." Nothing rouses a great and philosophic soul to the performance of good works, so much as learning that in this it is likened to God. What encouragement is equal to this? None. This Paul well knowing, when he would exhort them to humility, first beseeches and supplicates them, then to awe them he says, "That ye stand fast in one Spirit"; he says also, that it "is for them an evident token of perdition, but of your salvation." And last of all he says this, "Have this mind in you, which was also in Christ Jesus, who, being in the form of God, counted it not a prize to be on an equality with God, but emptied Himself, taking upon Him the form of a servant."

Philippians 2:5-6 — Homily on Philippians 7

They say that the words, "He counted it not a prize," are of wrongfully seizing. We have proved, that this is altogether vapid and impertinent, for no man would exhort another to humility on such grounds, nor in this sort does he praise God, or even man. What is it then, beloved? Give heed to what I now say. Since many men think, that, when they are lowly, they are deprived of their proper right, and debased, Paul, to take away this fear, and to show that we must not be affected thus, says that God, the only begotten, who was in the form of God, who was no whit inferior to the Father, who was equal to Him, "counted it not a prize to be on an equality with God." Now learn what this meaneth. Whatsoever a man robs, and takes contrary to his right, he dares not lay aside, from fear lest it perish, and fall from his possession, but he keeps hold of it continually. He who possesses some dignity which is natural to him, fears not to descend from that dignity, being assured that nothing of this sort will happen to him. As for example, Absalom usurped the government, and dared not afterwards to lay it aside. We will go to another example, but if example cannot present the whole matter to you, take it not amiss, for this is the nature of examples, they leave the greater part for the imagination to reason out. A man rebels against his sovereign, and usurps the kingdom: he dares not lay aside and hide the matter, for if he once hide it, straightway it is gone. Let us also take another example; if a man takes anything violently, he keeps firm hold of it continually, for if he lay it down, he straightway loses it. And generally speaking, they who have aught by rapine are afraid to lay it by, or hide it, or not to keep constantly in that state which they have assumed. Not so they, who have possessions not procured by rapine, as Man, who possesses the dignity of being a reasonable being. But here examples fail me, for there is no natural preeminence amongst us, for no good thing is naturally our own; but they are inherent in the nature of God. What does one say then? That the Son of God feared not to descend from His right, for He thought not Deity a prize seized. He was not afraid that any would strip Him of that nature or that right, Wherefore He laid it aside, being confident that He should take it up again. He hid it, knowing that He was not made inferior by so doing. For this cause, Paul says not, "He seized not," but, "He counted it not a prize"; He possessed not that estate by seizure, but it was natural, not conferred, it was enduring and safe. Wherefore he refused not to take the form of an inferior. The tyrant fears to lay aside the purple robe in war, while the king does it with much safety. Why so? because he holds his power not as a matter of seizure. He did not refuse to lay it aside, as one who had usurped it, but since He had it as His own by nature, since it could never be parted from Him, He hid it. This equality with God He had not by seizure, but as his own by nature.

Philippians 2:6 — Homily on Philippians 6

"Being in the form of God." If "in the form" how sayest thou, O wicked one, that He took His origin from Mary, and was not before? and how dost thou say that He was an energy? For it is written, "The form of God took the form of a servant." "The form of a servant," is it the energy of a servant, or the nature of a servant? By all means, I fancy, the nature of a servant. Thus too the form of God, is the nature of God, and therefore not an energy. It is written, "He counted it not a prize to be on an equality with God." Now equality is not predicated, where there is but one person, for that which is equal hath somewhat to which it is equal. Seest thou not the substance of two Persons, and not empty names without things? Hearest thou not the eternal pre-existence of the Only-begotten? And he not only bears record of this, but of His equality too, as John also doth, that he is no way inferior to the Father, for he saith, "He thought it not a thing to seize, to be equal with God." Now what is their wise reasoning? Nay, say they, he proves the very contrary; for he says, that, "being in the form of God, He seized not equality with God." How if He were God, how was He able "to seize upon it"? and is not this without meaning? Who would say that one, being a man, seized not on being a man? for how would any one seize on that which he is? No, say they, but he means that being a little God, He seized not upon being equal to the great God, Who was greater than He. Is there a great and a little God? And do ye bring in the doctrines of the Greeks upon those of the Church? With them there is a great and a little God. If it be so with you, I know not. For you will find it nowhere in the Scriptures: there you will find a great God throughout, a little one nowhere. If He were little, how would he also be God? If man is not little and great, but one nature, and if that which is not of this one nature is not man, how can there be a little God and a great one? He who is not of that nature is not God. For He is everywhere called great in Scripture; "Great is the Lord, and highly to be praised." This is said of the Son also, for it always calls Him Lord. "Thou art great, and doest wondrous things. Thou art God alone." And again, "Great is our Lord, and great is His power, and of His greatness there is no end." But the Son, he says, is little. But it is thou that sayest this, for the Scripture says the contrary: as of the Father, so it speaks of the Son; for listen to Paul, saying, "Looking for the blessed hope, and appearing of the glory of our great God." But can he have said "appearing" of the Father? Nay, that he may the more convince you, he has added with reference to the appearing "of the great God." Is it then not said of the Father? By no means. For the sequel suffers it not which says, "The appearing of our great God and Saviour Jesus Christ." See, the Son is great also. How then speakest thou of small and great? Listen to the Prophet too, calling him "The Messenger of great counsel." "The Messenger of great counsel," is He not great Himself? "The mighty God," is He small and not great? What mean then these shameless and reckless men when they say, that being little He is a God? I repeat ofttimes what they say, that ye may the more avoid them. He being a lesser God seized not for Himself to be like the greater God! Tell me now (but think not that these words are mine), if he were little, as they say, and far inferior to the Father in power, how could He possibly have seized to Himself equality with God? For an inferior nature could not seize for himself admission into that which is great; for example, a man could not seize on becoming equal to an angel in nature; a horse could not, though he wished it, seize on being equal to a man in nature. "Form" implies unchangeableness, so far as it is form. It is not possible that things of one substance should have the form of another, as no man has the form of an angel, neither has a beast the…

Philippians 2:7 — ON THE EQUALITY OF THE FATHER AND THE SON, HOMILY 10

If it were through a natural inferiority that he undertook to bear "the form of a slave," this would not be an instance of humility. Yet Paul makes excellent use of this example as an exhortation precisely to humility.

Philippians 2:7 — Homily on Philippians 7

Wherefore "He emptied Himself." Where be they who affirm, that He underwent constraint, that He was subjected? Scripture says, "He emptied Himself, He humbled Himself, and became obedient unto death." How did He empty Himself? By taking "the form of a servant, being made in the likeness of men, and being found in fashion as a man." It is written, "He emptied Himself" in reference to the text, "each counting other better than himself." Since had He been subjected, had He not chosen it of His own accord, and of His own free will, it would not have been an act of humility. For if He knew not that so it must be, He would have been imperfect. If, not knowing it, He had waited for the time of action, then would He not have known the season. But if He both knew that so it must be, and when it must be, wherefore should He submit to be subjected? To show, they say, the superiority of the Father. But this shows not the superiority of the Father, but His own inferiority. For is not the name of the Father sufficient to show the priority of the Father? For apart from Him, the son has all the same things. For this honor is not capable of passing from the Father to the Son. What then say the heretics? See, say they, He did not become man. The Marcionites, I mean. But why? He was "made in the likeness of man." But how can one be "made in the likeness of men"? by putting on a shadow? But this is a phantom, and no longer the likeness of a man, for the likeness of a man is another man. And what wilt thou answer to John, when he says, "The Word became flesh"? (John i. 14.) But this same blessed one himself also says in another place, "in the likeness of sinful flesh." (Rom. viii. 3.) "And being found in fashion as a man." See, they say, both "in fashion," and "as a man." To be as a man, and to be a man in fashion, is not to be a man indeed. To be a man in fashion is not to be a man by nature. See with what ingenuousness I lay down what our enemies say, for that is a brilliant victory, and amply gained, when we do not conceal what seem to be their strong points. For this is deceit rather than victory. What then do they say? let me repeat their argument. To be a man in fashion is not to be a man by nature; and to be as a man, and in the fashion of a man, this is not to be a man. So then to take the form of a servant, is not to take the form of a servant. Here then is an inconsistency; and wherefore do you not first of all solve this difficulty? For as you think that this contradicts us, so do we say that the other contradicts you. He says not, "as the form of a servant," nor "in the likeness of the form of a servant," nor "in the fashion of the form of a servant," but "He took the form of a servant." What then is this? for there is a contradiction. There is no contradiction. God forbid! it is a cold and ridiculous argument of theirs. He took, say they, the form of a servant, when He girded Himself with a towel, and washed the feet of His disciples. Is this the form of a servant? Nay, this is not the form, but the work of a servant. It is one thing that there should be the work of a servant, and another to take the form of a servant. Why did he not say, He did the work of a servant, which were clearer? But nowhere in Scripture is "form" put for "work," for the difference is great: the one is the result of nature, the other of action. In common speaking, too, we never use "form" for "work." Besides, according to them, He did not even take the work of a servant, nor even gird Himself. For if all was a mere shadow, there was no reality. If He had not real hands, how did He wash their feet? If He had not real loins, how did He gird Himself with a towel? and what kind of garments did he take? for Scripture says, "He took His garments." (John xiii. 12.) So then not even the work is found to have really taken place, but it was all a deception, nor did He even wash the disciples. For if that incorporeal nature did not appear, it was not in a body. Who the…

Philippians 2:7 — Homily on Philippians 6

What shall we say against Arius, who asserts the Son is of a different substance? Tell me now, what means, "He took the form of a servant"? It means, He became man. Wherefore "being in the form of God," He was God. For one "form" and another "form" is named; if the one be true, the other is also. "The form of a servant" means, Man by nature, wherefore "the form of God" means, God by nature. I said that the "form of a servant" was a true form, and nothing less. Therefore "the form of God" also is perfect, and no less. Why says he not, "being made in the form of God," but "being in the form of God"? This is the same as the saying, "I am that I am." "Form" implies unchangeableness, so far as it is form. It is not possible that things of one substance should have the form of another, as no man has the form of an angel, neither has a beast the form of a man. How then should the Son?

Philippians 2:8 — Homily on Philippians 6

Learn ye what humility is, ye who have a devilish pride! What then is humility? To be lowly minded. And he is lowly minded who humbles himself, not he who is lowly by necessity. To explain what I say; and do ye attend; he who is lowly minded, when he has it in his power to be high minded, is humble, but he who is so because he is not able to be high minded, is no longer humble. For instance, If a King subjects himself to his own officer, he is humble, for he descends from his high estate; but if an officer does so, he will not be lowly minded; for how? he has not humbled himself from any high estate. It is not possible to show humble-mindedness except it be in our power to do otherwise. For if it is necessary for us to be humble even against our will, that excellency comes not from the spirit or the will, but from necessity. This virtue is called humble-mindedness, because it is the humbling of the mind. If he who has it not in his power to snatch at another's goods, continues in the possession of his own; should we praise him, think you, for his justice? I trow not, and why? The praise of free choice is taken away by the necessity. If he, who has it not in his power to usurp and be a king, remains a private citizen, should we praise him for his quietness? I trow not. The same rule applies here. For praise, O ye most senseless ones, is not given for abstaining from these things, but for the performance of good deeds; for the former is free indeed from blame, but partakes not yet of praise, while eulogy of the other is meet. When exhorting to lowliness of mind, Paul would never have brought forward a lesser one, as obedient to a greater. If he were exhorting servants to obey their masters, he might have done so with propriety, but when exhorting the free to obey the free, to what purpose could he bring forward the subjection of a servant to a master? of a lesser to a greater? He says not, "Let the lesser be subject to the greater," but ye who are of equal honor with each other be ye subject, "each counting other better than themselves." Why then did he not bring forward even the obedience of the wife, and say, As the wife obeys her husband, so do ye also obey. Now if he did not bring forward that state in which there is equality and liberty, since in that the subjection is but slight, how much less would he have brought forward the subjection of a slave? I said above, that no one so praises a man for abstaining from evil, nor even mentions him at all; no one who desires to praise a man for continence would say, he has not committed adultery, but, he has abstained from his own wife; for we do not consider abstinence from evil as a matter of praise at all, it would be ridiculous. If the Son were inferior, this were not a sufficient example to lead us to humility. And why? because it is not humility, for the lesser not to rise against the greater, not to snatch at rule, and to be "obedient unto death."

Philippians 2:8 — Homily on Philippians 7

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

Philippians 2:9 — Homily on Philippians 7

"Wherefore also God highly exalted Him, and gave Him the Name which is above every name: that in the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Let us say against the heretics, If this is spoken of one who was not incarnate, if of God the Word, how did He highly exalt Him? Was it as if He gave Him something more than He had before? He would then have been imperfect in this point, and would have been made perfect for our sakes. For if He had not done good deeds to us, He would not have obtained that honor! "And gave Him the Name." See, He had not even a name, as you say! But how, if He received it as His due, is He found here to have received it by grace, and as a gift? And that "the Name which is above every name": and of what kind, let us see, is the Name? "That at the Name of Jesus," saith He, "every knee should bow." They (the heretics) explain name by glory. This glory then is above all glory, and this glory is in short that all worship Him! But ye hold yourselves far off from the greatness of God, who think that ye know God, as He knoweth Himself, and from this it is plain, how far off ye are from right thoughts of God. And this is plain from hence. Is this, tell me, glory? Therefore before men were created, before the angels or the archangels, He was not in glory. If this be the glory which is above every glory, for this is the name that is "above every name," though He were in glory before, yet was He in glory inferior to this. It was for this then that He made the things that are, that He might be raised to glory, not from His own goodness, but because He required glory from us! See ye not their folly? see ye not their impiety?

Philippians 2:10 — Homily on Philippians 7

Now if they had said this of Him that was incarnate, there had been reason, for God the Word allows that this be said of His flesh. It touches not His divine nature, but has to do altogether with the dispensation. What means "of things in heaven, and things in the earth, and things under the earth"? It means the whole world, and angels, and men, and demons; or that both the just and the living and sinners.

Philippians 2:11 — Homily on Philippians 7

"And every tongue," should "confess that Jesus Christ is Lord, to the glory of God the Father." That is, that all should say so; and this is glory to the Father. Seest thou how wherever the Son is glorified, the Father is also glorified? Thus too when the Son is dishonored, the Father is dishonored also. If this be so with us, where the difference is great between fathers and sons, much more in respect of God, where there is no difference, doth honor and insult pass on to Him. If the world be subjected to the Son, this is glory to the Father. And so when we say that He is perfect, wanting nothing, and not inferior to the Father, this is glory to the Father, that he begat such a one. This is a great proof of His power also, and goodness, and wisdom, that He begat one no whit inferior, neither in wisdom nor in goodness. When I say that He is wise as the Father, and no whit inferior, this is a proof of the great wisdom of the Father; when I say that He is powerful as the Father, this is a proof of the Father's power. When I say that He is good as the Father, this is the greatest evidence of His goodness, that He begat such (a Son), in no whit less or inferior to Himself. When I say that He begat Him not inferior in substance but equal, and not of another substance, in this I again wonder at God, His power, and goodness, and wisdom, that He hath manifested to us another, of Himself, such as Himself, except in His not being the Father. Thus whatsoever great things I say of the Son, pass on to the Father. Now if this small and light matter (for it is but a light thing to God's glory that the world should worship Him) is to the glory of God, how much more so are all those other things?

Philippians 2:12 — Homily on Philippians 8

The admonitions which we give ought to be accompanied with commendations; for thus they become even welcome, when we refer those whom we admonish to that measure of zeal which they have themselves exhibited; as Paul, for instance, did here; and observe with what singular discretion; "So then, my beloved," he says; he did not say simply "be obedient," not until he had first commended them in these words, "even as ye have always obeyed"; i.e. "it is not other men, but your own selves, whom I bid you take example by." "Not as in my presence only, but much more in my absence." And why, "much more in my absence"? "Ye seemed perhaps at that time to be doing everything out of respect to me, and from a principle of shame, but that is no longer so; if then ye make it evident that ye now strive more earnestly, it is also made evident that neither then was it done out of consideration to me, but for God's sake." Tell me, what wouldest thou? "not that ye give heed to me, but that ye 'work out your own salvation with fear and trembling'"; for it is impossible for one, who lives devoid of fear, to set forth any high or commanding example; and he said not merely "with fear," but "and with trembling," which is an excessive degree of fear. Such fear had Paul: and therefore he said, I fear "lest having preached to others, I myself should be rejected." For if without the aid of fear temporal things can never be achieved, how much less spiritual matters; for I desire to know, who ever learnt his letters without fear? who has become a proficient in any art, without fear? But if, when the devil does not lie in the way, where indolence is the only obstacle, so much of fear is necessary merely in order that we may master that indolence which is natural to us; where there is so fierce a war, so great hindrances, how can we by any possibility be saved without fear? And how may this fear be produced? If we but consider that God is everywhere present, heareth all things, seeth all things, not only whatsoever is done and said, but also all that is in the heart, and in the depth of the soul, for He is "quick to discern the thoughts and intents of the heart", if we so dispose ourselves, we shall not do or say or imagine aught that is evil. Tell me, if thou hadst to stand constantly near the person of a ruler, wouldest not thou stand there with fear? and how standing in God's presence, dost thou laugh and throw thyself back, and not conceive fear and dread? Let it never be that thou despisest His patient endurance, for it is to bring thee to repentance that He is longsuffering. Whenever thou eatest, consider that God is present, for He is present; whenever thou art preparing to sleep, or giving way to passion, if thou art robbing another, or indulging in luxury, or whatever thou art about, thou wilt never fall into laughter, never be inflamed with rage. If this be thy thought continually, thou wilt continually be in "fear and trembling," forasmuch as thou art standing beside the King. The architect, though he be experienced, though he be perfectly master of his art, yet stands with "fear and trembling," lest he fall down from the building. Thou too hast believed, thou hast performed many good deeds, thou hast mounted high: secure thyself, be in fear as thou standest, and keep a wary eye, lest thou fall thence. For manifold are the spiritual sorts of wickedness which aim to cast thee down. "Serve the Lord with fear," he says, "and rejoice unto Him with trembling." And how is rejoicing compatible with "trembling"? Yet this, be assured, is the only rejoicing; for when we perform some good work, and such as beseemeth those who do anything "with trembling," then only do we rejoice. "Work out your own salvation with fear and trembling": he says not "work," but "work out," i.e. with much earnestness, with much diligence; but as he had said, "with fear and trembling," see how he relieves their anxiety: for what does he say? "It is God that worketh in you." Fear not…

Philippians 2:13 — Homily on Philippians 8

"For it is God that worketh in you both to will and to work." "If He does Himself work in us to will, how dost thou exhort us? for if He works Himself even the will, the words, which you speak to us, have no meaning, 'that ye have obeyed'; for we have not 'obeyed'; it is without meaning that thou sayest, 'with fear and trembling'; for the whole is of God." It was not for this that I said to you, "for it is He that worketh in you both to will and to work," but my object was to relieve your anxiety. If thou wilt, in that case He will "work in thee to will." Be not affrighted, thou art not worsted; both the hearty desire and the accomplishment are a gift from Him: for where we have the will, thenceforward He will increase our will. For instance, I desire to do some good work: He has wrought the good work itself, and by means of it He has wrought also the will. Or he says this in the excess of his piety, as when he declares that our well-doings are gifts of grace. As then, when he calls these gifts, he does not put us out of the pale of free will, but accords to us free will, so when he says, "to work in us to will," he does not deprive us of free will, but he shows that by actually doing right we greatly increase our heartiness in willing. For as doing comes of doing, so of not doing comes not doing. Hast thou given an alms? thou art the more incited to give. Hast thou refused to give? thou art become so much the more disinclined. Hast thou practiced temperance for one day? Thou hast an incitement for the next likewise. Hast thou indulged to excess? Thou hast increased the inclination to self-indulgence. "When a wicked man cometh into the depth of vice, then he despises." As, then, when a man cometh into the depth of iniquity, he turns a despiser; so when he cometh into the depth of goodness, he quickens his exertions. For as the one runs riot in despair, so the second, under a sense of the multitude of good things, exerts himself the more, fearing lest he should lose the whole. "For His good pleasure," he says, that is, "for love's sake," for the sake of pleasing Him; to the end that what is acceptable to Him may take place; that things may take place according to His will. Here he shows, and makes it a ground of confidence, that He is sure to work in us, for it is His will that we live as He desires we should, and if He desires it, He Himself both worketh in us to this end, and will certainly accomplish it; for it is His will that we live aright. Seest thou, how he does not deprive us of free will?

Philippians 2:14 — Homily on Philippians 8

"Do all things without murmurings and disputings." The devil, when he finds that he has no power to withdraw us from doing right, wishes to spoil our reward by other means. For he has taken occasion to insinuate pride or vainglory, or if none of these things, then murmuring, or, if not this, misgivings. Now then see how Paul sweeps away all these. He said on the subject of humility all that he did say, to overthrow pride; he spoke of vainglory, that is, "not as in my presence only"; he here speaks of "murmuring and disputing." But why, I want to know, when in the case of the Corinthians he was engaged in uprooting this evil tendency, did he remind them of the Israelites, but here has said nothing of the sort, but simply charged them? Because in that case the mischief was already done, for which reason there was need of a more severe stroke and a sharper rebuke; but here he is giving admonitions to prevent its being done. Severe measures then were not called for in order to secure those that had not yet been guilty; as in leading them to humility he did not subjoin the instance in the Gospel, wherein the proud were punished, but laid the charge as from God's lips; and he addresses them as free, as children of pure birth, not as servants; for in the practice of virtue a rightminded and generous person is influenced by those who do well, but one of bad principles by those who do not do well; the one by the consideration of honor, the other of punishment. Taking these things to heart, let us do everything "without murmuring and disputing." Is it some good work that thou hast before thee, and dost thou murmur? wherefore? art thou then forced? for that there are many about you who force you to murmur, I know well, says he. This he intimated by saying, "in the midst of a crooked and perverse generation"; but it is this that deserves admiration, that we admit no such feeling when under galling provocation. For the stars too give light in the night, they shine in the dark, and receive no blemish to their own beauty, yea they even shine the brighter; but when light returns, they no longer shine so. Thus thou too dost appear with the greater lustre, whilst thou holdest straight in the midst of the crooked. So that murmuring is left for unprincipled and graceless slaves. For tell me, what manner of son is that, who murmurs at the very time that he is employed in the affairs of his father, and is working for his own benefit? Consider, he says, that you are laboring for yourself, that it is for yourself that you are laying up; it is for those to murmur, when others profit by their labors, others reap the fruit, while they bear the burden; but he that is gathering for himself, why should he murmur? Because his wealth does not increase? But it is not so. Why does he murmur who acts of free-will, and not by constraint? It is better to do nothing than to do it with murmuring, for even the very thing itself is spoilt. And do you not remark that in our own families we are continually saying this; "it were better for these things never to be done, than to have them done with murmuring"? and we had often rather be deprived of the services some one owes us, than submit to the inconvenience of his murmuring. For murmuring is intolerable, most intolerable; it borders upon blasphemy. Otherwise why had those men to pay a penalty so severe? It is a proof of ingratitude; the murmurer is ungrateful to God, but whoso is ungrateful to God does thereby become a blasphemer. Now there were at that time, if ever, uninterrupted troubles, and dangers without cessation: there was no pause, no remission: innumerable were the horrors, which pressed upon them from all quarters; but now we have profound peace, a perfect calm. Wherefore then murmur? Because thou art poor? Yet think of Job. Or because sickness is thy lot? What then if, with the consciousness of as many excellencies and as high attainments as that holy man, thou hadst been so afflicted? Again reflect o…

Philippians 2:15 — Homily on Philippians 8

"That ye may be blameless," says he, "and harmless"; i.e. irreproachable, unsullied; for murmuring occasions no slight stain. And what means "without disputing"? Is it good, or not good? Do not dispute, he says, though it be trouble, or labor, or any thing else whatever. He did not say, "that ye be not punished," for punishment is reserved for the thing; and this he made evident in the Epistle to the Corinthians; but here he said nothing of the sort; but he says, "That ye may be blameless and harmless, children of God without blemish, in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, holding forth the word of life, that I may have whereof to glory in the day of Christ." Observest thou that he is instructing these not to murmur? So that murmuring is left for unprincipled and graceless slaves. This it is which deserves our admiration, the being "blameless"; for that they might not urge this plea, he himself set it down by anticipation. For the stars too give light in the night, they shine in the dark, and receive no blemish to their own beauty, yea they even shine the brighter; but when light returns, they no longer shine so. Thus thou too dost appear with the greater lustre, whilst thou holdest straight in the midst of the crooked.

Philippians 2:16 — Homily on Philippians 8

What means "holding fast the word of life"? i.e. "being destined to live, being of those that are gaining salvation." Observe how immediately he subjoins the rewards, which are in reserve. Lights [i.e. luminaries], he says, retain the principle of light; so do ye the principle of life. What means "the word of life"? Having the seed of life, i.e. having pledges of life, holding life itself, i.e. "having in yourselves the seed of life," this is what he calls "the word of life." Consequently the rest are all dead, for by these words he signified as much; for otherwise those others likewise would have held "the word of life." "That I may have whereof to glory," he says; what is this? I too participate in your good deeds, he says. So great is your virtue, as not only to save yourselves, but to render me illustrious. Strange kind of "boasting," thou blessed Paul! Thou art scourged, driven about, reviled for our sakes: therefore he adds, "in the day of Christ, that I did not run," he says, "in vain, nor labored in vain," but I always have a right to glory, he means, that I did not run in vain.

Philippians 2:17 — Homily on Philippians 8

"Yea, and if I am offered." He said not, "and if I die even," nor did he when writing to Timothy, for there, too, he has made use of the same expression, "For I am already being offered." He is both consoling them about his own death, and instructing them to bear gladly the death that is for Christ's sake. I am become, he says, as it were a libation and a sacrifice. O blessed soul! His bringing them to God he calls a sacrifice. It is much better to present a soul than to present oxen. "If, then, over and above this offering," he says, "I add myself, my death as a libation, I rejoice." For this he implies, when he says, "Yea, and if I am offered upon the sacrifice and service, I joy and rejoice with you all; and in the same manner do ye also joy and rejoice with me." Why dost thou rejoice with them? Seest thou that he shows that it is their duty to rejoice? On the one hand then, I rejoice in being made a libation; on the other, I rejoice with you, in having presented a sacrifice; "and in the same manner do ye also joy and rejoice with me," that I am offered up; "rejoice with me," "who rejoice in myself." So that the death of the just is no subject for tears, but for joy. If they rejoice, we should rejoice with them. For it is misplaced for us to weep, while they rejoice. "But," it is urged, "we long for our wonted intercourse." This is a mere pretext and excuse; and that it is so, mark what he enjoins: "Rejoice with me, and joy." Dost thou miss thy wonted intercourse? If thou wert thyself destined to remain here, there would be reason in what thou sayest; but if after a brief space thou wilt overtake him who has departed, what is that intercourse which thou dost seek? for it is only when he is forever severed from him that a man misses the society of another, but if he will go the same way that thou wilt go, what is the intercourse which thou longest for? Why do we not bewail all that are upon foreign travel? Do we not just a little, and cease after the first or the second day? If thou longest for thy wonted intercourse with him, weep so far only. "It is no evil that I suffer," says he, "but I even rejoice in going to Christ, and do ye not rejoice." "Rejoice with me." Let us too rejoice when we see a righteous man dying, and yet more even when any of the desperately wicked; for the first is going to receive the reward of his labors, but the other has abated somewhat from the score of his sins.

Philippians 2:18 — Homily on Philippians 8

"And in the same manner do ye also joy and rejoice with me." Why dost thou rejoice with them? Seest thou that he shows that it is their duty to rejoice? On the one hand then, I rejoice in being made a libation; on the other, I rejoice with you, in having presented a sacrifice; "and in the same manner do ye also joy and rejoice with me," that I am offered up; "rejoice with me," "who rejoice in myself." So that the death of the just is no subject for tears, but for joy. If they rejoice, we should rejoice with them. For it is misplaced for us to weep, while they rejoice. "But," it is urged, "we long for our wonted intercourse." This is a mere pretext and excuse; and that it is so, mark what he enjoins: "Rejoice with me, and joy." Dost thou miss thy wonted intercourse? If thou wert thyself destined to remain here, there would be reason in what thou sayest; but if after a brief space thou wilt overtake him who has departed, what is that intercourse which thou dost seek? for it is only when he is forever severed from him that a man misses the society of another, but if he will go the same way that thou wilt go, what is the intercourse which thou longest for? Why do we not bewail all that are upon foreign travel? Do we not just a little, and cease after the first or the second day? If thou longest for thy wonted intercourse with him, weep so far only.

Philippians 2:19 — Homily on Philippians 9

He had said, "have fallen out unto the progress of the Gospel; so that my bonds became manifest in Christ throughout the whole praetorian guard." Again, "Yea, and if I am offered upon the sacrifice and service of your faith." By these words he strengthened them. Perchance they might suspect that his former words were spoken just to comfort them. What then? "I send Timothy unto you," says he; for they desired to hear all things that concerned him. And wherefore said he not, "that ye may know my state," but, "that I may know yours"? Because Epaphroditus would have reported his state before the arrival of Timothy. Wherefore further on he says, "But I counted it necessary to send to you Epaphroditus, my brother; but I wish to learn of your affairs. For it is likely that he had remained long time with Paul through his bodily weakness. So that he says, I wish to "know your state." See then how he refers everything to Christ, even the mission of Timothy, saying, "I hope in the Lord Jesus," that is, I am confident that God will facilitate this for me, that I too may be of good courage, when I know your state. As I refreshed you when ye heard the very things of me which ye had prayed for, that the Gospel had advanced, that its enemies were put to shame, that the means by which they thought to injure, rather made me rejoice; thus too do I wish to learn of your affairs, that I too may be of good courage when I know your state. Here he shows that they ought to rejoice for his bonds, and to be conformed to them, for they begat in him great pleasure; for the words, "that I too may be of good comfort," imply, just as you are. Oh, what longing had he toward Macedonia! He testifies the same to the Thessalonians, as when he says, "But we, brethren, being bereaved of you for a short season," etc. And here he says, "I hope to send Timothy" that I may "know your state," which is a proof of excessive care: for when he could not himself be with them, he sent his disciples, as he could not endure to remain, even for a little time, in ignorance of their state. For he did not learn all things by revelation of the Spirit, and for this we can see some reason; for if the disciples had believed that it were so, they would have lost all sense of shame, but now from expectation of concealment, they were more easily corrected. In a high degree did he call their attention by saying, "that I too may be of good comfort," and rendered them more zealous, so that, when Timothy came he might not find any other state of things, and report it to him. He seems to have acted in like sort in his own person, when he delayed his coming to the Corinthians, that they might repent; wherefore he wrote, "to spare you I forbare to come to Corinth." For his love was manifested not simply in reporting his own state, but in his desire to learn of theirs; for this is the part of a soul which has a care of others, which takes thought for them, which is always wrestling for them.

Philippians 2:20 — Homily on Philippians 9

At the same time too, he honors them by sending Timothy. "What sayest thou? dost thou send Timothy? and wherefore?" Because "I have no one likeminded"; that is, none of those whose care is like mine, none who "will care truly for you." Had he then no one of those who were with him? No one likeminded, that is, who has yearnings and takes thought for you as I do. No one would lightly choose, he means, to make so long a journey for this purpose. Timothy is the one with me who loves you. For I might have sent others, but there was none like him. This then is that likemindedness, to love the disciples as the master loves them. "Who," says he, "will truly care for you," that is, as a father.

Philippians 2:21 — Homily on Philippians 9

"For they all seek their own, not the things of Jesus Christ," their own comfort, their own safety. This too he writes to Timothy. But why doth he lament such things as these? To teach us his hearers not to fall in like sort, to teach his hearers not to seek for remission from toil; for he who seeks remission from toil, seeks not the things that are Christ's, but his own. We ought to be prepared against every toil, against every distress.

Philippians 2:22 — Homily on Philippians 9

"Ye know the proof of him, that as a child serveth a father, so he served with me in furtherance of the Gospel." And that I speak not at random, "ye yourselves," he says, "know, that as a child serveth a father, so he served with me in furtherance of the Gospel." He presents then Timothy to them, and with reason, that he might enjoy much honor from them. This too he does when he writes to the Corinthians, and he says, "Let no man therefore despise him, for he worketh the work of the Lord as I also do." This he said not as caring for him, but for those who receive him, that they might receive a great reward.

Philippians 2:23 — Homily on Philippians 9

"Him therefore," he says, "I hope to send forthwith, so soon as I shall see how it will go with me," that is, when I see where I stand, and what end my affairs will have.

Philippians 2:24 — Homily on Philippians 9

"But I trust in the Lord that I also myself shall come to you shortly." I am not therefore sending him, as though I myself would not come, but that I may be of good courage when I know your state, that even in the mean time I may not be ignorant of it. "But I trust in the Lord," says he. See how he makes all things depend on God, and speaks nothing of his own mind. That is, God willing.

Philippians 2:25 — Homily on Philippians 9

"But I counted it necessary to send to you Epaphroditus, my brother, and fellow-worker, and fellow-soldier." And him too he sends with the same praises as Timothy, for he commended him on these two points; first, in that he loved them, when he says, "who will care truly for you"; and secondly, in that he had approved himself in the Gospel. And for the same reason, and in the same terms, he praises this man also: and how? By calling him a brother, and a fellow-worker, and not stopping at this point, but also "fellow-soldier," he showed how he shared in his dangers, and testifies of him the same things which he testifies of himself. For "fellow-soldier" is more than "fellow-worker"; for perchance he gave aid in quiet matters, yet not so in wars and dangers; but in saying "fellow-soldier," he showed this too. "To send to you your messenger, and minister to my needs"; that is, I give you your own, since I send to you him that is your own, or, perhaps, that is your Teacher. Again he adds many things concerning his love.

Philippians 2:26-27 — Homily on Philippians 9

"Since he longed after you all, and was sore troubled, because ye had heard that he was sick. For indeed he was sick nigh unto death: but God had mercy on him; and not on him only, but on me also, that I might not have sorrow upon sorrow." Here he aims at a farther point, making it manifest, that Epaphroditus too was well aware, how he was beloved of them. And this is no light thing toward loving. You know how he was sick, he says; and he grieved that on his recovery he did not see you, and free you from the grief ye had by reason of his sickness. Here too he gives another reason for sending so late to them, not from any remissness, but he kept Timothy because he had no one else, (for, as he had written, he had "no one likeminded,") and Epaphroditus because of his sickness. He then shows that this was a long sickness, and had consumed much time, by adding, "for he was sick nigh unto death." You see how anxious Paul is to cut off from his disciples all occasion of slighting or contempt, and every suspicion that his not coming was because he despised them. For nothing will have such power to draw a disciple toward one, as the persuasion that his superior cares for him, and that he is full of heaviness on his account, for this is the part of exceeding love. Because "ye have heard," he says, "that he was sick; for he was sick nigh unto death." And that I am not making an excuse, hear what follows. "But God had mercy on him." What sayest thou, O heretic? Here it is written, that God's mercy retained and brought back again him who was on the point of departure. And yet if the world is evil, it is no mercy to leave a man in the evil. Our answer to the heretic is easy, but what shall we say to the Christian? for he perchance will question, and say, "if to depart and to be with Christ is far better," how saith he that he hath obtained mercy? I would ask why the same Apostle says, that "it is more needful to abide with you"? For as it was needful for him, so too for this man, who would hereafter depart to God with more exceeding riches, and greater boldness. Hereafter that would take place, even if it did not now, but the winning souls is at an end for those who have once departed thither. In many places too, Paul speaks according to the common habits of his hearers, and not every where in accordance with his own heavenly wisdom: for he had to speak to men of the world who still feared death. Then he shows how he esteemed Epaphroditus, and thence he gets for him respect, by saying, that his preservation was so useful to himself, that the mercy which had been shown to Epaphroditus reached him also. Moreover, without this the present life is a good; were it not so, why does Paul rank with punishment untimely deaths? as when he says, "For this cause many are weak and sickly among you, and not a few sleep"; for the future life is not (merely) better than an evil state, since (then) it were not good, but better than a good state. "Lest I should have," he says, "sorrow upon sorrow"; sorrow from his death in addition to that which sprung from his sickness. By this he shows how much he prized Epaphroditus.

Philippians 2:28 — Homily on Philippians 9

"I have sent him therefore the more diligently." What means "more diligently"? It is, without procrastination, without delay, with much speed, having bidden him lay all aside, and to go to you, that he might be freed from heaviness; for we rejoice not on hearing of the health of those we love, so much as when we see them, and chiefly so when this happens contrary to hope, as it was in the case of Epaphroditus. "I have sent him therefore the more diligently, that when ye see him again, ye may rejoice, and that I may be the less sorrowful." How "less sorrowful"? Because if ye rejoice, I too rejoice, and he too joys at a pleasure of such sort, and I shall be "less sorrowful." He said not sorrowless, but "less sorrowful," to show that his soul never was free from sorrow: for he who said, "Who is weak, and I am not weak? who is made to stumble, and I burn not?", when could such an one be free from sorrow? That is, this despondency I now cast off.

Philippians 2:29 — Homily on Philippians 9

"Receive him therefore in the Lord with all joy." "In the Lord" either means spiritually and with much zeal, or rather "in the Lord" means God willing. Receive him in a manner worthy of saints, as saints should be received with all joy. All this he does for their sakes, not for that of his messengers, for greater gain has the doer than the receiver of a good deed. "And such hold in honor," that is, receive him in a manner worthy of saints.

Philippians 2:30 — Homily on Philippians 9

"Because for the work of Christ he came nigh unto death, hazarding his life, to supply that which was lacking in your service towards me." This man had been publicly sent by the city of the Philippians, who had come as minister to Paul, and perchance bringing him some contribution, for toward the end of the Epistle he shows that he also brought him money, when he says, "Having received of Epaphroditus the things that came from you." It is probable then, that on his arrival at the city of Rome, he found Paul in great and urgent peril, so that those who were accustomed to resort to him were unable safely to do so, but were themselves in peril by their very attendance; which is wont to happen chiefly in very great dangers, and the exceeding wrath of kings, (for when any one has offended the king, and is cast into prison, and is strictly guarded, then even his servants are debarred from access, which probably then befell Paul,) and that Epaphroditus, being of a noble nature, despised all danger, that he might go in unto him, and minister unto him, and do everything which need required. He therefore sets forth two facts, by which he gains for him their respect; the one, that he was in jeopardy well nigh unto death, he says, for my sake; the other, that in so suffering he was representing their city, so that the recompense for that his peril would be accounted to those who sent him, as if the city had sent him as their ambassador, so that a kind reception of him and approval of what he had done may rather be called a participation in the things that he had dared. And he said not, "for my sake," but obtains the more credit for his words, by saying, "because for the work of God," since he acted not for my sake, but for God's sake "he was nigh unto death." What then? though by the providence of God he died not, yet he himself regarded not his life, and gave himself up to any suffering that might befall him, so as not to remit his attendance on me. And if he gave himself up to death to attend on Paul, much more would he have endured this for the Gospel's sake. Or rather, this also had been for the Gospel's sake, even to have died for Paul. For we may bind about our brows the crown of martyrdom, not only by refusing to sacrifice, but such causes as these also make death martyrdom, and if I may say something startling, these latter do so far more than the former. For he who dares to face death for the lesser cause, will much more for the greater. Let us therefore, when we see the Saints in danger, regard not our life, for it is impossible without daring ever to perform any noble act, but need is that he who takes thought beforehand for his safety here, should fall from that which is to come. "To supply," he says, "your lack of service toward me." What is this? the city was not present, but by sending him, it fulfilled through him all service toward me. He therefore supplied your lack of service, so that for this reason too he deserves to enjoy much honor, since, what ye all should have done, this hath he performed on your behalf. Here he shows that there is also a foregoing service rendered by those in safety to those in danger, for so he speaks of the lack, and the lack of service. Seest thou the spirit of the Apostle? These words spring not from arrogance, but from his great care towards them; for he calls the matter a "service" and a "lack," that they may not be puffed up, but be moderate, nor think that they have rendered some great thing, but rather be humble-minded. For we owe the saints a debt, and are not doing them a favor. For as supplies are due by those who are in peace and not engaged in war to such as stand in the army and fight (for these stand on their behoof), thus too is it here. For if Paul had not taught, who would have cast him into prison? Wherefore we ought to minister to the Saints.

Philippians 3:1 — Homily on Philippians 10

Dejection and care, whenever they strain the soul beyond due measure, bereave it of its native force. And therefore Paul relieves the Philippians, who were in great despondency, and they were in despondency because they did not know how matters were with Paul; they were in despondency because they thought that it was already over with him, because of the preaching, because of Epaphroditus. It is in giving them assurance on all these points that he introduces the words, "Finally, my brethren, rejoice." "You no longer have," he says, "cause for despondency. You have Epaphroditus, for whose sake you were grieved; you have Timothy; I am myself coming to you; the Gospel is gaining ground. What is henceforth wanting to you? Rejoice!" Now he calls the Galatians indeed "children" (Gal. iv. 19), but these "brethren." For when he aims either to correct anything or to show his fondness, he calls them "children"; but when he addresses them with greater honor, "brethren" is the title. "Finally, my brethren," he says, "rejoice in the Lord." He said rightly "in the Lord," not "after the world." for this is no rejoicing. These tribulations, he says, which are according to Christ bring joy. "To write the same things to you, to me indeed is not irksome, but for you it is safe. Beware of the dogs." Dost thou mark how he forbears to bring in the exhortation at the beginning? But after he had given them much commendation, after he had shown his admiration of them, then he does this, and again repeats his commendation. For this mode of speech seems to bear somewhat hard upon them. Wherefore he overshadows it on every side.

Philippians 3:2 — Homily on Philippians 10

But whom does he style "dogs"? There were at this place some of those, whom he hints at in all his Epistles, base and contemptible Jews, greedy of vile lucre and fond of power, who, desiring to draw aside many of the faithful, preached both Christianity and Judaism at the same time, corrupting the Gospel. As then they were not easily discernible, therefore he says, "beware of the dogs": the Jews are no longer children; once the Gentiles were called dogs, but now the Jews. Wherefore? because as the Gentiles were strangers both to God and to Christ, even so are these become this now. And he shows forth their shamelessness and violence, and their infinite distance from the relation of children, for that the Gentiles were once called "dogs," hear what the Canaanitish woman says, "Yea, Lord: for even the dogs eat of the crumbs which fall from their masters' table." (Matt. xv. 27.) But that they might not have this advantage, since even dogs are at the table, he adds that, whereby he makes them aliens also, saying, "Beware of the evil workers"; he admirably expressed himself, "beware of the evil workers"; they work, he means, but for a bad end, and a work that is much worse than idleness, plucking up what is laid in goodly order. "Beware," he says, "of the concision." The rite of circumcision was venerable in the Jews' account, forasmuch as the Law itself gave way thereto, and the Sabbath was less esteemed than circumcision. For that circumcision might be performed the Sabbath was broken; but that the Sabbath might be kept, circumcision was never broken; and mark, I pray, the dispensation of God. This is found to be even more solemn than the Sabbath, as not being omitted at certain times. When then it is done away, much more is the Sabbath. Wherefore Paul makes a concision of the name, and says, "Beware of the concision"; and he did not say "that circumcision is evil, that it is superfluous," lest he should strike the men with dismay, but he manages it more wisely, withdrawing them from the thing, but gratifying them with the word, nay, rather with the thing too, in a more serious way. But not so in the case of the Galatians, for since in that case the disease was great, he forthwith adopts the remedy of amputation with open front and with all boldness; but in this case, as they had done nothing of the sort, he vouchsafes them the gratification of the title, he casts out the others, and says, "Beware of the concision; for we are the circumcision"-how?-"who worship God in spirit, and have no confidence in the flesh." He said not that "we test the one circumcision and the other, which is the better of the two"; but he would not even allow it a share in the name; but what does he say? That that circumcision is "concision." Why? Because they do nothing but cut the flesh up. For when what is done is not of the law, it is nothing else than a concision and cutting up of the flesh; it was then either for this reason that he called it so, or because they were trying to cut the Church in twain; and we call the thing "cutting up" in those who do this at random, without aim and without skill. Now if you must seek circumcision, he says, you will find it among us, "who worship God in spirit," i.e. who worship spiritually.

Philippians 3:3 — Homily on Philippians 10

"For we are the circumcision"--how?--"who worship God in spirit, and have no confidence in the flesh." He said not that "we test the one circumcision and the other, which is the better of the two"; but he would not even allow it a share in the name; but what does he say? That that circumcision is "concision." Why? Because they do nothing but cut the flesh up. For when what is done is not of the law, it is nothing else than a concision and cutting up of the flesh; it was then either for this reason that he called it so, or because they were trying to cut the Church in twain; and we call the thing "cutting up" in those who do this at random, without aim and without skill. Now if you must seek circumcision, he says, you will find it among us, "who worship God in spirit," i.e. who worship spiritually. For answer me, which is superior, the soul or the body? Evidently the former. Therefore that circumcision is also superior, or rather, no longer superior, but this is the only circumcision; for while the type stood, He rightly brought it forward in conjunction, writing, "For ye shall circumcise the foreskins of your hearts." (Jerem. iv. 4.) In the same way in the Epistle to the Romans he does away with it, saying, "for he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter." (Rom. ii. 28, Rom. ii. 29.) And lastly, he takes from it the very name, "neither is it circumcision," he maintains; for the type while the reality is yet to come, is called this, but when the reality has come, it no longer retains the title. As in delineation, a man has drawn a king in outline; so long as the colors are not put on we say, Lo, there is the king, but when they are added, the type is lost in the reality, and ceases to show. And he said not, "for the circumcision is in us," but "we are the circumcision," and justly; for this is the Man, the circumcision in virtue, this is really the Man. And he did not say, "For among them is the concision"; for they themselves are henceforth in a condition of ruin and of wickedness. But no longer, says he, is circumcision performed in the body, but in the heart.

Philippians 3:4 — Homily on Philippians 10

"And have no confidence," says he, "in the flesh; though I myself might have confidence even in the flesh." What does he call "confidence" here, and "in the flesh"? Boasting, boldness, a high tone. And he did well to add this; for if he had been of the Gentiles, and had condemned circumcision, and not only circumcision, but all those that adopted it out of place, it would have seemed that he was running it down, because he lacked the high ancestry of Judaism, as being a stranger to its solemn rites, and having no part therein. But as it is, he, who, though a sharer, yet blames them, will not therefore blame them as having no share in them, but as disowning them; not from ignorance, but most especially from acquaintance with them. Accordingly observe what he says in his Epistle to the Galatians also; having been brought into a necessity of saying great things about himself, how even in these circumstances does he manifest nought but humility. "For ye have heard, of my manner of life in time past," he says, "in the Jews' religion" (Gal. i. 13); and again here; "if any other man thinketh to have confidence in the flesh, I more." And he immediately added, "a Hebrew of Hebrews." But "if any other man," says he, showing the necessity, showing that it was on their account that he spoke. "If ye have confidence," he says, I also say so, since I am silent. And observe the absence of all ungraciousness in the reproofs; by forbearing to do it by name, he gave even them the opportunity of retracing their steps. "If any one thinketh to have confidence"; and it was well to say "thinketh," either inasmuch as they really had no such confidence, or as that confidence was no real confidence, for all was by necessity, and not of choice.

Philippians 3:5 — Homily on Philippians 10

"Circumcised on the eighth day"; and he sets down the first that wherein they chiefly boasted, viz. the ordinance of circumcision. "Of the stock of Israel." He pointed out both these circumstances, that he was neither a proselyte, nor born of proselytes; for from his being circumcised on the eighth day, it follows that he was not a proselyte, and from his being of the stock of Israel, that he was not of proselyte parents. But that you may not imagine that he was of the stock of Israel as coming of the ten tribes, he says, "of the tribe of Benjamin." So that he was of the more approved portion, for the place of the priests was in the lot of this tribe. "An Hebrew of Hebrews." Because he was not a proselyte, but from of old, of distinguished Jews; for he might have been of Israel, and yet not "an Hebrew of Hebrews," for many were already corrupting the matter, and were strangers to the language, being encircled by other nations; it is either this then, or the great superiority of his birth, that he shows. "According to the law a Pharisee." He is coming now to the circumstances dependent on his own will; for all those things were apart from the will, for his being circumcised was not of himself, nor that he was of the stock of Israel, nor that he was of the tribe of Benjamin. So that, even among these he has a larger share, even though there were really many who partook with him. Where then are we to place the "rather"? Particularly herein that he was not a proselyte; for to be of the most distinguished tribe and sect, and this from his ancestors of old, was a thing which belonged not to many.

Philippians 3:6 — Homily on Philippians 10

But he comes to the things which are matters of choice, wherein we have the "rather." "As touching the law, a Pharisee; as touching zeal, persecuting the Church." But this is not sufficient; for it is possible to be a Pharisee even, and yet not very zealous. But this also he adds; behold the "rather." "According to righteousness." It is possible, however, to be adventurous, or to act thus from ambition, and not out of zeal for the law, as the chief priests did. Yet neither was this the case, but, "according to the righteousness which is in the law, found blameless." If then both for purity of descent, and earnestness, and habits, and mode of life, I surpassed all, why have I renounced all those dignities, he asks, but because I found that the things of Christ are better, and better far?

Philippians 3:7 — Homily on Philippians 11

But these very words are favorable to the Law, and how they are so, shall be hence manifest. Let us attend accurately to his very words. He said not, The Law is loss: but "I counted it loss." But when he spake of gain, he said not, I counted them, but "they were gain." But when he spake of loss he said, "I counted": and this rightly; for the former was naturally so, but the latter became so, from my opinion. "What then? Is it not so?" says he. It is loss for Christ. And how has the law become gain? And it was not counted gain, but was so. For consider how great a thing it was, to bring men, brutalized in their nature, to the shape of men. If the law had not been, grace would not have been given. Wherefore? Because it became a sort of bridge; for when it was impossible to mount on high from a state of great abasement, a ladder was formed. But he who has ascended has no longer need of the ladder; yet he does not despise it, but is even grateful to it. For it has placed him in such a position, as no longer to require it. And yet for this very reason, that he doth not require it, it is just that he should acknowledge his obligation, for he could not fly up. And thus is it with the Law, it hath led us up on high; wherefore it was gain, but for the future we esteem it loss. How? Not because it is loss, but because grace is far greater. For as a poor man, that was in hunger, as long as he has silver, escapes hunger, but when he finds gold, and it is not allowable to keep both, considers it loss to retain the former, and having thrown it away, takes the gold coin; so also here; not because the silver is loss, for it is not; but because it is impossible to take both at once, but it is necessary to leave one. Not the Law then is loss, but for a man to cleave to the Law, and desert Christ. Wherefore it is then loss when it leads us away from Christ. But if it sends us on to Him, it is no longer so. For this cause he saith "loss for Christ"; if for Christ, it is not so naturally.

Philippians 3:7 — Homily on Philippians 10

Wherefore he added; "howbeit what things were gain to me, these have I counted loss for Christ." Such a course of life, so strictly regulated, and entered upon from earliest childhood, such unblemished extraction, such dangers, plots, labors, forwardness, did Paul renounce, "counting them but loss," which before were "gain," that he might "win Christ." But we do not even contemn money, that we may "win Christ," but prefer to fail of the life to come rather than of the good things of the present life. And yet this is nothing else than loss; for tell me now, let us examine in detail the conditions of riches, and see whether it be not loss accompanied with trouble, and without any gain.

Philippians 3:8 — Homily on Philippians 11

"Yea verily, and I have counted all things but loss." Why, he means, do I say this of the Law? Is not the world good? Is not the present life good? but if they draw me away from Christ, I count these things loss. Why? "for the excellency of the knowledge of Jesus Christ my Lord." For when the sun hath appeared, it is loss to sit by a candle: so that the loss comes by comparison, by the superiority of the other. You see that Paul makes a comparison from superiority, not from diversity of kind; for that which is superior, is superior to somewhat of like nature to itself. So that he shows the connection of that knowledge by the same means, by which he draws the superiority from the comparison. "For whom I suffered the loss of all things, and do count them dung, that I may gain Christ." It is not yet manifest, whether he speaks of the Law, for it is likely that he applies it to the things of this world. For when he says, "the things which were gain to me, those I have counted loss for Christ; yea verily," he adds, "I count all things loss." Although he said all things, yet it is things present; and if you wish it to be the Law too, not even so is it insulted. For dung comes from wheat, and the strength of the wheat is the dung, I mean, the chaff. But as the dung was useful in its former state, so that we gather it together with the wheat, and had there been no dung, there would have been no wheat, thus too is it with the Law. Seest thou, how everywhere he calls it "loss," not in itself, but for Christ. "Yea verily, and I count all things but loss." Wherefore again? "For the excellency of the knowledge (of Him), for whom I suffered the loss of all things." Again, "wherefore too I count all things to be loss, that I may gain Christ."

Philippians 3:9 — Homily on Philippians 11

"And that I may be found in Him, not having a righteousness of mine own, even that which is of the Law." If he who had righteousness, ran to this other righteousness because his own was nothing, how much rather ought they, who have it not, to run to Him? And he well said, "a righteousness of mine own," not that which I gained by labor and toil, but that which I found from grace. If then he who was so excellent is saved by grace, much more are you. For since it was likely they would say that the righteousness which comes from toil is the greater, he shows that it is dung in comparison with the other. For otherwise I, who was so excellent in it, would not have cast it away, and run to the other. But what is that other? That which is from the faith of God, i.e. it too is given by God. This is the righteousness of God; this is altogether a gift. And the gifts of God far exceed those worthless good deeds, which are due to our own diligence.

Philippians 3:10 — Homily on Philippians 11

But what is "By faith that I may know Him"? So then knowledge is through faith, and without faith it is impossible to know Him. Why how? Through it we must "know the power of His resurrection." For what reason can demonstrate to us the Resurrection? None, but faith only. For if the resurrection of Christ, who was according to the flesh, is known by faith, how can the generation of the Word of God be comprehended by reasoning? For the resurrection is less than the generation. Why? Because of that there have been many examples, but of this none ever; for many dead arose before Christ, though after their resurrection they died, but no one was ever born of a virgin. If then we must comprehend by faith that which is inferior to the generation according to the flesh, how can that which is far greater, immeasurably and incomparably greater, be comprehended by reason? These things make the righteousness; this must we believe that He was able to do, but how He was able we cannot prove. For from faith is the fellowship of His sufferings. But how? Had we not believed, neither should we have suffered: had we not believed, that "if we endure with Him, we shall also reign with Him" (2 Tim. ii. 12), we should not have endured the sufferings. Both the generation and the resurrection is comprehended by faith. Seest thou, that faith must not be absolutely, but through good works; for he especially believes that Christ hath risen, who in like sort gives himself up to dangers, who hath fellowship with Him in His sufferings. For he hath fellowship with Him who rose again, with Him who liveth; wherefore he saith, "And may be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith: that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, becoming conformed unto His death; if by any means I may attain unto the resurrection from the dead." He saith, being made conformable unto His death, i.e. having fellowship; whereas He suffered from men, thus I too; wherefore he said, "becoming conformed" and again in another place, "and fill up on my part that which is lacking of the afflictions of Christ in my flesh." (Col. i. 24.) That is, these persecutions and sufferings work the image of His death, for He sought not His own, but the good of many. Therefore persecutions, and afflictions, and straits, ought not to disturb you, but ought even to make you glad, because through them we are "conformed to His death." As if he had said, We are molded to His likeness; as he says in another place, where he writeth, "bearing about in the body the dying of the Lord Jesus." (2 Cor. iv. 10.) And this too comes from great faith. For we not only believe that He arose, but that after His resurrection also He hath great power: wherefore we travel the same road which He travelled, i.e. we become brethren to Him in this respect also. As if he had said, We become Christs in this respect. O how great is the dignity of sufferings! We believe that we become "conformed to His death" through sufferings! For as in baptism, we were "buried with the likeness of His death," so here, with His death. There did he rightly say, "The likeness of His death" (Rom. vi. 4, Rom. vi. 5), for there we died not entirely, we died not in the flesh, to the body, but to sin. Since then a death is spoken of, and a death; but He indeed died in the body, whilst we died to sin, and there the Man died which He assumed, who was in our flesh, but here the man of sin; for this cause he saith, "the likeness of His death," but here, no longer the likeness of His death, but His death itself. For Paul, in his persecutions, no longer died to sin, but in his very body. Wherefore, he endured the same death.

Philippians 3:11 — Homily on Philippians 11

"If by any means," saith he, "I may attain unto the resurrection from the dead." What sayest thou? All men will have a share in that. "For we shall not all sleep, but we shall all be changed" (1 Cor. xv. 51), and shall all share not only in the Resurrection, but in incorruption. Some indeed to honor, but others as a means of punishment. If therefore all have a share in the Resurrection, and not in the Resurrection only, but also in incorruption, how said he, "If by any means I may attain," as if about to share in some especial thing? "For this cause," saith he, "I endure these things, if by any means I may attain unto the resurrection from the dead." For if thou hadst not died, thou wouldest not arise. What is it then? Some great thing seems here to be hinted at. So great was it, that he dared not openly assert it, but saith, "If by any means." I have believed in Him and His resurrection, nay, moreover, I suffer for Him, yet I am unable to be confident concerning the Resurrection. What resurrection doth he here mention? That which leads to Christ Himself. I said, that I believed in "Him, and in the power of His resurrection," and that I "have fellowship with His sufferings," and that I "become conformed to His death." Yet after all these things I am by no means confident; as he said elsewhere, "Let him that thinketh he standeth, take heed lest he fall." (1 Cor. x. 12.) And again, "I fear lest by any means, after that I have preached to others, I myself should be rejected." (1 Cor. ix. 27.)

Philippians 3:12 — Homily on Philippians 11

"Not that I have already obtained, or am already made perfect: but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus." "Not that I have already obtained." What means "already obtained"? He speaks of the prize, but if he who had endured such sufferings, he who was persecuted, he "who had in him the dying of the Lord Jesus," was not yet confident about that resurrection, what can we say? What meaneth, "if I may apprehend"? What he before said, "If I may attain to the resurrection of the dead." (2 Cor. iv. 10) If I may apprehend, he saith, His resurrection; i.e. if I may be able to endure so great things, if I may be able to imitate Him, if I may be able to become conformed to Him. For example, Christ suffered many things, He was spit upon, He was stricken, was scourged, at last He suffered what things he suffered. This is the entire course. Through all these things it is needful that men should endure the whole contest, and so come to His resurrection. Or he means this, if I am thought worthy to attain the glorious resurrection, which is a matter of confidence, in order to His resurrection. For if I am able to endure all the contests, I shall be able also to have His resurrection, and to rise with glory. For not as yet, saith he, am I worthy, but "I press on, if so be that I may apprehend." My life is still one of contest, I am still far from the end, I am still distant from the prize, still I run, still I pursue. And He said not, I run, but "I pursue." For you know with what eagerness a man pursues. He sees no one, he thrusts aside with great violence all who would interrupt his pursuit. He collects together his mind, and sight, and strength, and soul, and body, looking to nothing else than the prize. But if Paul, who so pursued, who had suffered so many things, yet saith, "if I may attain," what should we say, who have relaxed our efforts? Then to show that the thing is of debt, he saith, "For which also I was apprehended by Christ Jesus." I was, he saith, of the number of the lost, I gasped for breath, I was nigh dead, God apprehended me. For He pursued us, when we fled from Him, with all speed. So that he points out all those things; for the words, "I was apprehended," show the earnestness of Him who wishes to apprehend us, and our great aversion to Him, our wandering, our flight from Him. So that we are liable for a vast debt, and no one grieves, no one weeps, no one groans, all having returned to their former state. For as before the appearance of Christ we fled from God, so now also. For we can flee from God, not in place, for He is everywhere; and hear the Prophet, when he says, "Whither shall I go from Thy Spirit, or whither shall I flee from Thy presence"? (Ps. cxxxix. 7) How then can we flee from God? Even as we can become distant from God, even as we can be removed afar off. "They that are far from Thee," it says, "shall perish." (Ps. lxxiii. 27) And again, "Have not your iniquities separated between Me and you?" (Isa. lix. 2) How then comes this removal, how comes this separation? In purpose and soul: for it cannot be in place. For how could one fly from Him who is everywhere present? The sinner then flies. This is what the Scripture saith, "The wicked fleeth when no man pursueth him." (Prov. xxviii. 1) We eagerly fly from God, although He always pursueth us. The Apostle hasted, that he might be near Him. We haste, that we may be far off.

Philippians 3:13 — Homily on Philippians 12

"Brethren, I count not myself to have apprehended." But if Paul had not as yet apprehended, and is not confident about the Resurrection and things to come, hardly should they be so, who have not attained the smallest proportion of his excellence. That is, I consider that I have not as yet apprehended all virtue, as if one were speaking of a runner. Not as yet, saith he, have I completed all. And if in another place he saith, "I have fought the good fight" (2 Tim. iv. 7), but here, "I count myself not as yet to have apprehended"; any one who reads carefully will well know the reason both of those, and of the present words; (for it is not necessary to dwell continually on the same point;) and that he spoke these words at a much earlier date, but the others near his death.

Philippians 3:14 — Homily on Philippians 12

But I am solely engaged on "one thing," says he, "in stretching forward to the things which are before." But "one thing," says he, "forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus." For what made him reach forward unto the things which are before, was his forgetting the things that are behind. He then, who thinks that all is accomplished, and that nothing is wanting to him for the perfecting of virtue, may cease running, as having apprehended all. But he who thinks that he is still distant from the goal, will never cease running. This then we should always consider, even though we have wrought ten thousand good deeds; for if Paul, after ten thousand deaths, after so many dangers, considered this, how much more should we? For I fainted not, saith he, although I availed not, after running so much; nor did I despair, but I still run, I still strive. This thing only I consider, that I may in truth advance. Thus too we should act, we should forget our successes, and throw them behind us. For the runner reckons not up how many circuits he hath finished, but how many are left. We too should reckon up, not how far we are advanced in virtue, but how much remains for us. For what doth that which is finished profit us, when that which is deficient is not added? Moreover he did not say, I do not reckon up, but I do not even remember. For we thus become eager, when we apply all diligence to what is left, when we give to oblivion everything else. "Stretching forward," saith he; before we arrive, we strive to obtain. For he that stretches forward is one who, though his feet are running, endeavors to outstrip them with the rest of his body, stretching himself towards the front, and reaching out his hands, that he may accomplish somewhat more of the course. And this comes from great eagerness, from much warmth; thus the runner should run with great earnestness, with so great eagerness, without relaxation. As far as one who so runs differs from him who lies supine, so far doth Paul differ from us. He died daily, he was approved daily, there was no season, there was no time in which his course advanced not. He wished not to take, but to snatch the prize; for in this way we may take it. He who giveth the prize standeth on high, the prize is laid up on high. See how great a distance this is that must be run over! See how great an ascent! Thither we must fly up with the wings of the Spirit, otherwise it is impossible to surmount this height. Thither must we go with the body, for it is allowed. "In Christ Jesus." See the humility of his mind; this I do, saith he, "in Christ Jesus," for it is impossible without an impulse from Him to pass over so vast an interval: we have need of much aid, of a mighty alliance; He hath willed that thou shouldest struggle below, on high He crowns thee. Not as in this world; the crown is not here, where the contest is; but the crown is in that bright place. See ye not, even here, that the most honored of the wrestlers and charioteers are not crowned in the course below, but the king calls them up, and crowns them there? Thus too is it here, in heaven thou receivest the prize.

Philippians 3:15 — Homily on Philippians 12

"Let us, therefore, as many as be perfect, be thus minded," saith he. "And if in anything ye are otherwise minded, even this shall God reveal unto you." What sort of thing? That we should "forget the things which are behind." Wherefore it belongs to him who is perfect not to consider himself perfect. How therefore sayest thou, "as many as are perfect"? For tell me, are we minded as thou art? For if thou hast not attained nor art perfected, how dost thou command those that are perfect to be so minded as thou art, who art not yet perfect? Yea, for this, saith he, is perfection. And "if ye are in anything otherwise minded, even this shall God reveal unto you." That is, if any one considers that he has attained all excellence. He puts them on their guard, not by speaking directly, but what saith he? "If in anything ye are otherwise minded, even this shall God reveal unto you." See how humbly he saith this! God shall teach you, i.e. God shall persuade you, not teach you; for Paul was teaching, but God shall lead them on. And he said not, shall lead you on, but "shall reveal," that this may rather seem to spring from ignorance. These words were spoken not concerning doctrines, but concerning perfection of life, and our not considering ourselves to be perfect, for he who considers that he hath apprehended all, hath nothing.

Philippians 3:16 — Homily on Philippians 12

"Only, whereunto we have already attained, by that same rule let us walk, let us mind the same thing." "Only, whereunto we have attained." What means this? Let us hold fast, he saith, that in which we have succeeded; love, concord, and peace: for in this we have succeeded. "Whereto we have attained: to walk by the same rule, to mind the same thing." "Whereunto we have attained," i.e. in this we have already succeeded. Seest thou, that he wills that his precepts should be a rule to us? And a rule admits neither addition, nor subtraction, since that destroys its being a rule. "By the same rule," i.e. by the same faith, within the same limits.

Philippians 3:17 — Homily on Philippians 12

"Brethren, be ye imitators of me, and mark them which so walk even as ye have us for an ensample." He had said above, "beware of dogs," from such he had led them away; he brings them near to these whom they ought to imitate. If any one, saith he, wishes to imitate me, if any one wishes to walk the same road, let him take heed to them; though I am not present, ye know the manner of my walk, that is, my conduct in life. For not by words only did he teach, but by deeds too; as in the chorus, and the army, the rest must imitate the leader of the chorus or the army, and thus advance in good order. For it is possible that the order may be dissolved by sedition. The Apostles therefore were a type, and kept throughout a certain archetypal model. Consider how entirely accurate their life was, so that they are proposed as an archetype and example, and as living laws. For what was said in their writings, they manifested to all in their actions. This is the best teaching; thus he will be able to carry on his disciple. But if he indeed speaks as a philosopher, yet in his actions doth the contrary, he is no longer a teacher. For mere verbal philosophy is easy even for the disciple: but there is need of that teaching and leading which comes of deeds. For this both makes the teacher to be reverenced, and prepares the disciple to yield obedience. How so? When one sees him delivering philosophy in words, he will say he commands impossibilities; that they are impossibilities, he himself is the first to show, who does not practice them. But if he sees his virtue fully carried out in action, he will no longer be able to speak thus. Yet although the life of our teacher be careless, let us take heed to ourselves, and let us listen to the words of the prophet; "They shall be all taught of God." (Isa. liv. 13) "And they shall teach no more every man his brother, saying, Know the Lord, for they shall all know me from the least of them to the greatest of them." (Jer. xxxi. 34) Hast thou a teacher who is not virtuous? Still thou hast Him who is truly a Teacher, whom alone thou shouldest call a Teacher. Learn from Him: He hath said, "Learn of Me, for I am meek." (Matt. xi. 29) Take not heed, then, to thy teacher, but to Him and to His lessons. Take thence thy examples, thou hast a most excellent model, to it conform thyself. There are innumerable models laid before thee in the Scriptures of virtuous lives; whichsoever thou wilt, come, and after the Master find it in the disciples.

Philippians 3:18 — Homily on Philippians 13

"Many walk, of whom I told you often, and now tell you even weeping, that they are the enemies of the cross of Christ." Since there were some who made a pretense of Christianity, yet lived in ease and luxury, and this is contrary to the Cross: therefore he thus spoke. For the cross belongs to a soul at its post for the fight, longing to die, seeking nothing like ease, whilst their conduct is of the contrary sort. So that even if they say, they are Christ's, still they are as it were enemies of the Cross. For did they love the Cross, they would strive to live the crucified life. Was not thy Master hung upon the tree? Do thou otherwise imitate Him. Crucify thyself, though no one crucify thee. Crucify thyself, not that thou mayest slay thyself, God forbid, for that is a wicked thing, but as Paul said, "The world hath been crucified unto me and I unto the world." If thou lovest thy Master, die His death. Learn how great is the power of the Cross; how many good things it hath achieved, and doth still: how it is the safety of our life. Through it all things are done. Baptism is through the Cross, for we must receive that seal. The laying on of hands is through the Cross. If we are on journeys, if we are at home, wherever we are, the Cross is a great good, the armor of salvation, a shield which cannot be beaten down, a weapon to oppose the devil; thou bearest the Cross when thou art at enmity with him, not simply when thou sealest thyself by it, but when thou sufferest the things belonging to the Cross. Christ thought fit to call our sufferings by the name of the Cross. As when he saith, "Except a man take up his cross and follow Me," i.e. except he be prepared to die. But these being base, and lovers of life, and lovers of their bodies, are enemies of the Cross. And every one, who is a friend of luxury, and of present safety, is an enemy of that Cross in which Paul makes his boast: which he embraces, with which he desires to be incorporated. As when he saith, "I am crucified unto the world, and the world unto me." But here he saith, "I now tell you weeping." Wherefore? Because the evil was urgent, because such deserve tears. Of a truth the luxurious are worthy of tears, who make fat that which is thrown about them, I mean the body, and take no thought of that soul which must give account. Behold thou livest delicately, behold thou art drunken, to-day and to-morrow, ten years, twenty, thirty, fifty, a hundred, which is impossible; but if thou wilt, let us suppose it. What is the end? What is the gain? Nought at all. Doth it not then deserve tears, and lamentations, to lead such a life; God hath brought us into this course, that He may crown us, and we take our departure without doing any noble action. Wherefore Paul weepeth, where others laugh, and live in pleasure.

Philippians 3:19 — Homily on Philippians 13

"Whose God," saith he, "is the belly." For this have they a God! That is, "let us eat and drink!" Dost thou see, how great an evil luxury is? to some their wealth, and to others their belly is a god. Are not these too idolaters, and worse than the common? And their "glory is in their shame." Some say it is circumcision. I think not so, but this is its meaning, they make a boast of those things, of which they ought to be ashamed. It is a fearful thing to do shameful actions; yet to do them, and be ashamed, is only half so dreadful. But where a man even boasts himself of them, it is excessive senselessness. Do these words apply to them alone? And do those who are here present escape the charge? And will no one have account to render of these things? Does no one make a god of his belly, or glory in his shame? I wish, earnestly I wish, that none of these charges lay against us, and that I did not know any one involved in what I have said. But I fear lest the words have more reference to us than to the men of those times. For when one consumes his whole life in drinking and reveling, and expends some small trifle on the poor, whilst he consumes the larger portion on his belly, will not these words with justice apply to him? No words are more apt to call attention, or more cutting in reproof, than these: "Whose god is the belly, whose glory is in their shame." And who are these? They, he says, who mind earthly things. "Let us build houses." Where, I ask? On the earth, they answer. Let us purchase farms; on the earth again: let us obtain power; again on the earth: let us gain glory; again on the earth: let us enrich ourselves; all these things are on the earth. These are they, whose god is their belly; for if they have no spiritual thoughts, but have all their possessions here, and mind these things, with reason have they their belly for their god, in saying, "Let us eat and drink, for to-morrow we die." And about thy body, thou grievest, tell me, that it is of earth, though thus thou art not at all injured. But thy soul thou draggest down to the earth, when thou oughtest to render even thy body spiritual; for thou mayest, if thou wilt. Thou hast received a belly, that thou mayest feed, not distend it, that thou mayest have the mastery over it, not have it as mistress over thee: that it may minister to thee for the nourishment of the other parts, not that thou mayest minister to it, not that thou mayest exceed limits. The sea, when it passes its bounds, doth not work so many evils, as the belly doth to our body, together with our soul. The former overfloweth all the earth, the latter all the body. Put moderation for a boundary to it, as God hath put the sand for the sea. Then if its waves arise, and rage furiously, rebuke it, with the power which is in thee. See how God hath honored thee, that thou mightest imitate Him, and thou wilt not; but thou seest the belly overflowing, destroying and overwhelming thy whole nature, and darest not to restrain or moderate it. "Whose God," he saith, "is their belly." Let us see how Paul served God: let us see how gluttons serve their belly. Do not they undergo ten thousand such deaths? do not they fear to disobey whatever it orders? do not they minister impossibilities to it? Are not they worse than slaves?

Philippians 3:20 — Homily on Philippians 12

"For our citizenship is in heaven," there is the prize; seest thou the runners, how they live by rule, how they touch nothing that relaxes their strength, how they exercise themselves every day in the palaestra, under a master, and by rule? Imitate them, or rather exhibit even greater eagerness, for the prizes are not equal: many are those who would hinder you; live by rule: many are the things which relax your strength; make its feet agile: for it is possible so to do, it comes not naturally, but by our will. Let us bring it to lightness, lest our swiftness of foot be hindered by the weight of other things. Teach thy feet to be sure, for there are many slippery places, and if thou fallest, straightway thou losest much. But yet if thou fall, rise up again. Even thus mayst thou obtain the victory. Never attempt slippery things, and thou wilt not fall; walk upon firm ground, up with thy head, up with thine eyes; these commands the trainers give to those who run. Thus thy strength is supported; but if thou stoopest downward, thou fallest, thou art relaxed. Look upward, where the prize is; the sight of the prize increaseth the determination of our will. The hope of taking it suffereth not to perceive the toils, it maketh the distance appear short. And what is this prize? No palm branch; but what? The kingdom of heaven, everlasting rest, glory together with Christ, the inheritance, brotherhood, ten thousand good things, which it is impossible to name. It is impossible to describe the beauty of that prize; he who hath it alone knoweth it, and he who is about to receive it. It is not of gold, it is not set with jewels, it is far more precious. Gold is mire, in comparison with that prize, precious stones are mere bricks in comparison with its beauty. If thou hast this, and takest thy departure to heaven, thou wilt be able to walk there with great honor; the angels will reverence thee, when thou bearest this prize, with much confidence wilt thou approach them all.

Philippians 3:20 — Homily on Philippians 13

"But our citizenship," says he, "is in Heaven." Let us not then seek for ease here; there do we shine, where also our citizenship is. "From whence also," saith he, "we wait for a Saviour," the Lord Jesus Christ. He saith, "From Heaven" and "Our Saviour," showing, from the place and from the Person, the dignity of the subject. All we have, saith he, is in the heavens, our Saviour, our city, whatever a man can name: "whence," saith he, "we wait for a Saviour, the Lord Jesus Christ." And this is an act of His kindness and love toward man. He Himself again cometh to us, he doth not drag us thither, but takes us, and so departs with us. And this is a mark of great honor; for if He came to us when we were enemies, much rather doth He now when we are become friends. He doth not commit this to the Angels, nor to servants, but Himself cometh to call us to His royal mansion. See, we also "shall be caught up in the clouds," doing him honor.

Philippians 3:21 — Homily on Philippians 13

"Who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory." By little and little he hath carried us up. The body now suffereth many things: it is bound with chains, it is scourged, it suffereth innumerable evils; but the body of Christ suffered the same. This, then, he hinted at when he said, "That it may be conformed to the body of his glory." Wherefore the body is the same, but putteth on incorruption. "Shall fashion anew." Wherefore the fashion is different; or perchance he has spoken figuratively of the change. He saith, "the body of our humiliation," because it is now humbled, subject to destruction, to pain, because it seemeth to be worthless, and to have nothing beyond that of other animals. "That it may be conformed to the body of his glory." What? shall this our body be fashioned like unto Him, who sitteth at the right hand of the Father, to Him who is worshiped by the Angels, before whom do stand the incorporeal Powers, to Him who is above all rule and power, and might? If then the whole world were to take up weeping and lament for those who have fallen from this hope, could it worthily lament? because, when a promise is given us of our body being made like to Him, it still departs with the demons. I care not for hell henceforth; whatever can be said, having fallen from so great glory, now and henceforth consider hell to be nothing to this falling away. What sayest thou, O Paul? To be made like unto Him? Yes, he answereth; then, lest you should disbelieve, he addeth a reason; "According to the working whereby He is able even to subject all things unto Himself." He hath power, saith he, to subject all things unto Himself, wherefore also destruction and death. Or rather, He doth this also with the same power. For tell me, which requireth the greater power, to subject demons, and Angels, and Archangels, and Cherubim, and Seraphim, or to make the body incorruptible and immortal? The latter certainly much more than the former; he showed forth the greater works of His power, that you might believe these too. Wherefore, though ye see these men rejoicing, and honored, yet stand firm, be not offended at them, be not moved. These our hopes are sufficient to raise up even the most sluggish and indolent.

Philippians 4:1 — Homily on Philippians 13

"Wherefore," saith he, "my brethren, beloved and longed for, my joy and crown, so stand fast in the Lord, my beloved." "So." How? Unmoved. See how he addeth praise after exhortation, "my joy and my crown," not simply joy but glory too, not simply glory but my crown too. Which glory nought can equal, since it is the crown of Paul. "So stand fast in the Lord, my beloved," i.e. in the hope of God.

Philippians 4:2-3 — Homily on Philippians 13

"I exhort Euodia, and exhort Syntyche, to be of the same mind in the Lord. Yea, I beseech thee also, true yokefellow, help these women." Some say Paul here exhorts his own wife; but it is not so, but some other woman, or the husband of one of them. "Help these women, for they labored with me in the Gospel, with Clement also, and the rest of my fellow-workers whose names are in the book of life." Seest thou how great a testimony he beareth to their virtue? For as Christ saith to his Apostles, "Rejoice not that the spirits are subject to you, but rejoice that your names are written in the book of life"; so Paul testifieth to them, saying, "whose names are in the book of life." These women seem to me to be the chief of the Church which was there, and he commendeth them to some notable man whom he calls his "yokefellow," to whom perchance he was wont to commend them, as to a fellow-worker, and fellow-soldier, and brother, and companion, as he doth in the Epistle to the Romans, when he saith, "I commend unto you Phebe our sister, who is a servant of the Church that is at Cenchrea." "Yokefellow;" either some brother of theirs, or a husband of hers; as if he had said, Now thou art a true brother, now a true husband, because thou hast become a Member. "For they labored with me in the Gospel." This protection came from home, not from friendship, but for good deeds. "Labored with me." What sayest thou? Did women labor with thee? Yes, he answereth, they too contributed no small portion. Although many were they who wrought together with him, yet these women also acted with him amongst the many. The Churches then were no little edified, for many good ends are gained where they who are approved, be they men, or be they women, enjoy from the rest such honor. For in the first place the rest were led on to a like zeal; in the second place, they also gained by the respect shown; and thirdly, they made those very persons more zealous and earnest. Wherefore thou seest that Paul hath everywhere a care for this, and commendeth such men for consideration. As he saith in the Epistle to the Corinthians: "Who are the first-fruits of Achaia." Some say that the word "yokefellow," (Syzygus,) is a proper name. Well, what? Whether it be so, or no, we need not accurately enquire, but observe that he gives his orders, that these women should enjoy much protection.

Philippians 4:4 — Homily on Philippians 14

"Blessed they that mourn," and "woe unto them that laugh" (Matt. v. 4; Luke vi. 25), saith Christ. How then saith Paul, "Rejoice in the Lord alway"? "Woe to them that laugh," said Christ, the laughter of this world which ariseth from the things which are present He blessed also those that mourn, not simply for the loss of relatives, but those who are pricked at heart, who mourn their own faults, and take count of their own sins, or even those of others. This joy is not contrary to that grief, but from that grief it too is born. For he who grieveth for his own faults, and confesseth them, rejoiceth. Moreover, it is possible to grieve for our own sins, and yet to rejoice in Christ. Since then they were afflicted by their sufferings, "for to you it is given not only to believe in him, but also to suffer for him" (Phil. i. 29), therefore he saith, "Rejoice in the Lord." For this can but mean, If you exhibit such a life that you may rejoice. Or when your communion with God is not hindered, rejoice. Or else the word "in" may stand for "with": as if he had said, with the Lord. "Alway; again I will say, Rejoice." These are the words of one who brings comfort; as, for example, he who is in God rejoiceth alway. Yea though he be afflicted, yea whatever he may suffer, such a man alway rejoiceth. Hear what Luke saith, that "they returned from the presence of the Council, rejoicing that they were counted worthy to be scourged for His name." (Acts v. 41.) If scourging and bonds, which seem to be the most grievous of all things, bring forth joy, what else will be able to produce grief in us? "Again I will say, Rejoice." Well hath he repeated. For since the nature of the things brought forth grief, he shows by repeating, that they should by all means rejoice.

Philippians 4:5 — Homily on Philippians 14

"Let your forbearance be known unto all men." He said above, "Whose god is the belly, and whose glory is in their shame," and that they "mind earthly things." (Phil. iii. 19.) It was probable that they would be at enmity with the wicked; he therefore exhorted them to have nothing in common with them, but to use them with all forbearance, and that not only their brethren, but also their enemies and opposers. "The Lord is at hand, in nothing be anxious." For why, tell me? do they ever rise in opposition? And if ye see them living in luxury, why are ye in affliction? Already the judgment is nigh; shortly will they give account of their actions. Are ye in affliction, and they in luxury? But these things shall shortly receive their end. Do they plot against you, and threaten you? "In nothing be anxious." The judgment is already at hand, when these things shall be reversed.

Philippians 4:6 — Homily on Philippians 14

"In nothing be anxious." If ye are kindly affected toward those who prepare evil against you, yet it shall not at last turn out to their profit. Already the recompense is at hand, if poverty, if death, if aught else that is terrible be upon you. "But in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God." There is this for one consolation, "the Lord is at hand." And again, "I will be with you alway, even unto the end of the world." (Matt. xxviii. 20.) Behold another consolation, a medicine which healeth grief, and distress, and all that is painful. And what is this? Prayer, thanksgiving in all things. And so He wills that our prayers should not simply be requests, but thanksgivings too for what we have. For how should he ask for future things, who is not thankful for the past? "But in everything by prayer and supplication." Wherefore we ought to give thanks for all things, even for those which seem to be grievous, for this is the part of the truly thankful man. In the other case the nature of the things demands it; but this springs from a grateful soul, and one earnestly affected toward God. God acknowledgeth these prayers, but others He knoweth not. Offer up such prayers as may be acknowledged; for He disposeth all things for our profit, though we know it not. And this is a proof that it greatly profiteth, namely, that we know it not.

Philippians 4:7 — Homily on Philippians 14

"And the peace of God which passeth all understanding shall guard your hearts and your thoughts in Christ Jesus." What meaneth this? "The peace of God" which He hath wrought toward men, surpasseth all understanding. For who could have expected, who could have hoped, that such good things would have come? They exceed all man's understanding, not his speech alone. For His enemies, for those who hated Him, for those who determined to turn themselves away, for these, he refused not to deliver up His Only Begotten Son, that He might make peace with us. This peace then, i.e. the reconciliation, the love of God, shall guard your hearts and your thoughts. For this is the part of a teacher, not only to exhort, but also to pray, and to assist by supplication, that they may neither be overwhelmed by temptations, nor carried about by deceit. As if he had said, May He who hath delivered you in such sort as mind cannot comprehend, may He Himself guard you, and secure you, so that you suffer no ill. Either he means this, or that that peace of which Christ saith, "Peace I leave with you, My peace I give unto you" (John xiv. 27): this shall guard you, for this peace exceedeth all man's understanding. How? When he tells us to be at peace with our enemies, with those who treat us unjustly, with those who are at war and enmity toward us; is it not beyond man's understanding? But rather let us look to the former. If the peace surpasseth all understanding, much more doth God Himself, who giveth peace, pass all understanding, not ours only, but also that of Angels, and the Powers above. What meaneth "in Christ Jesus"? Shall guard us in Him, so that ye may remain firm, and not fall from His faith.

Philippians 4:8 — Homily on Philippians 14

"Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just." What is "Finally"? It stands for, "I have said all." It is not the word of one that is in haste, and has everything to do with present things. "Finally, brethren, whatsoever things are honorable, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things." What meaneth, "whatsoever things are lovely"? Lovely to the faithful, lovely to God. "Whatsoever things are true." Virtue is really true, vice is falsehood. For the pleasure of it is a falsehood, and its glory is falsehood, and all things of the world are falsehood. "Whatsoever things are pure." This is opposed to the words "who mind earthly things." "Whatsoever things are honorable." This is opposed to the words "whose god is their belly." "Whatsoever things are just," i.e. saith he, "whatsoever things are of good report." "If there be any virtue, if there be any praise." Here he willeth them to take thought of those things too which regard men. "Think on these things," saith he. Seest thou, that he desires to banish every evil thought from our souls; for evil actions spring from thoughts. "Whatsoever things are true," for the things we have been speaking of are false. "Whatsoever things are honorable." That which is "honorable" belongs to external virtue, that which is "pure" to the soul. Give no cause of stumbling, saith he, nor handle of accusation. Because he had said, "Whatsoever things are of good report," lest you should think that he means only those things which are so in the sight of men, he proceeds, "if there be any virtue, and if there be any praise, think on these things"-do these things. He wills us ever to be in these things, to care for these things, to think on these things. For if we will be at peace with each other, God too will be with us, but if we raise up war, the God of peace will not be with us. For nothing is so hostile to the soul as vice. That is, peace and virtue place it in safety. Wherefore we must make a beginning on our part, and then we shall draw God toward us.

Philippians 4:9 — Homily on Philippians 14

"The things which ye both learned and received, and heard and saw in me." This is teaching, in all his exhortations to propose himself for a model: as he saith in another place, "even as ye have us for an ensample." (Phil. iii. 17.) And again here, "What things ye learned and received," i.e. have been taught by word of mouth, "and heard and saw in me": both in respect of my words and actions and conduct. Seest thou, how about everything he lays these commands on us? For since it was not possible to make an accurate enumeration of all things, of our coming in, and going out, and speech, and carriage, and intercourse (for of all these things it is needful that a Christian should have thought), he said shortly, and as it were in a summary, "ye heard and saw in me." I have led you forward both by deeds and by words. "These things do," not only in words, but do them also. "And the God of peace shall be with you," i.e. ye shall be in a calm, in great safety, ye shall suffer nothing painful, nor contrary to your will. For when we are at peace with Him, and we are so through virtue, much more will He be at peace with us. For He who so loved us, as to show favor to us even against our will, will He not, if He sees us hastening toward Him, Himself yet much more exhibit His love toward us?

Philippians 4:10 — Homily on Philippians 15

I Have ofttimes said, that almsgiving hath been introduced not for the sake of the receivers, but of the givers, for the latter are they which make the greatest gain. And this Paul shows here also. In what way? The Philippians had sent him somewhat, after a long time, and had committed the same to Epaphroditus. See then, how when he is about to send Epaphroditus as the bearer of this Epistle, he praises them, and shows that this action was for the need, not of the receiver, but of the givers. This he doth, both that they who benefited him may not be lifted up with arrogance, and that they may become more zealous in well-doing, since they rather benefit themselves; and that they who receive may not fearlessly rush forward to receive, lest they meet with condemnation. For "it is more blessed," He saith, "to give than to receive." Why then does he say, "I rejoice in the Lord greatly"? Not with worldly rejoicing, saith he, nor with the joy of this life, but in the Lord. Not because I had refreshment, but because ye advanced; for this is my refreshment. Wherefore he also saith "greatly"; since this joy was not corporeal, nor on account of his own refreshment, but because of their advancement. And see how, when he had gently rebuked them on account of the times that were passed, he quickly throweth a shadow over this, and teacheth them constantly and always to remain in well doing. "Because at length," saith he. The words, "at length," show long time to have elapsed. "Ye have revived," as fruits which have shot forth, dried up, and afterwards shot forth. Here he showeth, that being at first blooming, then having faded, they again budded forth. So that the word "flourished again," has both rebuke and praise. For it is no small thing, that he who hath withered should flourish again. He showeth also, that it was from indolence all this had happened to them. But here he signifies, that even in former time they were wont to be zealous in these things. Wherefore he addeth, "your thought for me, wherein ye did indeed take thought." And lest you should think, that in other things too they had been more zealous, and had then withered, but in this thing alone, behold how he has added, "your thought for me." I apply the words, "now at length," only to this; for in other things it is not so. Here some one may enquire, how when he had said, "It is more blessed to give than to receive"; and, "These hands ministered to my necessities, and to them that were with me"; and again when writing to the Corinthians, "For it were good for me rather to die, than that any man should make my glorying void"; he suffereth his glorying to be made void? And how? By receiving. For if his glorying was, that he received not, how doth he now endure so to do? What is it then? Probably, he then did not receive on account of the false Apostles, "that wherein they glory," saith he, "they may be found even as we." And he said not "are," but "glory"; for they received but secretly. Wherefore he said, "wherein they glory." Wherefore he also said, "No man shall stop me of this glorying." And he said not simply, shall not stop me, but what? "in the regions of Achaia." And again, "I robbed other Churches, taking wages of them that I might minister unto you." Here he showed that he did receive. But Paul indeed received rightly, having so great a work; if in truth he did receive. But they who work not, how can they receive? "Yet I pray," saith one. But there is no work. For this may be done together with work. "But I fast." Neither is this work. For see this blessed one, preaching in many places, and working too. "But ye lacked opportunity." What meaneth lacked opportunity? It came not; saith he, of indolence, but of necessity. Ye had it not in your hands, nor were in abundance. This is the meaning of, "Ye lacked opportunity." Thus most men speak, when the things of this life do not flow in to them abundantly, and are in short supply.

Philippians 4:11 — Homily on Philippians 15

"Not that I speak in respect of want." I said, saith he, "now at length," and I rebuked you, not seeking mine own, nor censuring you on this account, as if I were in want: for I sought it not on this account. Whence is this, O Paul, that thou makest no vain boasting? To the Corinthians he saith, "For we write none other things unto you, than what ye read or even acknowledge." And in this case he would not have spoken to them so as to be convicted, he would not, had he been making boasts, have spoken thus. He was speaking to those who knew the facts, with whom detection would have been a greater disgrace. "For I have learnt," saith he, "in whatsoever state I am, therein to be content." Wherefore, this is an object of discipline, and exercise, and care, for it is not easy of attainment, but very difficult, and a new thing.

Philippians 4:12 — Homily on Philippians 15

"In whatsoever state I am," saith he, "therein to be content. I know how to be abased, and I know also how to abound. In everything and in all things have I learned the secret." That is, I know how to use little, to bear hunger and want. "Both to abound, and to suffer need." "But, says one, there is no need of wisdom or of virtue in order to abound." There is great need of virtue, not less than in the other case. For as want inclines us to do many evil things, so too doth plenty. For many ofttimes, coming into plenty, have become indolent, and have not known how to bear their good fortune. Many men have taken it as an occasion of no longer working. But Paul did not so, for what he received he consumed on others, and emptied himself for them. This is to know. He was in nowise relaxed, nor did he exult at his abundance; but was the same in want and in plenty, he was neither oppressed on the one hand, nor rendered a boaster on the other. "Both to be filled," saith he "and to be hungry, both to abound, and to be in want." Many know not how to be full, as for example, the Israelites, "ate, and kicked," but I am equally well ordered in all. He showeth that he neither is now elated, nor was before grieved: or if he grieved, it was on their account, not on his own, for he himself was similarly affected. "In everything," saith he, "and in all things I have learned the secret," i.e. I have had experience of all things in this long time, and these things have all succeeded with me.

Philippians 4:13 — Homily on Philippians 15

But since boasting might seem to have a place here, see how quickly he checks up, and says, "I can do all things in Christ that strengtheneth me." The success is not mine own, but His who has given me strength.

Philippians 4:14 — Homily on Philippians 15

But since they who confer benefits, when they see the receiver not well affected toward them, but despising the gifts, are themselves rendered more remiss, (for they considered themselves as conferring a benefit and refreshment,) if therefore Paul despises the refreshment, they must necessarily become remiss, in order then that this may not happen, see how he healeth it again. By what he hath said above, he hath brought down their proud thoughts, by what followeth he maketh their readiness revive, by saying, "Howbeit ye did well, that ye had fellowship with my affliction." Seest thou, how he removed himself, and again united himself to them. This is the part of true and spiritual friendship. Think not, saith he, because I was not in want, that I had no need of this act of yours. I have need of it for your sake. How then, did they share his afflictions? By this means. As he said when in bonds, "Ye all are partakers with me of grace." For it is grace to suffer for Christ, as he himself saith in another place, "For to you it is given from God not only to believe on Him, but also to suffer for Him." For since those former words by themselves might have made them regardless, for this cause he consoleth them, and receiveth them, and praiseth them again. And this in measured words. For he said not, "gave," but "had fellowship," to show that they too were profited by becoming partakers of his labors. He said not, ye did lighten, but ye did communicate with my affliction, which was something more elevated. Seest thou the humility of Paul? seest thou his noble nature? When he has shown that he had no need of their gifts on his own account, he afterward uses freely such lowly words as they do who make a request; "since thou art wont to give." For he refuseth neither to do, nor say anything. That is, "Think not that my words show want of shame, wherein I accuse you, and say, 'Now at length ye have revived,' or are those of one in necessity; I speak not thus because I am in need, but why? From my exceeding confidence in you, and of this also ye yourselves are the authors." Seest thou how he sootheth them? How are ye the authors? In that ye hasted to the work before all the others; and have given me confidence to remind you of these things. And observe his elevation; he accuseth them not while they did not send, lest he should seem to regard his own benefit, but when they had sent, then he rebuked them for the time past, and they received it, for he could not seem after that to regard his own benefit.

Philippians 4:15 — Homily on Philippians 15

"Ye yourselves also know, ye Philippians, that in the beginning of the Gospel, when I departed from Macedonia, no Church had communicated with me, as concerning giving and receiving, but ye only." Lo, how great is his commendation! For the Corinthians and Romans are stirred up by hearing these things from him, whilst the Philippians did it without any other Church having made a beginning. For "in the beginning of the Gospel," saith he, they manifested such zeal towards the holy Apostle, as themselves first to begin, without having any example, to bear this fruit. And no one can say that they did these things because he abode with them, or for their own benefit; for he saith, "When I departed from Macedonia, no Church had fellowship with me, in the matter of giving and receiving, but ye only." What meaneth "receiving," and what "had fellowship"? Wherefore said he not, "no Church gave to me," but "had fellowship with me, in the matter of giving and receiving"? Because it is a case of communication. He saith, "If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things." And again, "That your abundance may be a supply to their want." How did they communicate? In the matter of giving carnal things, and receiving spiritual. For as they who sell and buy communicate with each other, by mutually giving what they have, (and this is communication,) so too is it here. For there is not anything more profitable than this trade and traffic. It is performed on the earth, but is completed in heaven. They who buy are on the earth, but they buy and agree about heavenly things, whilst they lay down an earthly price. But despond not; heavenly things are not to be bought with money, riches cannot purchase these things, but the purpose of him who giveth the money, his true wisdom, his superiority to earthly things, his love toward man, his mercifulness. For if money could purchase it, she who threw in the two mites would have gained nothing great. But since it was not the money, but the purpose that availed, she received everything, who exhibited a full purpose of mind. Let us not then say, that the Kingdom can be bought with money; it is not by money, but by purpose of mind which is exhibited by the money. Therefore, will one answer, there is no need of money? There is no need of money, but of the disposition; if thou hast this, thou wilt be able even by two mites to purchase Heaven; where this is not, not even ten thousand talents of gold will be able to do that, which the two mites could. Wherefore? Because if thou who hast much throwest in but a small portion, thou gavest an alms indeed, but not so great as the widow did; for thou didst not throw it in with the same readiness as she. For she deprived herself of all she had, or rather she deprived not, but gave it all as a free gift to herself. Not for a cup of cold water hath God promised the kingdom, but for readiness of heart; not for death, but for purpose of mind. For indeed it is no great thing. For what is it to give one life? that is giving one man; but one man is not of worth enough.

Philippians 4:16 — Homily on Philippians 15

"For even in Thessalonica, ye sent once and again unto my need." Here again is great praise, that he, when dwelling in the metropolis, should be nourished by a little city. And lest, by always withdrawing himself from the supposition of want, he should, as I said at first, render them amiss, having previously shown by so many proofs that he is not in want, he here does it by one word only, by saying "needs." And he said not "my," but absolutely,-having a care of dignity. And not this only, but what followeth too, for since he was conscious that it was a very lowly thing, he again secures it, by adding as a correction.

Philippians 4:17 — Homily on Philippians 15

"Not that I seek for the gift." As he said above, "Not that I speak in respect of want"; that is stronger than this. For it is one thing, that he who is in want, should not seek, and another that he who is in want should not even consider himself to be in want. "Not that I seek for the gift," he says, "but I seek for the fruit, that increaseth to your account." Not mine own. Seest thou, that the fruit is produced for them? This say I for your sake, says he, not for my own, for your salvation. For I gain nothing when I receive, but the grace belongeth to the givers, for the recompense is yonder in store for givers, but the gifts are here consumed by them who receive. Again even his desire is combined with praise and sympathy. When he had said, I do not seek, lest he should again render them remiss, he adds.

Philippians 4:18 — Homily on Philippians 15

"But I have all things and abound," i.e. through this gift ye have filled up what was wanting, which would make them more eager. For benefactors, the wiser they are, the more do they seek gratitude from the benefited. That is, ye have not only filled up what was deficient in former time, but ye have gone beyond. For lest by these words he should seem to accuse them, see how he seals up all. After he had said, "Not that I seek for the gift," and "Now at length"; and had shown that their deed was a debt, for this is meant by, "I have all," then again he showeth, that they had acted above what was due, and saith, "I have all things and abound, I am filled." I say not this at hazard, or only from the feeling of my mind, but why? "Having received of Epaphroditus the things that came from you, an odor of a sweet smell; a sacrifice acceptable, well pleasing to God." Lo, whither he hath raised their gift; not I, he saith, received, but God through me. Wherefore though I be not in need, regard it not, for God had no need, and He received at their hands in such sort, that the Holy Scriptures shrunk not from saying, "God smelled a sweet savor" (Gen. viii. 21), which denotes one who was pleased. For ye know, indeed ye know, how our soul is affected by sweet savors, how it is pleased, how it is delighted. The Scriptures therefore shrunk not from applying to God a word so human, and so lowly, that it might show to men that their gifts are become acceptable. For not the fat, not the smoke, made them acceptable, but the purpose of mind which offered them. Had it been otherwise, Cain's offering too had been received. It saith then, that He is even pleased, and how He is pleased. For men could not without this have learned. He then, who hath no need, saith that He is thus pleased, that they may not become remiss by the absence of need. And afterward, when they had no care for other virtues, and trusted to their offerings alone, behold, how again he setteth them right by saying, "Will I eat the flesh of bulls, or drink the blood of goats?" (Ps. l. 13.) This Paul also saith. "Not that I seek," saith he, "for the gift."

Philippians 4:19 — Homily on Philippians 15

"And may my God fulfill every need of yours, according to His riches in glory, in Christ Jesus." Behold how he invokes blessings upon them, as poor men do. But if even Paul blesseth those who give, much more let us not be ashamed to do this when we receive. Let us not receive as though we ourselves had need, let us not rejoice on our own account, but on that of the givers. Thus we too who receive shall have a reward, if we rejoice for their sake. Thus we shall not take it hardly, when men do not give, but rather shall grieve for their sake. So shall we render them more zealous, if we teach them, that not for our own sake do we so act; "but may my God" fulfill every need of yours, or every grace, or every joy. If the second be true, "every grace," he meaneth not only the alms, which are of earth, but every excellency. If the first, "your every need," which I think too should rather be read, this is what he means to show. As he had said, "ye lacked opportunity," he here maketh an addition, as he doth in the Epistle to the Corinthians, saying, "And He that supplieth seed to the sower, may He supply bread for food, and multiply your seed for sowing, and increase the fruits of your righteousness." He invokes blessings upon them, that they may abound, and have wherewith to sow. He blesseth them too, not simply that they might abound, but "according to His riches," so that this too is done in measured terms. For had they been as he was, so truly wise, so crucified, he would not have done this; but since they were men that were handicraftsmen, poor, having wives, bringing up children, ruling their families, and who had given these very gifts out of small possessions, and had certain desires of the things of this world, he blesseth them appropriately. For it is not unseemly to invoke sufficiency and plenty upon those who thus use them. See too what he said. He said not, May He make you rich, and to abound greatly; but what said he? "May He fulfill every need of yours," so that ye may not be in want, but have things for your necessities. Since Christ too, when He gave us a form of prayer, inserted also this in the prayer, when He taught us to say, "Give us this day our daily bread." "According to His riches." That is, according to His free gift, i.e. it is easy to Him, and possible, and quickly. And since I have spoken of need, do not think that he will drive you into straits. Wherefore he added, "according to his riches in glory in Christ Jesus." So shall all things abound to you, that you may have them to His glory. Or, ye are wanting in nothing; (for it is written, "great grace was upon them all, neither was there any that lacked.") Or, so as to do all things for His glory, as if he had said, that ye may use your abundance to His glory.

Philippians 4:20 — Homily on Philippians 15

"Now unto our God and Father be the glory for ever and ever. Amen." For the glory of which he speaks belongs not only to the Son, but to the Father too, for when the Son is glorified, then is the Father also. For when he said, This is done to the glory of Christ, lest any one should suppose that it is to His glory alone, he continued, "Unto our God and Father be the glory," that glory which is paid to the Son.

Philippians 4:21 — Homily on Philippians 15

"Salute every saint in Christ Jesus." This also is no small thing. For it is a proof of great good will, to salute them through letters. "The brethren which are with me salute you." And yet thou saidst that thou hast "no one like-minded, who will care truly for your state." How then sayest thou now, "The brethren which are with me"? He either saith, "The brethren which are with me," because he hath no one like-minded of those who are with him, (where he doth not speak of those in the city, for how were they constrained to undertake the affairs of the Apostles?) or that he did not refuse to call even those brethren.

Philippians 4:22-23 — Homily on Philippians 15

"All the saints salute you, especially they that are of Caesar's household. The grace of the Lord Jesus Christ be with your spirit." He elevated them and strengthened them, by showing that his preaching had reached even to the king's household. For if those who were in the king's palace despised all things for the sake of the King of Heaven, far more ought they to do this. And this too was a proof of the love of Paul, and that he had told many things of them, and said great things of them, whence he had even led those who were in the palace to a longing for them, so that those who had never seen them saluted them. Especially because the faithful were then in affliction, his love was great. And those who were absent from each other were closely conjoined together as if real limbs. And the poor man was similarly disposed toward the rich, and the rich toward the poor, and there was no preeminence, in that they were all equally hated and cast out, and that for the same cause. For as, if captives taken from divers cities should arise and come to the same towns, they eagerly embrace each other, their common calamity binding them together; thus too at that time they had great love one toward another, the communion of their afflictions and persecutions uniting them.

Proverbs 1:3-4 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 1:3

Those concepts which are expressed by the Holy Spirit in parables through their counterpart of speech become quite clear when one brings them before God with a faithful heart. For they understand the true righteousness which was announced by Christ.

Proverbs 1:7 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 1:7

Piety toward God is a beginning [of discernment]. It acts as a fountain and source for discerning the divine, according to our inner being, so that we may see the true light, hear the secret oracles, be nourished with the bread of life, obtain the fragrance of Christ and learn the doctrine of this life. When we have piety, our senses too are allied with us, when neither our eyes see nor our mouth speaks evil.

Proverbs 1:7 — HOMILIES ON THE GOSPEL OF JOHN 41

Again, nothing maketh men so wise as virtue; it rendereth them thankful and fair-minded, merciful, mild, gentle, and candid; it is wont to be the mother of all other blessings. And what is more understanding than one so disposed? for virtue is the very spring and root of prudence, just as all wickedness hath its beginning in folly. For, the insolent man and the angry become the prey of their respective passions from lack of wisdom; on which account the prophet said, "There is no soundness in my flesh: my wounds stink and are corrupt because of my foolishness": showing that all sin hath its beginning in folly: and so the virtuous man who hath the fear of God is more understanding than any; wherefore a wise man hath said, "The fear of the Lord is the beginning of wisdom." If then to fear God is to have wisdom, and the wicked man hath not that fear, he is deprived of that which is wisdom indeed;—and deprived of that which is wisdom indeed, he is more foolish than any.

Proverbs 1:8-9 — HOMILIES ON GENESIS 42:4

Our Lord … offers us his hand, takes part in the struggle, and seemingly in every way hands over our adversary to us in defeat, striving might and main that we may prevail and wrest the victory, so that he may place on our head the unfading crown. Scripture says, remember, "You will receive a crown of graces upon your head." Whereas in the Olympic games the crown after victory is nothing more than a laurel wreath, or applause, or acclamation of the crowd, all of which disappears and is lost with the coming of evening, the crown for virtue and its struggles has nothing material about it. It is not subject to decay in this world but is everlasting, immortal, enduring for all ages.

Proverbs 1:8-9 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 1:9

If you preserve in your faithful heart the law of your Father and observe the commands of your mother, you will receive the crown of graces on your head and the golden necklace in the resurrection of the righteous ones. You will be glorified in the heavenly and imperishable kingdom and crowned by Christ if you fight in a manner worthy of such a crown. No athlete is crowned unless such a person has contended strongly and legitimately.

Proverbs 5:3-4 — HOMILIES CONCERNING THE STATUES 14:10

Therefore one gives this admonition; "Observe not the beauty of a strange woman, and meet not a woman addicted to fornication. For honey distils from the lips of an harlot, which at the time may seem smooth to thy throat, but afterward thou wilt find it more bitter than gall, and sharper than a two-edged sword." For the harlot knows not how to love, but only to ensnare; her kiss hath poison, and her mouth a pernicious drug. And if this does not immediately appear, it is the more necessary to avoid her on that account, because she veils that destruction, and keeps that death concealed, and suffers it not to become manifest at the first. So that if any one pursues pleasure, and a life full of gladness, let him avoid the society of fornicating women, for they fill the minds of their lovers with a thousand conflicts and tumults, setting in motion against them continual strifes and contentions, by means of their words, and all their actions. And just as it is with those who are the most virulent enemies, so the object of their actions and schemes is to plunge their lovers into shame and poverty, and the worst extremities. And in the same manner as hunters, when they have spread out their nets, endeavour to drive thither the wild animals, in order that they may put them to death, so also is it with these women. When they have spread out on every side the wings of lasciviousness by means of the eyes, and dress, and language, they afterwards drive in their lovers, and bind them; nor do they give over until they have drunk up their blood, insulting them at last, and mocking their folly, and pouring over them a flood of ridicule.

Proverbs 5:23 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 5:23

"He will perish here with those who have no discipline; and he will be driven out of the abundance of his fatness." One who becomes the prey of sin and lacks discipline will experience the same things. Indeed the one who consorts with murderers becomes a murderer. See what bitter kind of death he [Solomon] designates when he says that he [the wicked person] will die with such companions. It is indeed horrible to depart from life with a bad reputation. Depravity—what he [Solomon] calls "fatness"—multiplies so that the flesh is destroyed completely by the works of flesh, keeping one away from the very kind of life that could save him. He [the wicked person] perishes because of imprudence, not because of lustful desires: he had a legitimate means to satisfy his desire, that is, his wife. Therefore nobody is allowed to accuse nature, but only human intemperance which is not proper to nature.

Proverbs 6:8 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 6:8

"Go to the bee." Run to the church and learn the works of light which are done in it, and how the church in holiness accomplishes what it does. See how sensible and chaste it represents itself before kings and private citizens alike. Both the rich and the poor respect its prescription for their own salvation—although it is certainly weak and despised in this world. But when the church puts its faith in Christ it is exalted. In Christ, in fact, there is a rich and luxurious banquet for the time which he has appointed. The church does not look so much at what is present but rather envisions plans for the future. It prepares supplies in the summer and stores a great crop at harvest. Notice, I say, how the bee is solicitous about the future. You also should enjoy security in this life, but be careful lest, with the coming of winter, your house may be found empty and deprived of food. Notice how the bee treats everyone equally: not only is it useful to kings but to private citizens as well. Its medicine cures both alike; it serves nature but does not look for reward. You also should imitate it by valuing not so much the person but the nature of the works done. And does the bee have any beauty in its body? Not at all! For this reason, in order that lazy people might not find excuses in their weakness, Solomon chose the weakest among animals so that he might take away from them any excuses. The bee is pleasing to everybody, even to those who have no means or properties. Every day in the fields and in the cities we hear everyone speak countless praise of this insect.

Proverbs 6:8 — HOMILIES CONCERNING THE STATUES 12:5

For example; the ant is industrious, and performs a laborious task. By giving heed then, thou wilt receive the strongest admonition from this animal not to indulge in sloth, nor to shun labour and toil. Therefore also the Scripture has sent the sluggard to the ant, saying, "Go to the ant, thou sluggard, emulate his ways, and be wiser than he." Art thou unwilling, he means, to learn from the Scriptures, that it is good to labour, and that he who will not work, neither ought he to eat? learn it from the irrationals! Do thou then likewise receive from this animal the best exhortation to industry; and marvel at thy Lord, not only because He hath made heaven and the sun, but because He hath also made the ant. For although the animal be small, it affords much proof of the greatness of God's wisdom. Consider then how prudent the ant is, and consider how God hath implanted in so small a body, such an unceasing desire of working! But whilst from this animal thou learnest industry; take from the bee at once a lesson of neatness, industry, and social concord! For it is not more for herself than for us, that the bee labours, and toils every day; which is indeed a thing especially proper for a Christian; not to seek his own things, but the things of others. As then she traverses all the meadows that she may prepare a banquet for another, so also, O man, do thou likewise; and if thou hast accumulated wealth, expend it upon others; if thou hast the faculty of teaching, do not bury the talent, but bring it out publicly for the sake of those who need it! Or if thou hast any other advantage, become useful to those who require the benefit of thy labours! Seest thou not that for this reason, especially, the bee is more honoured than the other animals; not because she labours, but because she labours for others? For the spider also labours, and toils, and spreads out his fine textures over the walls, surpassing the utmost skill of woman; but the creature is without estimation, since his work is in no way profitable to us; such are they that labour and toil, but for themselves!

Proverbs 6:11 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 6:11

"And poverty will come upon you like an evil traveler, and want like a good runner." Nothing is worse than poverty. It comes immediately to the idle and even overtakes strong runners in its speed. Poverty is just like need: poverty is lack of knowledge; need is lack of virtue. Can you see the absolute excellence of work? Will you not be taught by instinct? Learn then from an attempt at doing something. Or, do you want to appear even more irrational? Then run away from poverty. Is work at first difficult? Then look to its results. Is idleness sweet? Then consider what comes out of it in the end. So let us not look at the beginning of things, but let us also see where they end up. The one who goes out of his house does not want to stop along the way, but already at the beginning of his journey is thinking about the end. Because he starts out this way, his beginning will bring him to the end. But you do quite the opposite.

Proverbs 6:14 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 6:14

"All the time this kind of man stirs up troubles in the city." Indeed! The words "all the time" are quite strong! In fact, even when such a person intends to command something good, his method of command is still full of suspicion. He leads people to fight and troubles secure cities with riots. This kind of a person has no peaceful spirit, nor has he listened to Jesus, who said, "How blessed are the peacemakers."

Proverbs 6:17 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 6:17

"A proud eye, an unjust tongue, hands that shed just blood." He [Solomon] emphasizes evil actions through members of the body used wickedly. As the eye, the tongue and the hands act in the body, in the same manner reflection, impulse and decision act in the soul. And, he [Solomon] did not enumerate these things to us without reason, but in order that we might learn to be moderate through them. Those who, while drinking the blood of the Lord, yet remain polluted with iniquity are shedding the blood of the just.

Proverbs 6:18 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 6:18

"A heart that forges evil thoughts." Indeed, since the heart was impure, it also made the limbs impure, so that it shed the poison to its extremities.… By "brothers" he [Solomon] means those who have obtained the grace of adoption and are subjected to Christ our father. When unjust or lustful thoughts come to them, these thoughts try to trouble them. In fact, they inflame them to anger which causes hatred, and to evil desires which bring about immoral actions.

Proverbs 6:30 — HOMILIES CONCERNING THE STATUES 10:11

For not every sin brings the same penalty; but those which are easiest to be amended, bring upon us the greatest punishment: which indeed Solomon intimated, when he said, "It is not wonderful if any one be taken stealing; for he stealeth that he may satisfy his soul that is hungry; but the adulterer, by the lack of understanding, destroyeth his own soul." But what he means is to this effect. The thief is a grievous offender, but not so grievous a one as the adulterer: for the former, though it be a sorry reason for his conduct, yet at the same time has to plead the necessity arising from indigence; but the latter, when no necessity compels him, by his mere madness rushes into the gulph of iniquity. This also may be said with regard to those who swear. For they have not any pretext to allege, but merely their contempt.

Proverbs 6:32 — HOMILIES CONCERNING THE STATUES 10:11

For not every sin brings the same penalty; but those which are easiest to be amended, bring upon us the greatest punishment: which indeed Solomon intimated, when he said, "It is not wonderful if any one be taken stealing; for he stealeth that he may satisfy his soul that is hungry; but the adulterer, by the lack of understanding, destroyeth his own soul." But what he means is to this effect. The thief is a grievous offender, but not so grievous a one as the adulterer: for the former, though it be a sorry reason for his conduct, yet at the same time has to plead the necessity arising from indigence; but the latter, when no necessity compels him, by his mere madness rushes into the gulph of iniquity. This also may be said with regard to those who swear. For they have not any pretext to allege, but merely their contempt.

Proverbs 9:1 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 9:1

"Wisdom has built her house, and has set seven pillars." Since wisdom is the Son of God, once he became man he built his house, that is, the flesh from the Virgin. He [Solomon] calls the seven pillars "the spirit of God, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge and piety, the spirit of the fear of God," as Isaiah says. [Solomon] also calls the church "house" and the apostles "pillars." The wise individual is the one who is safe and self-sufficient, lacking nothing. As the house of wisdom is the church, the pillars are those who appear to be pillars in the church.

Proverbs 10:2 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 10:2

"Treasures bring no profit to the unrighteous." What then? Did not many avoid death by paying money? Certainly, but they did not get free from sin and in fact they prepared for themselves a life much worse than death. Therefore let us not put our confidence in wealth but in virtue. Indeed when justice comes to deadly sins, people are taken away by death. Would they not rather receive profit from being righteous than from treasures amassed on the earth, "where they grow rusty and moth-eaten, and thieves break in to steal them?" Thus, justice not only saves those who possess it but also leads many others to desire it, and always transports them from death to eternal immortality.

Proverbs 10:7 — AGAINST THE ANOMOEANS, HOMILY 6:3

"The memory of the just man will be praised." But he did not say this because he meant that the departed souls are helped by our praise. He said it because those who praise the departed derive the greatest benefits from remembering them. Since, therefore, we have so much to gain from keeping their memory sacred, let us not reject the wise man's words but rather let us heed them.

Proverbs 10:9-10 — Homilies on Ephesians 15

Absalom was a treacherous man, and "stole all men's hearts." And observe how great was his treachery. "He went about," it saith, "and said, `Hast thou no judgment?'" wishing to conciliate every one to himself. But David was guileless. What then? Look at the end of them both, look, how full of utter madness was the former! For inasmuch as he looked solely to the hurt of his father, in all other things he was blinded. But not so David. For "he that walketh uprightly, walketh surely"; and reasonably; he is one that manages nothing over-subtilely, the man who devises no evil.

Proverbs 10:25 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 10:25

"When the storm has passed by, the wicked are destroyed: the righteous, by avoiding it, are saved forever." When temptation attacks, the wicked easily sin. On the other hand, the righteous are saved for eternity when they conquer temptation through patience and a soul of gratitude toward God. Notice how safe righteousness is: the righteous are saved when they avoid evil, are on the defensive and stand firm constantly. The wicked, on the other hand, are thrown to the ground even when the disturbance or temptation has not attacked completely. Therefore those who ignore the just judgment of God easily sin.

Proverbs 11:7 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 9:7

"When a righteous man dies, hope does not perish." He hopes that his children will do well; he hopes to be provided with great things. This passage also transports us to thoughts of the resurrection or of our posterity. Or, since one who is righteous has delighted in all these things already, he will also enjoy their future consummation; or, finally, that he would have enjoyment of glory after death.

Proverbs 11:31 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 11:31

"If the righteous are saved with difficulty, where will the impious and sinners appear?" Consider that life is long, a lasting residence with many dangers. And he [Solomon] does not say these words about those who lived righteously. But if by any chance he said something about them, he would speak in the best of terms. Indeed if God has bestowed something upon us, what we have done with it will be examined, and who will be justified except the one who is purer than the sun? By "righteous" he [Solomon] means the one who organizes his life in righteousness. The one who hates God is "impious." The "sinner" is the one who acts wickedly.

Proverbs 12:4-5 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 12:4

When you are going to take a wife, do not only look for a companion in life but also for a companion in virtue. It is inevitable that the husband of a depraved wife perishes in the same way. Therefore look for virtue and not for money. And a well-behaved wife will become a crown of glory because she is strong; [whereas] an evil wife, as if a worm dwells inside her heart, will cause destruction gradually and silently. And what is even more dreadful is that this does not appear externally, but this sort of wife injects the poison inside and consumes an unhappy soul. In the opposite way, virtue adorns the one who follows it, whereas iniquity makes the iniquitous even more detestable. "The reflections of the righteous are judgments." They are, in fact, discreet and simple: either because the righteous always reflect on the judgments and commands of God or because they always turn judgments over inside their mind. Our mind sits like a judge, judging the different virtues and arguing with the opposing vices, approving one, condemning the other.

Proverbs 12:10 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 12:10

"The righteous has pity upon the soul of his animals." It is an exercise of human charity when someone, by means of his animals, becomes accustomed to show mercy upon his fellow human beings. Indeed he who has pity upon animals tends to have much more pity upon his brothers.… Do the righteous have pity upon the souls of their animals? Absolutely. Certainly it is necessary to convey benevolence toward them, so that there may be a greater exercise [of benevolence] toward fellow human beings. Indeed with good reason God ordered that we carry hurt animals and take back those that stray, and not to bind the mouth of an ox. He absolutely wants us to preserve the health of animals: in the first place for our sake, second, in order that they may provide us with their menial service. At the same time it is an exercise of benevolence and care. Indeed the one who has pity upon strangers has much more pity upon those who are familiar to him. And the one who has pity upon his servants has much more pity for his brothers. But you may say: an animal provides you with a profitable service, but with what does a brother provide you? He is helpful to you, I say, much more from the viewpoint of God. You can see that when we offer care such as we do for our animals we do not consider this demeaning. For, in doing so we are not only serving them but also ourselves.

Proverbs 13:8 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 13:8

"The redemption of the soul of a man is his own wealth." What are you saying? What do you mean by exalting so much wealth? First of all he [Solomon] did not speak about just any wealth but that which is produced through honest activities. Poverty is not, therefore, an evil thing. Rather, he says that no one who wants to may threaten someone who is poor; indeed how can some one terrify one who possesses nothing? For this reason this kind of life is devoid of afflictions. Or, maybe he [Solomon] calls "his own wealth" "righteousness" which snatches him away from death. So the one who is poor in virtue does not have a mind at peace when he suffers threats or the declaration of a punishment.

Proverbs 13:22 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 13:22

"A good man will inherit children's children." The verb "he will inherit" does not mean that he will take the inheritance from his sons; in fact, this would be the greatest curse. Rather, it means the opposite, that is, that he will transmit his riches to his posterity and will leave behind descendants. But the property of the ungodly is not transmitted to their sons but to those who can use them properly. Another interpretation may be: the mind, almost like a parent, generates good thoughts; and these become parents of similar actions.

Proverbs 14:1 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 14:1

"The wise women built up their homes." The church built its house with its patience and hope in Christ, that is, it has roused and restored those entering it with its doctrine and faith. "The foolish destroyed it with her own hand." This is the heresy which becomes the cause for their eternal death.

Proverbs 14:2 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 14:2

"He who walks straight, fears the Lord." Not just any fear makes people walk straight, but the fear of God.… A life provided with virtue is quite illustrious, but the addition of fear makes persons more religious.

Proverbs 14:29 — ON THE EPISTLE TO THE HEBREWS 19:5

Do you not see the athletes, how they exercise when they have filled the bags with sand? But there is no need for you to practice this. Life is full of things that exercise you and make you strong.… For it is said, "One who is long-suffering abounds in wisdom, but he who is small of soul is strongly foolish."

Proverbs 14:31 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 14:31

"He who slanders the poor irritates his own Maker." Here there are two sins: slander and opposition to the poor. Why does he irritate his Maker? His Maker certainly made him and made it easy for him to be subjected to a tongue of a slanderer. "He who really honors God has pity upon the needy." If God made the poor, why must the poor be pitied? Certainly I heard many saying: Is there any need to pity the poor man whom God would have not made poor if he loved him? How long will we play with our salvation? How long will we laugh at things in which the one who is wicked and loaded with countless sins should tremble and fear and be terrified? Tell me then whom God did favor: did he favor either Lazarus or the rich man? This is what ruins us, the fact that we easily slip into [bad] jokes.

Proverbs 15:1 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 15:1

"Anger even ruins the prudent: a soft answer turns away anger, but a painful word arouses rage." All things depend on our decision, certainly also to raise anger or to soothe. It is not the Lord who gets angry, but it is in our power to cause his anger or the opposite. And if anger even ruins the prudent, how much more will it ruin those about whom it was said [that] anger destroys the imprudent? And this certainly happens also to the prudent because of some negligence. But "a soft answer turns away anger," that is, a way of answering in open humility and without any harshness.

Proverbs 15:4 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 15:4

"Sanity of tongue is the tree of life." The tongue which does not sin by speaking makes use of sanity: indeed the illness of the tongue is its sin. The one who can check his tongue and does not sin with it is filled with the Holy Spirit.

Proverbs 15:17 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 15:17

"It is better the hospitality with vegetables." I will explain what [Solomon] says. If one fears God and also enjoys the benevolence of people, it is still better for him to have little property than an abundance. Indeed, pleasure is not in abundance, but abundance is in pleasure, as Hesiod says. One who neglects offenses settles the future judgments about them. A stupid person does nothing sensibly, whereas the judicious one directs, that is, displays actions of free opinion. Those who despise consulting other people about what must be done, despise advice. It then happens that those people, who think they are something when they are nothing, wander in error.

Proverbs 15:17 — HOMILIES ON GENESIS 45:1

When one invites to supper guests that are hungry and have an appetite, even if he lays a meager table it seems abundant owing to the anticipation of the guests who fall upon the dishes with great relish. In just the same way we too have confidence in your spiritual appetite and do not hang back, even if we have a poor and meager table, before laying it in customary manner before your good selves. This is what a certain sage also remarked: "Better a meal of vegetables with love than a beast from the manger with enmity," suggesting that love has a different view of what is set forth, and to its eyes ordinary things appear rich and scraps seem generous.

Proverbs 16:2 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 16:2

Besides being bright, certainly light (as it is) is conspicuous. As it does its work everyone observes it. In the same way, the humble person shows us in no small way what is right. For a contrite person will nevertheless excel in great things. But God does not desire to acknowledge the deeds of the proud.

Proverbs 16:5 — Homilies on the Gospel of John 9

Because nothing so alienates men from the lovingkindness of God, and gives them over to the fire of the pit, as the tyranny of pride. For when this is present with us, our whole life becomes impure, even though we fulfill temperance, chastity, fasting, prayer, almsgiving, anything. For, "Every one," saith the wise man, "that is proud in heart is an abomination to the Lord." Let us then restrain this swelling of the soul, let us cut up by the roots this lump of pride, if at least we would wish to be clean, and to escape the punishment appointed for the devil. For that the proud must fall under the same punishment as that (wicked) one, hear Paul declare; "Not a novice, lest being lifted up with pride, he fall into the judgment, and the snare of the devil." What is "the judgment"? He means, into the same "condemnation," the same punishment.

Proverbs 17:5 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 17:5

"He who laughs at the poor irritates his creator." Why? Because God is the creator of the poor. Who is so cruel, who is so inhuman, that when he should be moved to compassion he laughs instead? Certainly this too will have to be punished. That person will perish because he sins against the high and wise providence of God.

Proverbs 18:3 — HOMILIES ON GENESIS 22:12

"When the godless fall to the depths of evil, they lose all sense of respect." It is a terrible thing, you see, dearly beloved, a terrible thing to fall into the clutches of the devil. I mean, the soul then, as though caught in a net, and like a boar trapped in the mire, is likewise caught up in pleasure and, swept along by its evil habits, it loses all sense of the foul odor of its sins. Consequently, we must be awake and on our guard so as never to allow the evil demon any entrance at the outset, lest he cloud our reasoning, blind the sharp vision of our mind, and thus as if robbing us of sunlight render us unable to see the rays of the sun of justice and cause us to fall into the abyss.

Proverbs 18:4 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 18:4

"The word in the heart of man is a deep water, and a river and fountain of life spring forth." By "deep water" he [Solomon] means "abundant" water which can often produce many rivers instead of one. Or, he says: it contains it deeply hidden in itself. As water is immeasurable, so the word in the heart of the person who lives according to God is without limit. Therefore, he uses "word" for knowledge. This is the one in whose heart a fountain of water is made when he hears the words of Jesus. He [Solomon] then speaks of it "springing forth," raining upon or watering the fields which makes them fertile.

Proverbs 18:5 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 18:5

"It is not good to admire those who are impious," even though one of them has an important position or covers up what is right with persuasive speech. To admire the behavior of the impious is to sanction iniquity inspired by the devil.

Proverbs 18:17 — HOMILIES ON GENESIS 19:14

You see, when Cain was asked by the Lord, "Where is your brother Abel?" that was the time for him to confess his fault, fall on his knees, pray and ask pardon. At that point, however, he rejected the healing, whereas now, after the sentence, after all was over, after the accusation was leveled at him in a loud voice by the blood that had been shed, he made his confession only to gain nothing from it. That is why the inspired author also said, "He who accuses himself at the beginning of the speech is in the right." Accordingly, had Cain anticipated the Lord's accusation, perhaps he would have been granted some mercy on account of the Lord's unlimited goodness. I mean, there is no sin, no matter how grave, that can exceed his mercy provided we demonstrate our repentance at the proper time and beg pardon. "Cain said, 'My guilt is too great for me to be forgiven"—an adequate confession, but too late.

Proverbs 18:17 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 8:3.3-4

Therefore, beloved, when you commit sin, do not wait for another man to accuse you but, before you are accused and indicted, do you yourself condemn what you have done. Then, if someone accuses you later on, it is no longer a matter of your doing the right thing in confessing, but of your correcting the accusation which he makes. And so it is that someone else has said: "The just man begins his speech by accusing himself." So it is not a question of accusing but of being the first to accuse yourself and not waiting for others to accuse you. Peter certainly sinned gravely in denying Christ. But he was quick to remind himself of his sin and, before anyone accused him, he told of his error and wept bitterly. He so effectively washed away his sin of denial that he became the chief of the apostles and the whole world was entrusted to him.

Proverbs 18:19 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 18:19

"A brother helped by his brother is like a fortified and elevated city: and is as strong as a well fortified palace of kings." The disciples of Christ were of the same mind, like brothers, and were fortified like a royal palace surrounded by many walls as they helped each other. They were firm in their unity, and their mutual aid made them stronger and stronger.

Proverbs 18:19 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 3:1.3

Do you see the great strength which comes from concord? And do you see the great harm caused by contentiousness? A kingdom in revolt destroys itself. When two brothers are bound together and united into one, they are more unbreakable than any wall.

Proverbs 18:21 — BAPTISMAL INSTRUCTIONS 9:33-35

Christ makes the same point when he says, "By your own words you will be condemned, and by your words you will be justified."The tongue stands in the middle ready for either use; you are its master. So also does a sword lie in the middle; if you use it against the enemy, it becomes an instrument for your safety; if you use it to wound yourself, it is not the steel but your own transgression of the law that causes your death. Let us think of the tongue in the same way, as a sword lying in the middle. Sharpen it to accuse yourself of your own sins, but do not use it to wound your brother. Hence, God has surrounded the tongue with a double wall—with the barrier of the teeth and the fence of the lips—in order that it may not easily and heedlessly utter words it should not speak.

Proverbs 19:14 — HOMILIES ON ROMANS 23:13.1

Thus when a certain wise man saith, "It is by the Lord that a man is matched with a woman," he means this, God made marriage, and not that it is He that joineth together every man that cometh to be with a woman. For we see many that come to be with one another for evil, even by the law of marriage, and this we should not ascribe to God. But as He said Himself, "He which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they twain shall be one flesh." And this is what that wise man meant to explain. For since equality of honor does many times lead to fightings, He hath made many governments and forms of subjection; as that, for instance, of man and wife, that of son and father, that of old men and young, that of bond and free, that of ruler and ruled, that of master and disciple.

Proverbs 19:17 — HOMILIES ON REPENTANCE AND ALMSGIVING 7:6.23

Let us lend to God almsgiving so we may receive from him clemency in exchange. Oh, how wise is this statement! "Whoever has mercy upon the poor lends to God." Why did he not say, "Whoever has mercy upon the poor gives to God" instead of "lends"? Scripture recognizes our greediness; it understood that our insatiate desire, which looks longingly toward greediness, asks for an excess. This is why it did not say simply, "Whoever has mercy upon the poor gives to God," so you may not think that the recompense will be customary; rather, it said, "Whoever has mercy upon the poor lends to God." Since God borrows from us, then, he is our debtor. How do we want to have him, as judge or debtor? The debtor is ashamed before his lender; the judge does not put to shame the one who borrows.

Proverbs 20:6 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 20:6

A human being is of great value since he is made in the likeness of God. If he adds to this the practice of mercy in practical matters he then becomes an honorable man. He, who does this wisely and faithfully, finds the work [he was created to do].

Proverbs 20:9 — HOMILIES ON 1 CORINTHIANS 8:8

Shouldest thou then have gone all lengths in wickedness, yet say unto thyself, God is loving unto men and he desires our salvation: for "though your sins be as scarlet, I will whiten you as snow," saith He; and unto the contrary habit I will change you. Let us not therefore give up in despair; for to fall is not so grievous, as to lie where we have fallen; nor to be wounded so dreadful, as after wounds to refuse healing. "For who shall boast that he has his heart chaste? or who shall say confidently that he is pure from sin?" These things I say not to make you more negligent, but to prevent your despairing.

Proverbs 20:24 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 20:24

"The steps of man are directed by God." A mortal, that is a sinner [as such], cannot [of himself] know the ways of the Lord; in fact, since he is mortal, he has [of yet] neither died nor lived with Christ. Therefore in the journey to the kingdom of heaven the steps of man are directed by the Lord.

Proverbs 21:8 — HOMILIES ON THE GOSPEL OF JOHN 41

Wherefore we must cast out all wickedness from our souls, and never more contrive any deceit; for, saith one, "To the perverse God sendeth crooked paths"; and, "The holy spirit of discipline will flee deceit, and remove from thoughts that are without understanding." For nothing maketh men so foolish as wickedness; since when a man is treacherous, unfair, ungrateful, (these are different forms of wickedness,) when without having been wronged he grieves another, when he weaves deceits, how shall he not exhibit an example of excessive folly? Again, nothing maketh men so wise as virtue; it rendereth them thankful and fair-minded, merciful, mild, gentle, and candid; it is wont to be the mother of all other blessings. And what is more understanding than one so disposed? for virtue is the very spring and root of prudence, just as all wickedness hath its beginning in folly.

Proverbs 22:20 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 22:20

As human beings consist of body, soul and spirit, so also Scripture consists of the body of letters, by which the ignorant man is benefited; and that is called "manual instruction." Second, it consists of soul, that is, a higher meaning, which the one who is higher in learning understands. It also consists of spirit, that is, a more sublime and spiritual contemplation which those who are perfect understand and speak.

Proverbs 23:1 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 23:1

"If you sit at the dinner table of a prince, understand with prudence what is set before you." Christ is anticipated here as the prince. His table and food are the words of his doctrine and his eternal goods which he has prepared for those who love him. Each Christian sits at his dinner table. The one who understands with prudence what Jesus has taught with his works and words extends his hand, which means that with his works he begins to show that he is an imitator of Christ, made humble, a peaceful lover of all and patient in tribulations. The one who does not do this but instead gazes with eagerness at the pleasures of the world must give up any desire for eternal goods which at any rate he will never own. The pleasures of the world are characteristic of a false life, and those who love them will never enjoy eternal possessions.

Proverbs 23:27 — HOMILIES ON THE GOSPEL OF JOHN 87

He who gives to harlots is ridiculous and shameful, and will have many quarrels, and brief pleasure; or rather, not even brief, because, give what he will to the women his mistresses, they will not thank him for it; for, "The house of a stranger is a cask with holes." Besides, that sort of persons is impudent, and Solomon hath compared their love to the grave; and then only do they stop, when they see their lover stripped of all. Or rather, such a woman doth not stop even then, but tricks herself out the more, and tramples on him when he is down, and excites much laughter against him, and works him so much mischief, as it is not possible even to describe by words.

Proverbs 24:3 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 24:3-4

[Solomon] calls Christ wisdom, intelligence and reason. The house is [Christ's] church which he built and whose storerooms he filled with every kind of precious and splendid riches. The storerooms are the hearts of those who believe in Christ and live in imitation of him—those hearts, I mean, which abound in goodness in thoughts, words and deeds. For this reason, they are made worthy of eternal blessedness.

Proverbs 24:6 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 24:6

[Solomon] calls war a matter full of disorder, a matter in need of many hands. Or, he may be warning us not to rush to war inconsiderately. Behold, he says, When a decision must be taken, is it not always beneficial to have wisdom in the middle of things?

Proverbs 24:11 — ON THE EPISTLE TO THE HEBREWS 10:9

"Redeem those who are ready to be slain; spare no effort." [Solomon] did not say, "Enquire curiously, and learn who they are," and yet for the most part they who are led away to execution are wicked. This especially is charity. For he that does good to a friend does it not altogether for God's sake; but he that does good to one unknown acts purely for God's sake. Do not spare your money; even if it is necessary to spend all, yet give.But we, when we see persons in extreme distress, bewailing themselves, suffering things more grievous than ten thousand deaths, and oftentimes unjustly, we [I say] are sparing of our money and unsparing of our brothers. We are careful of lifeless things but neglect the living soul!

Proverbs 24:21 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 24:21

"Fear God, my son, and the king," that is, fear Christ, the true God and king. Or by "king" [Solomon] means the one who, before ruling over others, rules himself. "Do not be disobedient to any of them." Indeed, the one who denies respect to the king elected by God dishonors God. The impious will be immediately punished: certainly nobody knows that hour or day. Often for those still living an unexpected punishment is taken. Therefore only the judge knows the opportunity and reason of the punishment to be inflicted, or somebody who is a very close friend. So never have a friend except for the Lord and the king: certainly if they are not friends of the Lord and the king, they are their enemies. In truth, do not consider as friends those who are not the friends of the king and the Lord.

Proverbs 26:11 — HOMILIES ON GENESIS 6:2

Don't you know that people so unconcerned about their own salvation and vacillating between attention to it and headlong course into the devil's net are compared in sacred Scripture with dogs? It says, remember, "The person who turns away from his sin and then goes back to it is like a dog returning to its vomit."

Proverbs 26:12 — COMMENTARY ON ISAIAH 5:21

This is not a small fault either to consider oneself wise and to refer everything back to one's own judgment.… Paul addresses this same reproach to the pagan philosophers: "Professing to be wise, they become fools." This is the reason for their folly. The author of the Proverbs said on his part, "Do you see a man wise in his own eyes? There is more hope for a fool than for him." Again, it is Paul who gives this advice: "Do not be wise in your own opinion."

Proverbs 26:27 — HOMILIES ON THE GOSPEL OF JOHN 51

Such a thing is malice! it will give way to nothing, it looks to one thing only, and that is, to destroy the person against whom it plotteth. But what saith the Scripture? "Whoso diggeth a pit for his neighbor, shall fill into it himself." Which was the case then. For they desired to kill Him, to stop, as they thought, His preaching; the result was the opposite. For the preaching flourishes by the grace of Christ, while all that was theirs is quenched and perished; they have lost their country, their freedom, their security, their worship, they have been deprived of all their prosperity, and are become slaves and captives. Knowing then this, let us never plot against others, aware that by so doing we whet the sword against ourselves, and inflict upon ourselves the deeper wound. Hath any one grieved thee, and desireth thou to avenge thyself on him? Avenge not thyself; so shalt thou be able to be avenged; but if thou avenge thyself, thou art not avenged. Think not that this is a riddle, but a true saying. "How, and in what way?" Because if thou avenge not thyself on him, thou makest God his enemy; but if thou avenge thyself, no longer so. "Vengeance is Mine, I will repay, saith the Lord."

Proverbs 27:1 — HOMILIES CONCERNING THE STATUES 20:22

Let us not then be procrastinating till to-morrow. For we "know not what the next day may bring forth;" nor let us say, "we shall conquer this habit by little and little;" since this little and little will never come to an end. Wherefore, dismissing that excuse, we should say, "If we do not reform the practice of swearing to-day, we will not leave off till we do, though ten thousand things were to press us; though it were necessary to die, or to be punished, or to lose all we have; we will not give the devil the advantage of slackness, nor the pretext of delay." Should God perceive thy soul inflamed, and thy diligence quickened, then He also Himself will lend His assistance to thy reformation!

Proverbs 28:1 — HOMILIES CONCERNING THE STATUES 8:3

For such is the nature of sin, that it betrays whilst no one finds fault; it condemns whilst no one accuses; it makes the sinner a timid being; one that trembles at a sound; even as righteousness has the contrary effect. Hear, at least, how the Scripture describes this cowardice of the former, and this boldness of the latter. "The wicked flee when no man pursueth." How doth he flee when no man pursueth? He hath that within which drives him on—an accuser in his conscience; and this he carries about everywhere; and just as it would be impossible to flee from himself, so neither can he escape the persecutor within; but wherever he goeth, he is scourged, and hath an incurable wound! But not such is the righteous man. Of what nature then is he? Hear: "The righteous is bold as a lion!" Such a man was Elias. He saw, for instance, the king coming towards him, and when he said, "Why is it that thou pervertest Israel?" he answered, "I pervert not Israel, but thou and thy father's house." Truly, the just man is bold as a lion; for he stood up against the king just as a lion doth against some vile cur.

Proverbs 28:14 — HOMILIES ON GENESIS 30:15

Let your requests be spiritual … let your mind be alert, let your attention be concentrated on the words. Ask for the kind of things it is usual to ask of God so that you may gain what you ask. To the same end maintain your constant vigil, alert, keeping your attention undimmed, no yawning or switching your mind in one direction and another, but working out your salvation in fear and trembling. "Blessed is the person," Scripture says, remember, "whose piety puts him in awe of everything."

Proverbs 30:33 — COMMENTARY ON THE PROVERBS OF SOLOMON, FRAGMENT 30:33

"Squeeze out the milk, and it will be butter." Squeeze out faithfully the two Testaments of Christ, and you will find the commandments to be as milk. Once you have been nourished with them, you may be transformed into perfect and faithful bread.

Proverbs 31:6 — HOMILIES ON GENESIS 29:6

"Let people in distress have wine and those in pain strong drink," which shows that nothing can prove such a good remedy for depression as recourse to this, aside from the fact that in some cases intemperance undermines the benefit coming from it.

Proverbs 31:6 — HOMILIES ON EPHESIANS 19:5.17

Wine has been given us for cheerfulness, not for drunkenness. Whereas now it appears to be an unmanly and contemptible thing for a man not to get drunk. And what sort of hope then is there of salvation? … Wouldest thou know where wine is good? Hear what the Scripture saith, "Give strong drink unto him that is ready to perish, and wine unto the bitter in soul." And justly, because it can mitigate asperity and gloominess, and drive away clouds from the brow. "Wine maketh glad the heart of man," says the Psalmist. How then does wine produce drunkenness? For it cannot be that one and the same thing should work opposite effects. Drunkenness then surely does not arise from wine, but from intemperance. Wine is bestowed upon us for no other purpose than for bodily health; but this purpose also is thwarted by immoderate use. But hear moreover what our blessed Apostle writes and says to Timothy, "Use a little wine for thy stomach's sake, and thine often infirmities."

Psalms 1:4 — HOMILIES CONCERNING THE STATUES 8:4

Hear then how the prophet intimates both these particulars. "The ungodly," saith he, "are not so, but are like the chaff which the wind scattereth away from the face of the earth." For even as chaff lies exposed to the gusts of wind, and is easily caught up and swept along, so is also the sinner driven about by every temptation; for whilst he is at war with himself, and bears the warfare about with him, what hope of safety does he possess; betrayed as he is at home, and carrying with him that conscience, which is a constant enemy?

Psalms 4:1 — COMMENTARY ON THE PSALMS 4:2-3

Prayer is no small bond of love for God, developing in us the habit of converse with him and encouraging the pursuit of wisdom.… We are, however, not as aware as we should be of the benefit of prayer, for the reason that we neither apply ourselves to it with assiduity nor have recourse to it in accord with God's laws. Typically, when we converse with people of a class above us, we make sure that our appearance and gait and attire are as they should be and dialogue with them accordingly. When we approach God, by contrast, we yawn, scratch ourselves, look this way and that, pay little attention, loll on the ground, do the shopping. If on the contrary we were to approach him with due reverence and prepare ourselves to converse with him as God, then we would know even before receiving what we asked how much benefit we gain.… [In receiving prayer] God, after all, looks not for beauty of utterance or turn of phrase but for freshness of spirit; even if we say what just comes into our mind, we go away with our entreaties successful.… Often we do not even need a voice. I mean, even if you speak in your heart and call on him as you should, he will readily incline toward you even then. In this way was Moses also heard, in this way also Hannah. No soldier stands by to scare people away, no bodyguard to cut short the proper moment; he is not the one to say, "Now is not a good time to make your approach, come back later." Rather, when you come, he stands listening, even if it is lunchtime, even if dinnertime, even if the worst of times, even if in the marketplace, even if on a journey, even if at sea, even if inside the courtroom before a judge, and you call on him, there is no obstacle to his yielding to your entreaty as long as you call on him as you should … being of sober mind and contrite spirit, approaching him in a flood of tears, seeking nothing of this life, longing for things to come, making petition for spiritual goods, not calling down curses on our enemies, bearing no grudges, banishing all disquiet from the soul, making our approach with heart broken, being humble, practicing great meekness, directing our tongues to good report, abstaining from any wicked enterprise, having nothing in common with the common enemy of the world—I mean the devil, of course.… This is the way you should be righteous; and being righteous you will be heard, since you have such an advocate.

Psalms 4:1 — COMMENTARY ON THE PSALMS 4:3

The inventiveness and resourcefulness of God are demonstrated particularly in this, not only in his bringing on tribulations but also in providing great relief from it while they linger. This also demonstrates God's power; it renders the sufferers more resigned when there is space for consoling the distressed spirit; the distress is not relieved, stiffening as it does the lax spirit and ridding it of indifference.

Psalms 4:2 — COMMENTARY ON THE PSALMS 4:6

"Futile" is the word used of that thing that is empty, when there is something in name but nothing in substance. The Greeks have many names for their gods but not a trace of substance; so too in many other matters: wealth has a name but not a trace of substance; glory has a name but not a trace of substance; power has a name, and the name remains unsupported by fact. So who would be so heedless as to go in search of bare names of things and pursue hollow things that one ought avoid? Are not the pleasures and prosperity of life things of that kind? Do they not all mislead and deceive? Even if you cite glory and wealth and power, they are all futility. Hence Ecclesiastes also said, "Vanity of vanities, all is vanity." This is the very reason the inspired author is distressed, seeing such absurdity in life. I mean, it is like this: if you saw someone avoiding the light to seek out darkness, you would say, "Why are you doing this strange thing?" So too the inspired author: "Why do you love futility and seek falsehood?"

Psalms 4:3 — COMMENTARY ON THE PSALMS 4:7

So, why is it, you ask, that many people are not heard? On account of the inappropriate requests they make. You see, in this case not to be heard is better than to be heard. So even if we were heard, we would not be happy about it; whereas even in the cases we were not heard, we would give praise even on that account. In other words, on the one hand, when we make inappropriate requests, we are better off for not getting them; on the other, when our asking is indifferent, God beguiles us into entreating him by delaying the response, which is no little gain.… So let us not desist when we are not heard, nor be distraught nor become numb, but persist with entreaty and request. God, after all, does everything for the best.

Psalms 4:4 — COMMENTARY ON THE PSALMS 4:7-8

He does not dismiss anger, note, for it is useful, nor does he eliminate wrath, this too proving helpful, after all, in dealing with wrongdoers and the negligent. Instead, he speaks of wrongful anger, irrational wrath.… In other words, it is all right to be angry for good reason, as Paul too was angry with Elymas, and Peter with Sapphira. Yet I would not class that as anger pure and simple but as right thinking, solicitude, good management. A father too is angry with his son, but out of care for him. In the former case the one settling scores gives way to anger rashly, whereas in the latter case the one who sets at right anothers' behavior is the mildest person of all. Because God, too, whenever he is said to be angry, is angry not to take personal vengeance but to correct us. Let us also, accordingly, imitate this. Taking action against people in this way, after all, is divine, whereas the other way is human. God differs from us, however, not only in being angry for good reason but in the fact that anger in God is not a passion.So let us too not be angry rashly. Anger, you see, has been instilled in us for a reason, not for sinning but for checking others in their sin, not for it to become a passion and an affliction but for it to prove a remedy for passions.… This is the kind of thing anger is, a useful instrument for stirring up our tardy spirits, for imparting energy to the soul, for rendering us more concerned in our reaction to the fate of the wronged, for moving us to action against conspirators. This is precisely the reason he says, "Be angry, and do not sin."

Psalms 4:5 — COMMENTARY ON THE PSALMS 4:9

Seek after righteousness, make an offering of righteousness: this is the greatest gift to God, this an acceptable sacrifice, this an offering of great appeal, not sacrificing sheep and calves but doing righteous things.… This sacrifice requires no money, no sword, no altar, no fire; it does not dissolve into smoke and ashes and smells; rather, the intention of the offerer suffices. Poverty is no impediment to it nor indigence a problem, nor the place nor anything else like that; instead, wherever you are, you are fit to offer sacrifice, you are priest, and altar, and sword and victim. This, you see, is what things of the mind and spirit are like. They enjoy greater facility; they have no need of outside prompting.… Whom is there left to fear if you have God as your ally? No one. Now, this is no little virtue, having confidence in him, putting trust in him. But along with righteousness he also asks this virtue of us, to put our trust in him to hope in him, to place no confidence in things of this life but rather detach ourselves from everything and fix our minds on him. After all, the things of the present life are like dreams and shadows and have even less substance than they do, appearing and departing at the same time; when present they cause their possessors awful worry. Hope in God, [by contrast], is immortal, unchangeable, immovable; it is subject to no alteration, stands firm and steady and renders unassailable the one who professes it in all diligence and with a proper disposition.

Psalms 4:6 — COMMENTARY ON THE PSALMS 4:9

The speakers are those who, in some cases, distort the providence of God; in other cases they are people given over to pleasure, indulgence and luxury, notoriety and naked power. In their lives of such things as these they ask, Where are the good things from God? I am in poverty, and illness and hardship, at death's door, the victim of contumely and abuse, while my neighbor enjoys the good life, luxury, influence, reputation and money. Some people look only for these things, bypassing things really worthwhile, as I say, virtue and a love of wisdom, whereas others, as I mentioned above, on those grounds distort the providence of God in asking, Where is God's providence? Our lives are in such a mess, most of us are in need and poverty and at the end of our tether. What evidence is there of loving care? Those saying this, you see, behave exactly like someone struggling to see the sun in the unwavering brightness of midday and calling the light in question.

Psalms 4:7 — COMMENTARY ON THE PSALMS 4:10

He did not say simply, "You have made me the gift of joy" but "of heart," suggesting that the joy is not in external things, not in … gold or silver, not in clothing or groaning tables, not in the extent of sovereignty or the size of one's house. Such joy is not of heart but of eyes only. Many people with these possessions, at any rate, think life not worth living; they carry around with them in their soul a furnace of despondency, exhausted by the multitude of concerns and oppressed by unceasing apprehension.… If present realities give you joy, and you learn God's providence from them, gain a greater and deeper learning from future realities, for the reason that they are better, more stable and permanent. You see, if you believe God's providence takes the form of you being in wealth and prosperity, let your having wealth in heaven bring you much more to this conviction. If, however, you inquire, "Why is it that these things are kept in store in hope and are not immediately obvious?" I should give this reply, that we believers regard the objects of hope to be more obvious than those that are obvious; such, after all, is the certainty of faith. But if you were to inquire again, "Why is it that we do not gain rewards here and now?" I should give this reply, that the present is the time for struggles and contests, the future is the time for wreaths and laurels. And this is an effect of God's providence, the gathering together of difficulties and sweat in this brief and passing life, on the one hand, and on the other the continuance of laurels and wreaths throughout an everlasting and ageless eternity.

Psalms 4:8 — COMMENTARY ON THE PSALMS 4:11-12

Nothing, you see, is so calculated to bring peace as knowledge of God and possession of virtue, banishing afar conflict of the passions and not allowing one to be at odds with oneself. Unless … you enjoy this kind of peace, then no matter if you are at peace abroad and no enemy assaults you, you are more miserable than the most embattled people in the world. You see, neither Scythians, nor Thracians, nor Indians, nor Moors nor any other hostile races are capable of mounting such a conflict as an uneasy conscience gnawing at your soul, as untamed desire, as love of money, lust for power, addiction to mundane affairs.… Jealous, slanderous, greedy and rapacious people, you see, carry around with them everywhere this warfare, bearing within them enemies lying in ambush. No matter where they retreat to, they cannot avoid conflict; even if they stay at home and go to bed, they are under attack from clouds of arrows, disturbances more violent than pounding seas, massacres and uproar and lamentation and other calamities more disastrous than those occurring in battle. Righteous persons, on the contrary, are not in this predicament; rather, in their waking hours they enjoy life, and in nighttime they take their rest with great satisfaction.

Psalms 5:1 — COMMENTARY ON THE PSALMS 5:2-3

If you say, "Give ear to my words," utter those words that come from a gentle and loving person, containing nothing of the devil.… A supplicant, in fact, does not employ the language of an accuser.

Psalms 5:3 — COMMENTARY ON THE PSALMS 5:3

Let those heed this who come to prayer only after countless activities.… "One must precede sunrise in giving you thanks," Scripture says, remember, "and entreat you before the dawning of the day." Now, you would not tolerate someone inferior to you preceding you in giving homage to the emperor; in this case, however, while the soul pays homage you are asleep, and you yield pride of place to creatures and do not anticipate the whole of creation that is made for you. You do not give him thanks; instead, when you get up, you wash your face and hands but ignore the fact your soul is uncleansed. Do you not realize that as the body is cleansed with water, so the soul is with prayer? So wash your soul before your body. Many evil stains besmirch it; expunge them by prayer. If, in fact, we hedged our mouth around in this fashion, we should lay a fine foundation for daily life.

Psalms 5:7 — COMMENTARY ON THE PSALMS 5:4

Since, you see, the church has been gathered together out of such people—pagans, soothsayers, murderers, sorcerers, liars, cheats—it said, "you hate and abhor," indicating that it was not due to its righteousness and good deeds but to God's lovingkindness that it had been rescued from them and led into the precincts. So [the church] added, "I, on the contrary, in the abundance of your mercy, shall enter your house." I mean, in case someone should say, "So how is it that you, who are guilty of this and that, are saved?" it mentioned the manner of salvation: it was due to God's wonderful lovingkindness, to his ineffable goodness.

Psalms 5:8 — COMMENTARY ON THE PSALMS 5:4-5

There is … a human righteousness that depends on external laws, but it is inferior, possessing nothing perfect and complete, arising from human deliberation. It is your righteousness, on the contrary, that I seek, that has come down from you and leads up to heaven.… The present life, you see, is a way on which guidance from on high is required. I mean, if we want to enter a city, we need someone to show us the way; much more if we are to travel to heaven do we have need of grace from above to point out and determine the way and guide us on it. There are many paths to lead us astray, after all. Hence let us hold God's right hand.

Psalms 5:9 — COMMENTARY ON THE PSALMS 5:5

Make sure your mouth is not a grave but a treasury. Treasuries, you know, differ markedly from graves: the latter corrupt what they receive; the former preserve it. Accordingly, keep for yourself the wealth that lasts forever, the search for wisdom, nothing fetid or rotting.

Psalms 5:11 — COMMENTARY ON THE PSALMS 5:5

Other joys, at any rate, are no better than flowing steams, no sooner seen than gone by. The happiness that is from God, by contrast, remains steady and has firm roots, is both ample and lasting, interrupted by no unforeseen circumstance but rendered more elevated by the very obstacles themselves.

Psalms 5:11 — COMMENTARY ON THE PSALMS 5:5-6

Someone who takes pride in the things of this life is no different from people enjoying themselves in dreams. What human thing is it, after all, tell me, of such a kind as to permit one to boast? Strength of body? But that is not an achievement of our willing, and hence is no grounds for boasting, especially since the body weakens and collapses in a flash, and the strong person suffers from the effects of not using it properly. This can also be said of the bloom of youth and a shapely figure, of riches, of power, of luxury, and of all the things of this life. To boast in God, on the contrary, and in love for him, is a greater honor than all others and a distinction outshining diadems beyond telling, even if the one boasting is in prison. This honor is not interrupted by disease, by old age, by the pressure of affairs, by variety of seasons, by death itself, at which times instead it shines more brightly.

Psalms 5:12 — COMMENTARY ON THE PSALMS 5:12

This victory wreath is woven of mercy, as David says elsewhere, "Who crowns you with mercy and compassion." It is also woven of righteousness, as Paul says, "Hereafter there is set aside for me the wreath of righteousness." It is also a wreath of grace, as another author says, "She will defend you with a wreath of graces." Yet it is also a wreath of honor, as Isaiah says, "there will be the wreath of hope, woven of honor." The wreath, you see, has all these attributes—lovingkindness, righteousness, grace, honor, comeliness. The gift, after all, comes from God, offering a grace of many hues. It is also a wreath proof against corruption, as Paul says, "Whereas their purpose is to gain a corruptible wreath, ours is incorruptible."

Psalms 5:12 — COMMENTARY ON THE PSALMS 5:6

What harm, after all, could come to you from the mockery of human beings, even the whole world, when the Lord of the angels praises and extols you? Just as, consequently, should he not bless you, no matter if all the inhabitants of earth and sea sang your praises, it would do you no good. So make it the complete object of your attention that he extol you, that he bestow the crown. If this were the case, we should be the most exalted people of all, even if we were in poverty, if failing health, at death's door.

Psalms 6:1 — COMMENTARY ON THE PSALMS 6:1

When you hear of anger and rage in God's case, do not get the idea of anything typical of human beings; the words, you see, arise from considerateness. The divine nature, after all, is free of all these passions.

Psalms 6:2 — COMMENTARY ON THE PSALMS 6:5

He constantly invokes this word Lord as though adducing some claim to pardon and grace. This, after all, is our greatest hope, his lovingkindness beyond telling, and the fact that he is such a one as to be ready to pardon.

Psalms 6:5 — COMMENTARY ON THE PSALMS 6:4

[When the psalmist says] "for in death there is no one to remember you," [he is] not implying that our existence lasts only as far as the present life: perish the thought! After all, he is aware of the doctrine of resurrection. Rather, it is that after our departure from here there would be no time for repentance. For the rich man praised God and repented, but in view of its lateness it did him no good. The virgins wanted to get some oil, but no one gave any to them. So this is what this man requests, too, for his sins to be washed away in this life so as to enjoy confidence at the tribunal of the fearsome judge.

Psalms 6:6 — COMMENTARY ON THE PSALMS 6:4

Let those who have beds of silver listen to what the bed of the king was like: not jewel-encrusted or gilt but washed with tears. His were not nights of repose but nights of mourning and lamenting. Many cares would beset him at night, a time that all people devote to rest but that he would devote to confession, lamenting the more earnestly then. You see, while it is always good to weep, it is particularly so at night, when no one resists this wonderful experience, but given good will one is able to give free rein to it. Those who have tried what I speak of know the great elation stemming from such a flood of tears. Tears like this can extinguish an unquenchable fire, can stem the flood sweeping us to our condemnation. Hence Paul too wept night and day for three years, correcting unnatural passions. Far from correcting our own, we give ourselves over to merriment and indulgence and bury the night in utter stupor. Some are sunk in a sleep resembling death, while others pass sleepless nights more dire than death, devising fraud and usury and other schemes at that time. Not so are sober people, tending their souls' welfare, applying their tears like a shower, promoting the growth of virtue. The bed that receives tears like that gives no access to any evil or licentiousness. The person who sheds such tears places no value on things of the earth and instead frees the soul from any siege, rendering the mind clearer than the sun. Do not think I am directing these remarks only to monks; in fact, the exhortation is for people in the world as well, and for them more than the others, they after all being in particular need of the remedy of repentance. The one uttering groans like this will rise with spirit in better condition than a calm haven, expelling every passion; such a one, filled with great joy, will approach the house of God in confidence, will converse with neighbors pleasantly, no anger lurking within, after all no lust inflamed, no hankering after possessions, no envy, nothing else of this kind. All these passions, you see, like savage beasts lurking in their dens, those groans and tears in the night succeeded in taming.

Psalms 6:7 — COMMENTARY ON THE PSALMS 6:5

Our life is a struggle, and our existence beset with countless foes who prove to be stronger when we fall into sin. Hence we should do everything to escape their clutches and never come to terms with them; this, after all, is the surest path to insecurity. Paul touches on the horde of those enemies in saying, "Our wrestling is not with flesh and blood but with the powers and the authorities and the cosmic rulers of darkness of this age." Since, then, the horde of enemies is of this kind, we must constantly be on the alert and avoid the assault of sin.

Psalms 6:10 — COMMENTARY ON THE PSALMS 6:6

It is as if we saw someone about to fall down a cliff and stopped him with the words, "Fellow, where are you heading? A cliff lies in front of you," just so does this author demand that the evil people reverse their course. Likewise, too, unless you were quick to restrain a galloping horse, it would soon be lost. Likewise, too, when as frequently happens the poison of some serpent spreads through the whole of the body, physicians very promptly stop its spreading further, canceling its harmful effect. In exactly the same way do we behave, very promptly checking the evil in us lest it develop further and aggravate the ailment. The wounds of sin, you see, get worse when neglected, and the effects of disease and ill health do not stop short at wounds but even bring about undying death; similarly, if we dealt with small beginnings at the outset, greater consequences would not develop.… Accordingly, let us not be indifferent to the slightest sins but suppress them with great severity.

Psalms 7:1 — COMMENTARY ON THE PSALMS 7:3

David wrote the psalm, offering songs of thanksgiving to God.… Not in Hushai, nor in human wisdom, nor in that man's shrewdness nor in my advice but "in you have I hoped." Let us therefore act likewise: even if some achievement comes to us through human beings, let us give thanks for them to God, both for the benefits that fall to us through our own means as well as through others.… See the wonderful frame of mind with which he speaks, which was customary with him. He did not say, note, "O Lord God," but "O Lord my God"; and elsewhere, "O God, my God, I look for you at break of day." … This is the way God acts with righteous people, and being God of everyone equally he says he belongs to righteous people individually. "I am the God of Abraham, the God of Isaac, the God of Jacob."

Psalms 7:2 — COMMENTARY ON THE PSALMS 7:3

For proof that the devil is called a lion in Scripture, listen to it saying, "Your enemy the devil prowls around like a lion roaring and looking for someone to devour." And this inspired author himself says elsewhere, "You will tread on the lion and the serpent." This beast is wily, you see; but if we are on the alert, this lion and serpent will be less than dirt in importance, neither will it mount an assault against us directly, but if it does mount an assault, it will be trodden on. "Walk on snakes and scorpions," Scripture says, remember. He goes around in an awful rage, in fact, like a lion; but if he attacks those who have Christ, and his cross on their forehead, and the fire of the Spirit and the lamp that is never spent, he will not succeed even in looking them in the eye but will turn tail, not daring even to face about. And for you to learn that the words are not from and bubble, consider, pray, the example of Paul. I mean, he too was human, but this lion had a such a healthy respect for him as to shun his garments and his shadow. Rightly so: he could not bear the fragrance of Christ emanating and ascending from him and had not the strength to raise his eyes to the lamp of his virtue.

Psalms 7:3 — COMMENTARY ON THE PSALMS 7:3

This must everywhere be our concern, not simply to pray but to pray in such a way as to be heard. It is not sufficient that prayer effects what is intended, unless we so direct it as to appeal to God. For the Pharisee too prayed and achieved nothing, and again the Jews prayed but God turned away from them in their prayer. They did not pray, you see, as they should have prayed. Hence we were bidden to pray the prayer most likely to be heard.… Being heard happens in this fashion: first, of course, worthiness to receive something; then, praying in accordance with God's laws; third, persistence; fourth, asking nothing earthly; fifth, seeking things to our real benefit; sixth, contributing everything of our own.

Psalms 8:1 — COMMENTARY ON THE PSALMS 8:1

"How wonderful your name." Through this name, in fact, death was dissolved, demons imprisoned in bonds, heaven opened, gates of paradise thrown wide, the Spirit sent down, slaves made free, enemies become sons, strangers become heirs, human beings become angels. Why speak of angels? God became man, and man became God; heaven accepted the nature from earth, earth accepted the one seated on the cherubim along with the angelic host. The wall was removed, the partition dissolved, what were separate were united, darkness was banished, light shone, death was swallowed up.

Psalms 8:3 — COMMENTARY ON THE PSALMS 8:6

And why did he not say "your hands" instead of "your fingers"? To show that visible things are a work requiring the least power, and the extraordinary aspect of creation, namely, that the stars hang there without falling; at any rate, though the very nature of the foundations required, not that they be suspended above but lie below, still the excellent Architect and Creator produced a surprise in making most of the visible things surpass the logic of nature.

Psalms 8:3 — COMMENTARY ON THE PSALMS 8:6-7

"What is it about human beings?" … Taking full account of such marvelous care and such wonderful providence on God's part, and the arrangements he put in place for the salvation of the human race, [the psalmist] is struck with complete wonder and amazement as to why on earth God considered them worthy of attention. Consider, after all, that all the visible things were for their sake. For them the design implemented from the time of Adam up to his coming; for them paradise, commandments, punishments, miracles, retribution, kindnesses after the Law; for them the Son of God became human. What could anyone say of the future they are intended to enjoy? So all those things are going through his mind when he says, to be thought worthy of such wonderful privileges, what must the human being be? I mean, if you consider what was done and is being done for their sake, and what they will enjoy afterwards, you will be stricken with awe, and then you will see clearly how this being is an object of such attention on God's part.

Psalms 8:5 — Homily on Acts 32

He has made us "a little lower than the angels," I mean, by reason of death: but even that little we have now recovered. There is nothing therefore to hinder us from becoming nigh to the angels, if we will. Let us then will it, let us will it, and having exercised ourselves thoroughly, let us return honor to the Father, and the Son, and the Holy Spirit, now and ever, world without end, Amen.

Psalms 9:2 — COMMENTARY ON THE PSALMS 9:2

This … is pleasure properly speaking; at least as far as all other things are concerned, they are pleasure in name only, bereft of substance. This lifts human beings above this world, this liberates the soul from the body, this gives it wings in heaven's direction, this elevates it above worldly things, this gives freedom from evil, and rightly so.… After all, people loving those other things are quickly if unwillingly brought to a point of oblivion since what they love perishes and wastes away. By contrast, this love is infinite, everlasting, possessing the greater pleasure and the greater gain; furthermore, the lover is encouraged by the fact that this will never be destroyed.

Psalms 9:3 — COMMENTARY ON THE PSALMS 9:3

Now, notice how he proclaims God's strength: "They will lose heart and perish before your face." Once more, on hearing "face," do not form an impression of anything bodily. At this point, in fact, he is suggesting God's power, his manifestation, the facility of his strength. Just as he says elsewhere, "He gazes on the earth and makes it tremble," so here too he says the same thing. His gaze, you see, is sufficient to destroy his enemies.

Psalms 9:4 — COMMENTARY ON THE PSALMS 9:3

He speaks in rather human terms by mentioning throne and seat, whereas the phrase "giving right judgment" is customary with God and expresses something remarkable of his essence. I mean, it is not something you can say in connection with human beings. They do not consistently give right judgments, you see, even if they are righteous over and over, ignorant as they are of what is righteous, sometimes from incompetence, sometimes from laziness. God, on the contrary, is free of all these impediments; knowing and willing a righteous verdict, he delivers it. So the phrase "you have sat on your throne" means God has judged, prosecuted, taken vengeance.

Psalms 9:5 — COMMENTARY ON THE PSALMS 9:3

You see how he has no need of weapons—sword, bows, arrows; rather, those things are mentioned in more human fashion. After all, God has only to censure, and those destined for punishment perish.

Psalms 9:6 — COMMENTARY ON THE PSALMS 9:3

God's anger is like that, you see: it razes and destroys everything. Or what another translator teaches us in saying "deserts," implying that he razed not only their inhabited places but also their uninhabited places, and laid waste their cities. Such, in fact, is the way the righteous person waged war, such the way he put down his foes, not employing light and heavy weapons but enjoying grace from God. Hence for him the war was glorious and famous, and his victory overwhelming.

Psalms 9:8 — COMMENTARY ON THE PSALMS 9:4

While the general judgment is reserved for that time, the particular is for this; after all, he puts many things into effect here and now lest the heedless form the impression that present realities do not fall under his providence. If, on the contrary, not everyone receives their crown in this life, do not be surprised. "He has prepared a day," remember, "on which he intends to judge the world," whereas for the present there is an arena, contest, struggles. Hence not everyone receives their just desserts; instead, rewards are reserved there for those who do well and punishments for those who fail.

Psalms 9:9 — COMMENTARY ON THE PSALMS 9:5

He did not say, note, "My armies have proved your refuge, or money or ramparts"; instead, "the Lord has proved a refuge for the poor." He personally established me in safety, he is saying; nothing, in fact, is equal to that refuge on the score of ease and security. The other refuges may be subject to scheming and cannot be found promptly and readily, but they are obstructed by time and place and countless circumstances; this, by contrast, you find close at hand, provided only you search for it diligently. "Even while I am talking to you, lo, I am at hand," remember; and "I am a God close by, not a God far off." Consequently, there is no need of running around or traveling about; rather, those sitting at home can gain this refuge.

Psalms 9:10 — COMMENTARY ON THE PSALMS 9:5

Those who know you, he is saying, your support and assistance, have hope in you as sufficient anchor, sufficient assistance, impregnable tower, the one who not only promises relief from problems but also does not permit us to be alarmed by the problems even when present.

Psalms 9:10 — COMMENTARY ON THE PSALMS 9:6

So how can we seek God? When we earnestly direct our mind in that direction, when we free it from worldly interests. The seeker who drives out everything from the soul moves toward what is being sought. We must not simply seek but seek out. Those who seek out do not only take it on themselves to conduct the search but also enlist other aids to finding what is sought. But in the case of worldly things, we often do not find what we have sought for, whereas in the case of spiritual things this is impossible, as it is inevitable that the searcher makes the discovery. In fact, if we merely make the effort toward searching, God will not permit us to be rebuffed; hence he says, "Everyone who seeks finds."

Psalms 9:11 — COMMENTARY ON THE PSALMS 9:6

What do you mean? Does the one whose throne is heaven and his footstool earth, in whose hands are the bounds of the earth, dwell in Zion? Yes: he refers here to his dwelling, not for him to be circumscribed (his greatness, after all, is unbounded) but to indicate his affinity with the place and his feeling at home there with a view to winning the Jews over to him through this considerateness.… Now, in a spiritual sense Zion refers to the church: "You have approached Mount Zion," remember, "and church of the firstborn." Rightly is the church called a mountain on account of being firm, solid and unshakeable. You see, just as it is impossible to shake a mountain, so too the church of God.

Psalms 9:12 — COMMENTARY ON THE PSALMS 9:6

He also touches on an important truth here: there is no murder committed that goes unpunished and is not fully avenged. Moses indicates as much in Genesis in the words "I will avenge your blood." This is proof of God's boundless providence, of his intense care. Yet if he does not promptly take vengeance, do not be surprised: he gives the sinner the opportunity of repentance.

Psalms 9:13 — COMMENTARY ON THE PSALMS 9:6

See him given constantly to prayer: though freed from troubles and made secure, he does not cease from praying again in the words "have pity on me" and implores God for future benefits. You see, we always stand in need of God's providence, but especially at a time of freedom from troubles. I mean, another battle follows that is more difficult than the former, that against indifference and obtuseness; then it is that the devil comes panting more aggressively. And so it is especially after being freed from troubles that we have need of that grace so as to cope with good times more easily.

Psalms 9:14 — COMMENTARY ON THE PSALMS 9:7

"I will rejoice in your salvation." This is my crown, this my diadem, erecting a trophy thanks to you, enjoying salvation thanks to you. Let us too in this manner seek not to be saved at any price, not to be freed at any price and in any fashion but in God's way.

Psalms 9:15 — COMMENTARY ON THE PSALMS 9:15

Nothing … is so destructive as vice. In fact, nothing is weaker than the wicked; they are undone by their own weapons, as iron is by rust and wool by a moth—so too is the wicked person by vice.

Psalms 9:16 — Homily on Acts 12

"And great fear," it is said, "came on all them that heard these things." That man was punished, and others profited thereby. Not without cause. And yet, signs had been wrought before: true, but there was not such a sense of fear. So true is that saying, "The Lord is known by executing judgments." The same thing had occurred in the case of the Ark: Uzzah was punished and fear came upon the rest. But in that instance the king through fear removed from him the Ark; but here the disciples became more earnestly heedful.

Psalms 10:3 — COMMENTARY ON THE PSALMS 10:9

This is what the inspired author laments, that evil has so prevailed as to be something to be proud of and spoken openly about, and what is more regrettable, that it is shameless and not simply applauds itself for its achievements but also has others to applaud it.

Psalms 10:4 — COMMENTARY ON THE PSALMS 10:9-10

Do you see the fruit of vice? Their light is extinguished, their thinking impaired, they are taken captive by wickedness. Just as the disabled person constantly falls into a pit, so too these people, since they do not have the fear of God before their eyes, are totally absorbed in vice—not a case of now in virtue and now in vice, but permanently in vice, mindful not of hell, or of the judgment to come or of accounts to be rendered. Instead, rejecting all these aids as though bridle and bit, they are like a ship without ballast that is at the mercy of winds and fierce billows with no one to guide their thinking. Do you see the wicked in the actual condition of vice having to give an account? After all, what is worse than an unbridled horse, a ship without ballast, a maimed individual? Yet more miserable than all these is the person living in vice, having extinguished the light coming from the fear of God and given over to captivity.

Psalms 10:5 — COMMENTARY ON THE PSALMS 10:10

Do you see the folly? Do you see the unutterable ruin? Do you see the destruction gradually increasing? Do you see the things prized by the mindless, in reality full of deep misery, and now they sink from sight? Those people are applauded in their sins, commended in their wrongdoing. This is the first pitfall, sufficient to trip up the unwary. Hence it is much more necessary to welcome those who censure and correct us than those who applaud and flatter us to the point of destruction. The latter, in fact, prove the ruination of the stupid and impel them to worse evil—as though even by puffing up these sinners they led them on the way to folly.

Psalms 10:6 — COMMENTARY ON THE PSALMS 10:10

What could be more stupid than this attitude in a human being, subject to death, caught up in affairs of the moment, subject to countless changes, to come up with such fantasies? Now, where did this spring from? From stupidity. You see, whenever a heedless person enjoys great prosperity, prevails over his enemies, is praised and admired, he proves more to be pitied than anyone. In fact, by not expecting any change he does not even cope with prosperity sensibly; but on falling on hard times he is disturbed and upset, being out of practice and heedless.… These people … once corrupted, have no regard for human limitations but consider their state immovable on account of their success—the basis of ultimate folly and destruction and the occasion of utter ruin.

Psalms 10:10 — COMMENTARY ON THE PSALMS 10:10

Just as the inspired author describes them as a wild beast, so he talks about them in those terms, making a show of their tricks, ambushes, schemes. What could be more pitiful than this, what could be more desperate, to feel the need of the possessions of the poor? So shall we call these people rich, tell me?… Do you see their moral bankruptcy and cruelty? Moral bankruptcy, because they lust after the goods of the poor; cruelty, because far from being moved by their plight they aggravate their penury when they should pity it and ameliorate it. Still, they do not get up to this with impunity: when they exert their power, when they seem to prevail, when they think they are unassailable, then it is they perish, so that the inventiveness of God, the patience of the poor, the errors of these miscreants and the forbearance of God's long-suffering may come to light. Hence it is that justice does not follow close on their heels, since God in his long-suffering summons them to repentance; but when they profit nothing from the long-suffering, then he admonishes them with retribution.

Psalms 10:14 — COMMENTARY ON THE PSALMS 10:11

What is the meaning of "up to the point of their being given into your hands"? It is a rather human expression, but what it means is this: You bide your time, you are forbearing, with the result that they are given over to the excess of wickedness. You are capable, of course, of destroying and subduing them from the outset; yet beyond telling is the ocean of your forbearance, observing them, not pursuing them but awaiting their movement to repentance. If, however, they prove unresponsive, then you will punish them when they profit nothing from your long-suffering.

Psalms 10:15 — COMMENTARY ON THE PSALMS 10:11

Let no one be arrogant about the pinnacle of power or be puffed up; it is a precarious and risky position and topples the careless with great ease.

Psalms 11:1 — COMMENTARY ON THE PSALMS 11:1

Great is the power of hope in the Lord, invincible citadel, unassailable rampart, insuperable reinforcement, tranquil haven, impregnable tower, irresistible weapon, unconquerable power capable of discovering a refuge where none seems possible.

Psalms 11:1 — COMMENTARY ON THE PSALMS 11:3

Those who trust in the things of this life are in no better situation than the sparrow, which relies on the wilderness and is prey to all. People who put their hope in money are like that. Just as the sparrow is snared by children with bird lime and trap and countless other devices, so too the wealthy by friend and foe. They are much more vulnerable than a sparrow, with many to set traps for them and, more immediately, evil tendencies of their own. They are migrants, constantly reacting to developments, fearful of the long arm of the law and the emperor's wrath, the wiles of flatterers and the deceit of friends. In time of war their fear is greater than anyone's, in time of peace they suspect treachery, their wealth never being secure of proof against loss. Hence they are always taking to flight and migrating, searching out wilderness and eyries, preferring the dark and looking for the black of night in noontime, adopting disguises to achieve it. Good people, on the contrary, are quite different. "The ways of their righteous shine like the sun," remember. I mean, far from opting for scheming and lawlessness, their souls are at rest.… How then is this darkness to be dissipated? By separating yourself from all these things and coming to depend on hope in God, sinner though you be ten times over.… This is remarkable, in fact, that even sinners who cling to this anchor are invincible. It is, you see, a particular mark of an option for God that though weighed down by such awful evils they are still buoyed up by his lovingkindness. In other words, as the one trusting in man is doubly cursed, so the one trusting in God is blessed. So tear yourself away from all these things, and cling to this anchor.… Let us come before him, and remain ever with our eyes on him.

Psalms 11:4 — COMMENTARY ON THE PSALMS 11:2

Do you see a ready ally, a well-prepared aid, present everywhere, seeing everything, gazing on all things, having as his particular role—even if no one requests it—to exercise providence and care, to pursue wrongdoers, to assist the wronged, to award recompense to the virtuous, to assign punishment to sinners? He is, therefore, ignorant of nothing; his eyes in fact look attentively on the whole world. He is not simply aware of things, however; he also wants to correct them.… If, in fact, he is righteous, he will not simply overlook these happenings. He rebuffs the wicked; he praises the righteous.

Psalms 11:5 — COMMENTARY ON THE PSALMS 11:2

Wickedness, after all, is the soul's enemy, its foe and ruination, and so the wicked person pays the penalty even before punishment is imposed. Do you see how he shows on every score that his adversaries … are hoisted on their own weapons by which they protect themselves, consumed by them and damaging themselves?

Psalms 12:3 — COMMENTARY ON THE PSALMS 12:1-2

Do you see the solicitude of the inspired author, how he prays for them? The remark is not against them, no, but on their behalf. He did not ask for them to be destroyed, note, but for the evil to be done away with. He did not say "the Lord will destroy them," note, but the "deceitful lips." Again, he asks for the destruction not of their being but of their tongue, their folly, their deceit, and for an end to be put to their arrogance.

Psalms 12:4 — COMMENTARY ON THE PSALMS 12:2

"Our lips are our own; who is our master?" These are words of insane and deranged people. For this very reason Paul says the opposite to them in the words, "You are not your own; you were bought at a price," and bids them not to live for themselves. Your lips are not yours, he is saying, but the Lord's. He it was, in fact, who made them, who fitted you together, who breathed life into you. But you—what do you have? Not all that we have, by contrast, is ours; for even the possessions we have others have entrusted to us, and the land we lease others have given to us. Exactly so has God let these things out on lease to you, not for you to bear thorns but to convert the seed into something useful; not for you to make folly flourish by them, not for deceit but for humility, benediction and love. He gave you eyes, not to indulge in unrestrained gazing but to embellish them with temperance; and hands, not for striking but for giving alms.

Psalms 13:1 — COMMENTARY ON THE PSALMS 13:1

Whence comes his knowledge that God had forgotten him, does the text say? Since he knew also when he remembered him, and he was wise enough to know what forgetting meant and what remembering. Not like the majority of people, who, when they are wealthy, when they enjoy a good reputation with people, when everything goes favorably for them, when they better their foes, then think God remembers them. Hence neither do they understand when it is God forgets them. They do not recognize the sign of God's remembering, you see, nor do they grasp the sign of his forgetting.… Nothing, after all, brings remembrance by God so much as doing good, being sober and watchful, practicing virtue; likewise, nothing prompts forgetting so much as living in sin and giving oneself to greed and rapacity. So for your part, dearly beloved, when you are in trouble, do not say, "God has forgotten me," but when you are living in sin and everything is going favorably for you. After all, if you knew this, you would quickly abandon evil things.

Psalms 13:2 — COMMENTARY ON THE PSALMS 13:1

Just as the sailor on leaving port wanders in every direction and the person deprived of light bumps into many things, so too the one who encounters God's forgetting is caught up constantly in worries and cares and sorrows.

Psalms 13:3 — COMMENTARY ON THE PSALMS 13:1

Just as when God defends us and stands by us, everything damaging is removed from us, so when he keeps his distance and forgets us, our soul is cut in two, our heart plunged in sorrow, those who do harm fall on us and life becomes craggy and precipitous. Now, this is allowed to happen for our advantage, so that through the whole of it those more indifferent people may be goaded into becoming more zealous and return to the condition from which they fell. "Your falling away will instruct you, after all," Scripture says, "and your wickedness censure you." And so even abandonment by God is a form of providence. You see, when the one who exercises providence and care is slighted, he ignores and abandons us to some extent so that at that point indifference may be expelled and the negligent may turn more zealous.

Psalms 13:4 — COMMENTARY ON THE PSALMS 13:1-2

What is the meaning of "I have prevailed over him"? That even if he is not absolutely strong, yet he has proved strong against me. Our defeat clothes him in strength, makes him look strong, powerful and invincible. Do you see that when we sin, not only do we shame and destroy ourselves and fall headlong into death, but also we declare to be strong and powerful the foes by whom we are defeated. And not only this: we also bring them to a state of joy and exultation. Bless me! What stupidity! What madness! To be of assistance ourselves to our enemies and make their soul rejoice and exult through the pain and distress they cause us! See how absurd it is. Whereas we should conquer the enemy ("His swords have finally failed," remember, "and the godless has been destroyed"), whereas we should conquer, we are beaten; and not only this, but we make him appear powerful and strong. Nor does the extent of our madness and extreme derangement stop at this point: We prove the cause of bringing him to a state of joy and exultation. Sin in reality is the height of madness and extreme evil.… Let us … give thought and expend effort lest we puff the enemy up, lest we show him to be strong, lest we give him joy; instead, let us do the opposite, make him humble, lowly, weak, dejected, gloomy. You see, if he were to see sinners reforming, all these things would happen together.

Psalms 13:5 — COMMENTARY ON THE PSALMS 13:2

Do you see a hope-filled soul? He asked, and before receiving he gives thanks as though having received, sings praise to God and achieves all that had been anticipated.

Psalms 13:6 — COMMENTARY ON THE PSALMS 13:3

Hope in God's mercy, have no doubts, and you will gain your request completely; once gained, however, do not prove ungrateful for the favor and unappreciative but make a record of the kindness and offer it as a thanksgiving song to the Lord.

Psalms 17:8 — AGAINST THE ANOMOEANS 8:4

The written words say that God has wings.… But we will not on that account say that God's spiritual and indestructible essence is winged.… What, then, are we to understand by the wings? The help, security, shelter, defense and unconquerable aid that God gives us.

Psalms 19:1 — HOMILIES ON 2 CORINTHIANS 21:4

… this whole world also is both wonderful and great, and a sure proof of the wisdom of God, and "the heavens declare the glory of God, and day unto day uttereth speech, and night unto night declareth knowledge;" but nevertheless, many have stumbled at it and in contrary directions to one another. And some have admired it so much above its worth as to think it God; whilst others have been so insensible of its beauty as to assert it to be unworthy of God's creating hand, and to ascribe the greater share in it to a certain evil matter. And yet God provided for both points by making it beautiful and great that it might not be deemed alien from his wisdom; yet defective and not sufficient unto itself that it might not be suspected to be God. But nevertheless those who were blinded by their own reasonings fell away into contradictory notions, refuting one another, and becoming each the other's accuser, and vindicating the wisdom of God even by the very reasonings which led them astray.

Psalms 19:1 — HOMILIES CONCERNING THE STATUES 9:4

This it was which the prophet signified when he said, "The heavens declare the glory of God." How then, tell me, do they declare it? Voice they have none; mouth they possess not; no tongue is theirs! how then do they declare? By means of the spectacle itself. For when thou seest the beauty, the breadth, the height, the position, the form, the stability thereof during so long a period; hearing as it were a voice, and being instructed by the spectacle, thou adorest Him who created a body so fair and strange! The heavens may be silent, but the sight of them emits a voice, that is louder than a trumpet's sound; instructing us not by the ear, but through the medium of the eyes; for the latter is a sense which is more sure and more distinct than the former.

Psalms 19:4 — ON PROVIDENCE 5:2

The providence of God is clearer than the sun and its rays. On every occasion and in every place you will see clear and abundant evidence of this providence—in the desert, on cultivated and uncultivated land, on land and sea, wherever you go. This evidence is old and new. Voices are raised from every side that sound more clearly than the voices of our reason, and they tell of God's care to one who wishes to hear.… Our tongue is known only to those who share our language, not to those of other tongues; but the voice of creation is audible to all peoples who dwell in the inhabited world. Those of good judgment regard as sufficient God's proclamation, without the demonstration of deeds. It reveals not only his providence but also his abundant love for us; for he does not merely take thought for us but is also our lover, and he loves us boundlessly with an inconceivable love. It is a love that knows no emotion, but it is most warm and intense, noble, insoluble, unquenchable.

Psalms 19:4 — HOMILIES CONCERNING THE STATUES 9:5

… the Scythian, and Barbarian, and Indian, and Egyptian, and every man that walks upon the earth, shall hear this voice; for not by means of the ears, but through the sight, it reaches our understanding. And of the things that are seen, there is one uniform perception; and there is no difference, as is the case with respect to languages. Upon this volume the unlearned, as well as the wise man, shall be alike able to look; the poor man as well as the rich man; and wherever any one may chance to come, there looking upwards towards the heavens, he will receive a sufficient lesson from the view of them: and the prophet himself intimated and indicated this fact, that the creation utters this voice so as to be intelligible to barbarians, and to Greeks, and to all mankind without exception, when he spoke on this wise; "There is no speech, nor language, where their voice is not heard." What he means is to this effect, that there is no nation or tongue which is unable to understand this language; but that such is their utterance, that it may be heard of all mankind.

Psalms 19:5 — HOMILIES ON PSALMS 6:10-11

The sun renders the day brighter, shedding its rays like flashing lights and day by day revealing its own beauty in full bloom: as soon as it appears at dawn, it awakes the whole human race to the discharge of their respective duties.… Do you see how [in the psalm] he revealed to us both the sun's beauty and its speed of movement? That is, in saying, "Its span extends from one corner of heaven right to the other corner of heaven," it indicated to us how in one moment of time it traverses the whole world and scatters its rays from end to end, making its great resources available. It not only supplies heat to the earth but also dries it up, and not only dries it up but enkindles it and supplies us with many different resources, so marvelous a body is it, quite beyond one's power to describe adequately. I mention this to you and sing the praises of this heavenly body so that you may not stop short there, dearly beloved, but proceed further and transfer your admiration to the Creator of the heavenly body. After all, the greater the sun is shown to be, so much the more marvelous is the revelation of the Creator.

Psalms 19:10 — HOMILIES ON THE GOSPEL OF JOHN 1

… hear the prophet speaking concerning them, and declaring this superiority; "More to be desired are they," he saith "than gold and much precious stone; sweeter are they also than honey and the honeycomb." But to those (only) who are in health; wherefore he has added, "For thy servant keepeth them." And again in another place calling them sweet he has added, "to my throat." For he saith, "How sweet are thy words unto my throat." And again he insisteth on the superiority, saying, "Above honey and the honeycomb to my mouth." For he was in very sound health. And let not us either come nigh to these while we are sick, but when we have healed our soul, so receive the food that is offered us.

Psalms 22:18 — HOMILIES ON THE GOSPEL OF JOHN 85

The soldiers parted the garments, but not the coat. See the prophecies in every instance fulfilled by their wickednesses; for this also had been predicted of old; yet there were three crucified, but the matters of the prophecies were fulfilled in Him. For why did they not this in the case of the others, but in His case only? Consider too, I pray you, the exactness of the prophecy. For the Prophet saith not only, that they "parted," but that they "did not part." The rest therefore they divided, the coat they divided not, but committed the matter to a decision by lot.

Psalms 33:15 — HOMILIES ON REPENTANCE AND ALMSGIVING 4:3.17

Only [God] can cure our hearts, he who alone created our hearts and perceives all our deeds. He alone has the power to enter into our conscience, touch our thoughts and comfort our soul. And if he does not console our hearts, all that people may do is superfluous and unprofitable. Just as when God comforts and pacifies us again, even if people greatly disturb us with myriad troubles, they will be unable to injure us in anything, for when he strengthens our heart, no one is able to shake it.

Psalms 34:13 — ON THE EPISTLE TO THE HEBREWS 1:4

Let us train therefore our tongue to speak good words. For "refrain," it is said, "your tongue from evil." For God gave it not that we should speak evil, that we should revile, that we should calumniate one another, but to sing hymns to God, to speak those things that "give grace to the hearers," things for edification, things for profit.

Psalms 36:8 — HOMILIES ON PSALMS 29:12

The word for drunkenness, dearly beloved, is not always used in sacred Scripture for that failing only, but also for satiety.… Listen, after all, to David's words: "They will become intoxicated from the richness of your house," that is, they will be filled. [By contrast], those who give themselves up to drunkenness never have their fill; the more wine they imbibe, the more they burn with thirst, and indulgence proves to be a constant fueling of their thirst; by the time all that remains of the pleasure has disappeared, the thirst proves to be unquenchable and leads the victims of drunkenness to the very precipice.

Psalms 38:5 — HOMILIES ON THE GOSPEL OF JOHN 52

For nothing is more filthy, nothing more impure, than sin. Wherefore the Prophet declaring its nature cried out, "My wounds stink, and are corrupt." And if thou wilt fully learn how ill-savored sin is, consider it after it hath been done; when thou art delivered from the desire, when the fire no longer troubleth thee, then shalt thou see what sin is. Consider anger, when thou art calm; consider avarice, when thou dost not feel it. There is nothing more shameful, nothing more accursed, than rapine and avarice.

Psalms 38:5 — HOMILIES ON 1 TIMOTHY 2:11

But nothing is more offensive than the savor of sin, which made the Psalmist say, "My wounds stink and are corrupt." For sin is more foul than putrefaction itself. What, for instance, is more offensive than fornication? And if this is not perceived at the time of its commission, yet, after it is committed, its offensive nature, the impurity contracted in it, and the curse, and the abomination of it is perceived. So it is with all sin. Before it is committed it has something of pleasure, but after its commission, the pleasure ceases and fades away, and pain and shame succeed. But with righteousness it is the reverse. At the beginning it is attended with toil, but in the end with pleasure and repose. But even here, as in the one case the pleasure of sin is no pleasure, because of the expectation of disgrace and punishment, so in the other the toil is not felt as toil, by reason of the hope of reward.

Psalms 40:9 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 7:3.2

What does he mean when he says, "I have declared your justice"? He did not simply say, "I have given," but "I have declared." What does this mean? That he has justified our race not by right actions, not by toils, not by barter and exchange but by grace alone. Paul, too, made this clear when he said, "But now the justice of God has been made manifest independently of the Law." But the justice of God comes through faith in Jesus Christ and not through any labor and suffering.

Psalms 44:1 — COMMENTARY ON THE PSALMS 44:2

Listen to this, all you who are heedless of your children, who ignore their singing diabolical songs, while you pay no attention to the divine stories. Those people were not like that; on the contrary, they passed their life without interruption in stories of God's great deeds and achieved a double advantage. On the one hand, it was a good experience for them to keep in mind the divine favors, and they were the better for it; on the other, their offspring gained no little grounding in the knowledge of God from these stories, and were moved to imitation of virtue. For them, you see, books were the mouths of their forebears, and these stories were a feature of every study and every employment, nothing being more agreeable or more profitable. After all, if mere adventure stories, fables and fictions generally divert the listeners, much more do these stories reveal his beneficence, power, wisdom and care, stimulate the listener with enjoyment and make them more observant. You see, those who were present during the events and eyewitnesses passed them on for our hearing, and hearing is equally effective for faith development as sight.

Psalms 44:2 — COMMENTARY ON THE PSALMS 44:3

So which triumphs is he recalling? Which successes? Some in Egypt, some in the desert, some in the land of promise, but especially those in the promised land.… They had no need of weapons; instead, they captured cities by a mere shout, and crossing the Jordan they overran the first city that stood in their way, Jericho, as though by dancing rather than fighting. I mean, they went out fitted with weapons not as if for battles but for a festival and dance, bearing arms for appearance's sake rather than security; wearing sacred robes and having the Levites preceding the army, they encircled the wall. It was a marvelous and extraordinary sight to see, so many thousands of soldiers marching in step and order, in silence and utter regularity, as though no one was about, with that daunting harmony of trumpets keeping everything in time.

Psalms 44:11 — COMMENTARY ON THE PSALMS 44:7

What is the meaning of "like sheep for slaughter"? Making us vulnerable to attack, presenting us as insignificant. Some sheep, you see, those suited to breeding are for purchase; others, … whether from age or sterility, are useful only for eating. And what was actually worse, their being scattered even among the nations, which was hardest of all for them, their not being able to observe the Law in all precision there and being divorced from their ancestral way of life. And not in one race, he is saying, but in all parts; we are on the verge of only one thing, and that is being abused, whereas we do not have the strength for taking vengeance or lifting a hand in resistance. This fate, you see, illustrates the likeness of sheep.

Psalms 44:12 — COMMENTARY ON THE PSALMS 44:7

It is our custom, remember, to give away even without cost things that are worthless and insignificant, whereas what we put great store by we sell at a high price, should we sell at all, but make available even gratis what we put little store by.… Now, if disposing of something below cost demonstrates its lack of value, much more so to take nothing for it, no charge. So this is what he is saying: just as if someone were to let their possessions go without charge, so you too allowed us to be of no value, you spurned us completely.

Psalms 44:20 — COMMENTARY ON THE PSALMS 44:8

This is the mark of loyal servants, to persevere in serving their master despite their ill treatment.… This verse, too, teaches the listeners not to pretend but to serve God with their whole heart.

Psalms 44:26 — COMMENTARY ON THE PSALMS 44:9

See how they concluded the discourse: despite their countless good deeds, on what grounds did they appeal to be saved? On the mercy, the lovingkindness, the name of God. Do you see the humility and contrite heart? On what grounds do they appeal to be saved? Lovingkindness, mercy: as though bereft of good deeds, as though not having any claim on salvation, despite being in a position to take pride in so many troubles and dangers, they referred everything to God. Let us, too, living in the age of grace, imitate them and offer up glory to God, to whom be the glory for ages of ages.

Psalms 45:1 — COMMENTARY ON THE PSALMS 45:2

The one who speaks from his own resources, you see, hesitates and thinks twice about the efforts he makes, handicapped in his composition by ignorance, error and uncertainty, and there are many things that undermine the speed of his utterance. When on the contrary it is the Spirit who moves the mind, there is no obstacle.

Psalms 45:1 — COMMENTARY ON THE PSALMS 45:1

The inspired authors were not like the seers. In their case, after all, when the demon takes possession of their soul, it cripples their mind and clouds their reasoning, and so they utter everything without their mind understanding anything of what is said; rather, it is like a flute sounding without a musician to play a tune. This was said also by a philosopher of theirs in these words, "Just like the soothsayers and seers saying many things without knowing anything of what they say." The Holy Spirit, [by contrast], does not act like that; instead, he allows the heart to know what is said. I mean, if the psalmist did not know, how could he have said "good news"? The demon, you see, being enemy and foe, commits an assault on human nature; the Holy Spirit, by contrast, being caring and beneficent, renders those who receive him sharers in his purposes, and with them understanding him he reveals what he has to tell.

Psalms 45:2 — COMMENTARY ON THE PSALMS 45:2

How, then, does another inspired author say, "We saw him: he had no form or beauty; instead, his form was dishonorable, of no importance beside human beings." He is not speaking about deformity—God forbid—but about an object of scorn. You see, once having deigned to become human, he went through every demeaning experience, not choosing a queen for his mother, not placed in a bed of gold at the time of swaddling clothes but in a manger, not reared in an affluent home but in an artisan's humble dwelling. Again, when he picked disciples, he did not pick orators and philosophers and kings but fishermen and tax collectors. He shared this simple life, not owning a house, or clad in rich clothing or enjoying similar fare, but nourished at others' expense, insulted, scorned, driven out, pursued. Now, he did this to trample underfoot human conceit in fine style. So, since he did not fit himself out in any pomp or circumstance or attach to himself hangers on or bodyguards, but went about at times alone, like any ordinary person, thus that author said, "We saw him, and he had no form or beauty," whereas the psalmist says, "Comely to behold beyond all human beings," suggesting grace, wisdom, teaching, miracles. Then to underline the comeliness he says, "Grace streamed out on your lips."

Psalms 45:3 — COMMENTARY ON THE PSALMS 45:5

These terms, you see, signify his operations.… I mean, just as Scripture says God gets angry, not to attribute passion to him but to indicate through this expression his action of punishing and thus make an impression on more materialistic people, so too by mentioning weapons it suggests this. After all, since we are punished not through ourselves but by other instruments, in his wish to demonstrate God's power to punish he indicates it in terms familiar to us … so that we may gain a more vivid impression of his punishing.… Why, then, does he say this here? In these rather materialistic terms he shows his operation, through which he set the world on its course, through which he brought the war to an end and set up the trophy. It was a harsh war, after all, more bitter than all wars, not against savages in battle but against the demons exercising their wiles and destroying the whole world.

Psalms 45:4 — COMMENTARY ON THE PSALMS 45:6

All other people, you see, exercise royal power by making war so as to gain cities or wealth, or because of enmities or vainglory. God, by contrast, acts not for any of these things but for the sake of truth, to plant it on earth; and for the sake of gentleness, to make those who are more savage than wild beasts become gentle; and for the sake of righteousness, to make those who are in thrall to lawlessness become righteous, first from grace, and second from good deeds.

Psalms 45:4 — COMMENTARY ON THE PSALMS 45:7

What was being achieved was in fact fearful and productive of terror: death was destroyed, hell was broken asunder, paradise was opened, heaven was thrown open, demons were shackled, the lower regions were mingled with the upper, God became human, a human being is seated on the kingly throne, hope in resurrection dawned, expectation reached beyond death, ineffable good things were enjoyed, and all other good things he achieved by his coming.… The Septuagint, [by contrast], reads, "Your right hand will guide you in marvelous fashion," that is to say, we should marvel not only at what is achieved but at the fact that it is achieved in surprising fashion: through death is death destroyed, through a curse is a curse lifted and blessing bestowed, through eating were we lately expelled, through eating we have once again been admitted. A maiden expelled us from paradise, through a maiden we find eternal life. What was the means of our being condemned becomes the means of our being crowned.

Psalms 45:5 — COMMENTARY ON THE PSALMS 45:7

Do you see the successful outcome of the war? The submission of those previously rebellious? The instruction? The catechesis? Their very fall and submission to him, you see, are for everyone the basis and foundation of their exaltation. In fact, having delivered them from their folly and empty conceit and from the demons' error, he subjected them to himself.

Psalms 45:6 — COMMENTARY ON THE PSALMS 45:8

By "throne" here he means not simply throne but kingship. He calls it eternal here, but elsewhere elevated: "I saw the Lord seated on an elevated throne," Scripture says. And again: "Because your throne is elevated." Another author … contemplates him seated on a throne of glory, whereas David presents also a throne of lovingkindness: "Mercy and judgment the foundation of his throne." Now, all of these references are to his kingship, that it is everlasting (this is the meaning of "for ages of ages"), that it is in high esteem, that it is elevated, that it is powerful and mighty. Also that it has no beginning, when he says, "Your kingdom a kingdom of all ages."

Psalms 45:7 — COMMENTARY ON THE PSALMS 45:9

Christ, to be sure, was nowhere anointed with oil but with the Holy Spirit. For this reason he added "beyond your companions" to indicate this very fact, that no one was like him.

Psalms 45:8 — COMMENTARY ON THE PSALMS 45:10

Just as on hearing reference to bow and sword and all those similar things you do not take them in a material way, so on hearing mention of myrrh and cassia you would not think of them in a material way but at an intellectual level.

Psalms 45:11 — COMMENTARY ON THE PSALMS 45:11

The reference is not to beauty of body, since he says it arises from obedience to him. Obedience, however, gives rise not to beauty of body but to beauty of soul. If you do this, he says, note, then you will be beautiful, then you will be desirable to the groom.

Psalms 45:12 — COMMENTARY ON THE PSALMS 45:11

The inspired author, forebearing to mention the whole world, refers to the neighboring city, which at that time was in the grip of impiety, the devil's stronghold, with an awful reputation for extravagance, and he thus implies the whole from the part.

Psalms 45:16 — COMMENTARY ON THE PSALMS 45:13

The apostles, you recall, traversed the whole world and became rulers more masterful than all other rulers, more powerful than emperors. Emperors, after all, are in power while alive but on their death are no more, whereas the apostles exercise power at their death. And while emperors' laws are in force within their own boundaries, the fishermen's commands extend to every part of the world. The Roman emperor cannot legislate for the Persians, nor the Persian for the Romans, whereas these Palestinians passed laws for Persians, Romans, Thracians, Scythians, Indians, Moors and the whole world. The laws remained in force not only while they were alive but also after their death; and those subject to them would prefer to lose their life rather than abjure those laws.

Psalms 45:17 — COMMENTARY ON THE PSALMS 45:13

Where he began, there he concluded—in Christ.… Because you have achieved so much, you have appointed such rulers, you have driven out evil, you have planted virtue, you have plighted your troth to our nature, you have performed these wonderful good things. All the world will offer you hymns of praise, not for a short time, not for ten, not twenty, not a hundred years, or in one part of the world, but earth and sea, both inhabited and uninhabited, will sing praise for all time, giving thanks for all the good things accomplished. For all these good things let us too give thanks to the loving Christ, through whom and with whom be the glory to the Father, together with Holy Spirit, now and forever, for ages of ages.

Psalms 46:1 — COMMENTARY ON THE PSALMS 46:1

He does not prevent tribulations coming, but he is at hand when they come, making us tried and tested … providing greater encouragement from the assistance than the pain from the tribulations. The assistance he provides us with, you see, is not simply as much as the nature of the troubles requires but much more.

Psalms 46:2 — COMMENTARY ON PSALMS 46:1

Everything he shakes, he rocks, he moves when he wishes, so easy and trouble-free is everything for him.… So great is his power, you see, that he simply nods and all this happens. So how can we be afraid when we have such a Lord?

Psalms 46:4 — COMMENTARY ON THE PSALMS 46:1

As a river divided into countless tributaries waters the surrounding land, so God's providence flows everywhere, spreading copiously, advancing in a rush and covering everything.

Psalms 46:5 — COMMENTARY ON THE PSALMS 46:2

He who is in fact so exalted, uncircumscribed by place, the ineffable being, deigned to call our city his dwelling and sustains it from every quarter. This, you see, is the meaning of "in her midst," as elsewhere also he says, "Behold, I am with you." He supports it on all sides; thus not only will the city come to no harm, but it will not even be shaken. The reason is that it enjoys the most prompt assistance, which is ever ready and prepared; this, you see, is the meaning of "as day dawns," not pending or delayed but ever fresh and abounding, and at the appropriate time.

Psalms 46:8 — COMMENTARY ON THE PSALMS 46:2

Since the weak prevailed over the strong, the few over the many, the powerless over the powerful, and the outcome defied expectations, rightly does he call them "marvels" for happening to everyone's surprise and being spread everywhere on earth.

Psalms 46:11 — COMMENTARY ON THE PSALMS 46:3

This, then, is God, everywhere mighty, everywhere exalted; this is God who takes his place with us always. Have no fear, then, be not disturbed, having an invincible Master as we do, to whom all honor and glory is fitting, together with the peerless Father and his vivifying Spirit, now and forever, and for ages of ages.

Psalms 47:1 — COMMENTARY ON THE PSALMS 47:1-2

With hands that were previously defiled, accursed, daily stained with blood in the impure sacrifices in which you took the lives of your children, performed shameful rites and went beyond the limits of nature itself, with these hands now clap. "Shout to God in a voice of happiness." With that tongue by which you tasted accursed things, by which you uttered blasphemous words, with that tongue shout a victory ode.… You have mounted above heavens and the heavens of heavens and have taken your place at the royal throne itself. Accordingly, "Shout to God," that is, offer thanksgiving to him, the victory to him, the trophy to him. The conflict is not human or the battle physical, nor is the contest over any earthly concern but over the heavens and those in the heavens. He personally conducted this war and gave us a share in the victory.

Psalms 47:2 — COMMENTARY ON THE PSALMS 47:3

This is really a great king, one who rids the world of error, and in a short space of time installs truth and abolishes the devil's tyranny, who was a great king even before there were subjects, having the might of his rule not in slaves, nor in pomp and circumstance but in nature itself.… This is a great king, the one whose dignity is not from without, who depends on no one for his kingship, who does all he wishes.… He chose his subjects in such a way as to persuade them to surrender their spirit rather than disregard what was commanded. Whereas the king enjoys the esteem of his subjects themselves, he by contrast provides the subjects with esteem; thus one is only a name, the other is reality. A great king is the one who made the whole world heaven, caused savages to have sound values and persuaded them to imitate angels.

Psalms 47:2 — COMMENTARY ON THE PSALMS 47:2

When you hear that your Lord was impaled, that he was hanged on the cross, that he was buried, that he descended to the lower parts of the earth, do not be discouraged or troubled: he is most high, and by nature most high. What is most high by nature would never change its exaltation, nor would it become lowly; rather, even in his lowliness his exaltation remains and is revealed. For even in his dying he then most of all demonstrated his power over death. "The light shines in the darkness," Scripture says, "and the darkness did not overcome it." That was the way his elevation appeared in his lowliness.… At that time the sun diverted its rays, rocks were split, the veil torn, the earth disturbed, Judas expired, Pilate and his wife scared, the judge himself on the defensive. So when you hear that he was bound and scourged, do not be disturbed; rather, see him giving evidence of his might even in bondage. He said, "Whom do you seek?" and hurled them on their back. Do you see how he is fearsome, working such marvels by voice and nod alone?

Psalms 47:3 — COMMENTARY ON THE PSALMS 47:3-4

What a marvel! He convinced those who crucified him to bow down in worship; those who mocked and blasphemed, those addicted to idol worship he taught to let their souls yield to his will. This transformation, you see, was not of the apostles' doing but done by him who led the way before them and moved their spirit. I mean, how could a fisherman or a builder have so changed the world had not the words of this person cleared all these obstacles? Sorcerers and tyrants and demagogues and philosophers and all their opponents they scared away like grains of dust and dissipated like smoke. In this way they spread the light of truth, employing not weapons or abundance of wealth but simple speech—or, rather, the speech was not simple but more potent than any action. So how? They called on the name of the crucified, and death skulked away, demons were put to flight, diseases were cured, bodily disfigurement righted, wickedness dispelled, dangers dissipated and the elements transformed.… He it was who removed the obstacles as he went before them; he himself smoothed out problems and made difficult things easy. And yet everything was beset by conflicts, everything with snares and hazards, no foothold or places to stand firm, all havens obstructed, every house shut, the ears of all stopped. Nevertheless, as soon as they entered and spoke, all strongholds of the enemy fell, with the result that they even surrendered their souls and then withstood countless dangers for the sake of what they had been told.

Psalms 47:4 — COMMENTARY ON THE PSALMS 47:5

Someone may be bewildered and uncertain, and say, "So how is it that the Jews do not believe today?" … Listen to what follows; he added, "the beauty of Jacob, which he loved." Here in fact he seems to me to be referring to the believers, as Paul indicated in saying, "It is not, however, as though the word of God had failed: not all of Israel belong to Israel; … it is not the children of the flesh who are children of God, but the children of the promise who are counted as descendants." Now, the believers are rightly spoken of as the people's beauty; what could be more appealing, after all, than those who have come to faith?

Psalms 47:9 — COMMENTARY ON THE PSALMS 47:6

Here he shows the extent of the gospel's influence, reaching not only simple people but even the very wearers of the crown and those seated on a royal throne.

Psalms 48:1 — COMMENTARY ON THE PSALMS 48:1

While they say "great," they do not go so far as to say how great; no one knows that, after all, so he added as well, "and highly to be praised." There is no limit, you see, to his greatness. What it means, however, is something like this: It is necessary to praise him and sing to him alone, and this to an extraordinary degree; but the need is to sing his praises both for this infinite and incomprehensible greatness of his being and for the excess of his beneficence to us.

Psalms 48:2 — COMMENTARY ON THE PSALMS 48:1

For what reason, tell me, does he now mention the north and describe to us the location of the place? Because from that quarter war generally broke out with the invasion of savages, and generally the inspired authors mention it, calling it "from the north," and speak in terms of a cauldron boiling from that direction.… This city generally vulnerable from that quarter you made impregnable. In other words, just as if someone were to say about the body, "That weak part I made stronger," he too is suggesting the same in this verse in the words, "The quarters from which come wailing and weeping," the basis of disasters, these parts run over with satisfaction, with tranquility; [the place from which] come threats and fears and dangers, [from them come] delight and happiness. No one any longer fears that northern part of creation, no one is anguished, no one is suspicious. All enjoy happiness, for you root it in satisfaction.

Psalms 48:4 — COMMENTARY ON THE PSALMS 48:2

At this point he is describing a harsh war concerted from every direction and a famous victory. You see, after he said that God comes to [the city's] aid and gives evidence of great care, he then shows also how he came to its aid. When countless nations made an attack (this he suggests, note, in mentioning the great number of kings), and not simply an attack but concerted and combined, such extraordinary developments occurred that they departed, marveling at the surprising turn of events.… Thus it is clear that instead of the war being conducted in terms of human logic, it was God whose tactics directed the fighting, who not only depressed the enemies' spirits but also shook their resolve by causing distress in their ranks and prompting an unspeakable fear in them. It was the same as if a great fleet had assembled and an unfavorable wind came on them and smashed the ships, sank the triremes and instilled instant disorder.

Psalms 48:8 — COMMENTARY ON THE PSALMS 48:3

So what did he hear, and what did he see? That the grace of God renders the city stronger and intact. This, in fact, is its foundation, this its strength, this makes it impregnable—not human aid and help, or the power of weapons or towers and ramparts. What instead? God rules it as his own. This most of all it was, in fact, that they should have been taught, and towards this the inspired author constantly urges them.

Psalms 48:10 — COMMENTARY ON THE PSALMS 48:3

As it belongs to fire to heat, to the sun to give light, just so as well the role of benefactor belongs to him—not in the same manner, however, but even much more. Thus he spoke also this way, "Your right hand is filled with righteousness," suggesting abundance, relation to his being.

Psalms 48:13 — COMMENTARY ON THE PSALMS 48:3

The psalmist exhorts the people, "Behold this city." … Understand something from … its structure, its beauty, its fame, so as to learn from this God's power, how he made the lost city more mighty, and recount to your progeny God's power and the enduring course of his providence; his care of us, his leadership and shepherding last forever. Stories of this to those who come after will, in fact, prove an occasion for great advance in wisdom, a basis for more precise knowledge of God and a study of virtue.

Psalms 49:2 — COMMENTARY ON THE PSALMS 49:1

The inspired author is now on the point of telling us some great and ineffable truths. I mean, he would not have summoned those in all parts of the earth to listen, nor would he have set up the gallery of the world, were he not about to utter something great and famous and worthy of a gathering of such magnitude.… So since he called together the whole race to a hearing, let us too assuredly attend, and see what the psalmist wishes to say, this champion of the whole human race.

Psalms 49:4 — COMMENTARY ON THE PSALMS 49:2-3

The term "parable" or "proverb" has many meanings. A parable is a saying, an example, a reproach, as when he says, "You have made us a parable among the nations, a shaking of the head among the peoples." A parable is also a riddle, which many call a question, suggesting something not immediately clear from the words but containing a meaning hidden within.… A parable also means a comparison: "He proposed another parable to them, saying, 'The kingdom of heaven is like a man sowing good seed.' " A parable also means a figure of speech: "Son of man, tell them this proverb: The great eagle, the one with big wings," meaning by eagle the king. A parable also means a type, or likeness, as Paul also shows in the words "By faith he sacrificed Isaac … whence also in figure he received him back," that is, in type and in likeness. What then, does the "parable" mean to him here? It seems to me to refer to the narration.… The parable, you see, sorts out the worthy listener from the unworthy: whereas the worthy takes steps to find the meaning, the unworthy bypasses it.… Do you see the introduction he fashioned? He summoned the world, he abrogated inequality in lifestyle, called their attention to their nature, repressed their arrogance, promised to say something great and noble, denied he was saying anything of his own but what he had heard from him, hinted there was deep obscurity in the message, thus making them more attentive. He promised to teach us spiritual wisdom, on which he had meditated unceasingly. So let us pay attention and not pass it by. If in fact the message is wise, a parable, a riddle, there is need of a mind on the alert.

Psalms 49:5 — COMMENTARY ON THE PSALMS 49:3-4

It strikes many people, in fact, as extremely strange and intriguing to say there is nothing to fear in the troubles of life. What, therefore, should I fear, he asks, in the evil day? One thing only, the risk of the lawlessness of my way and my life surrounding me.… Those who fear it will never fear anything else; instead, they will mock the goods of this life and scorn its troubles, that fear alone making their mind tremble. Nothing, you see, nothing else is fearsome for the person possessed of this fear, not even death, the very acme of fearsome things apart from this alone.… The person afraid only of that, and of nothing else, will be like an angel; there is, in fact, nothing else to be afraid of, if one fears that, as one should fear it—just as the one not fearing it is exposed to many fearsome things.

Psalms 49:8 — COMMENTARY ON PSALMS 49:5

Just as a parent would not choose a house in preference to his child, just so God would not choose the world in preference to the soul.… Do you want to learn how great the price for our souls? The Only-begotten, intending to redeem us, gave not the world, not a human being, not land, not sea, but his precious blood. Thus Paul too said, "A price has been paid for you; do not become people's slaves." Do you see the greatness of the price?… Do you see how elevated the soul's dignity? Consequently, never despise the soul nor make it captive.

Psalms 49:14 — COMMENTARY ON THE PSALMS 49:9

The manner in which they will be cut down, in which they will perish suddenly and betake themselves to hell with ease, with facility, unexpectedly, effortlessly, is the manner in which sheep are cut down. This is death, or, rather, their fate is much worse than death: after such an end undying death will take possession of them, and thus it will not be into Abraham's bosom they will be seen to repair nor to any place other than hell, the name for retribution, for punishment, for utter destruction. Their end here is vile and despicable, and their sojourn there nothing but punishment. This is the way we, too, customarily speak of those easily lost: Led like sheep to the slaughter. After all, since they lived like brutes, they also die like brutes, with no optimism for the future—and not only that, but that they have come to a bad end … completely under the control of ruin.

Psalms 49:15 — COMMENTARY ON THE PSALMS 49:10

Now we walk through faith, not through sight, but then face to face. With the soul ransomed, the body too will share the good things.

Psalms 49:17 — COMMENTARY ON THE PSALMS 49:11

He did not say, note, "when their glory is increased," but "the glory of their house." All these things that I enumerated, after all—fountains, walkways and baths, gold and silver, horses and mules, carpets and clothes—are the glory of the house, not of the person living in the house. A person's glory, in fact, is virtue, which takes the journey from here with its possessor. A house's glory, by contrast, itself remains here, or rather, far even from remaining, it disappears along with the house, doing no good to the one who lived in it. It did not belong to him, after all.

Psalms 49:18 — COMMENTARY ON PSALMS 49:11

Since, you see, this is a particular object of interest for the rich—flattery in the marketplace, attention from the populace, public commendation, tributes teeming with hypocrisy, cutting a fine figure at spectacles, applauded at banquets and in the courts, being on everybody's lips, thought to be conscientious—note how this in turn he prunes away in time. "In their lifetime," he says, note; that is, this publicity and being spoken well of lasts for this life, but it disappears along with everything else, being impermanent and perishable. Even when it comes from a display put on by the flatterers, after his death it is reversed when the mask of fear is stripped away.

Psalms 50:2 — COMMENTARY ON THE PSALMS 50:1

His charm, in fact, was evident from [Zion] even in the Old Testament. I mean, the temple, the Holy of Holies, all the worship and the living of the old legislation, the multitude of priests, sacrifices, whole burnt offerings, sacred hymns and psalmody and everything stemming from it—the type of things to come from this was sketched out ahead of time. But when the reality arrived, it took its beginning from there as well. From there shone out the cross.… There occurred the resurrection, there the ascension, there the prelude and commencement of our salvation, there the ineffable teachings began to be proclaimed. There the Father was first revealed, the Only-begotten known and the wonderful grace of the Spirit given. And there the apostles took the first steps of preaching about spiritual matters, about the gifts, the powers, the promise of good things to come. Considering all this, the inspired author calls it his maturity. God's beautiful maturity, you see, is his goodness and lovingkindness and his beneficence to all people.

Psalms 50:8 — COMMENTARY ON THE PSALMS 50:4

On this score the other inspired authors leveled their accusations, remember, that they had bypassed the more important element of virtue and were resting their hope of salvation in these things.… Yet many are the words spoken about sacrifices, whereas the law about them was passed not because his wish was preeminently for such things but because he was showing considerateness for their limitations.… God should be worshiped, after all, not with fumes and smells but with an impeccable lifestyle, not bodily but of the mind. The demons of the foreigners were not inclined this way, however; rather, they even looked for these things. A poet of the Greeks even seems to be suggesting as much in saying, "It is by the will of the gods, you see, we obtain this portion." But our God is not like that: whereas those gods thirsted for human blood and in their desire to lead them into this bloodguiltiness constantly made such demands, our God by contrast wanted to remove them gradually even from the slaughter of brute beasts and so employed this considerateness in allowing sacrifices so as to abolish sacrifices.

Psalms 50:12 — COMMENTARY ON PSALMS 50:4

Though I am Lord and Master of everything, I am ready to accept from you what is mine so as to win you over to love of me.

Psalms 50:14 — COMMENTARY ON THE PSALMS 50:5

Praise, in fact, is nothing other than commendation, glory and blessing. So let your life be of such a kind as to bless your Master, and you have performed the perfect sacrifice.

Psalms 50:17 — COMMENTARY ON THE PSALMS 50:7

Not only do you not show any benefit from the teaching of the law, but even what you have by nature you have mutilated. The reasoning for what should be done and should not be done is set within us by nature, but you rejected it and had no recollection of it.

Psalms 50:18 — COMMENTARY ON THE PSALMS 50:7

Most people, after all, do not simply give a verdict on their behavior from their own judgment but are also corrupted by the support of others. If sinners see everyone opposed, they believe they have committed some great crime; but if they see them not only showing no anger or irritation but exhibiting tolerance and joining forces with them, the tribunal of their conscience is then corrupted because the verdict of the majority supports their corrupt attitude. So what crime will they not attempt? When, on the contrary, will they condemn themselves and give up sinning unscrupulously? Thus it is essential that, in the case of people committing sin, they condemn themselves (this, you see, being the path to refraining from wickedness), and even if not practicing good, commend the good. The path to performance, after all, is willingness. Yet in this case, since there have been accomplices in crime, it is appropriate to apply the goad with great severity. After all, if evil flourishes to this extent even when reproved, and virtue, even when commended, has difficulty summoning its practitioners to the effort required, what would happen if these conditions did not apply?

Psalms 50:20 — COMMENTARY ON THE PSALMS 50:10

But you suffered wrong at his hands: why, then, do wrong to yourself? Those who take revenge, after all, strike themselves with a sword. I mean, if you want to do yourself a favor and have revenge on him, speak well of the wrongdoer; in this way you will turn many people into accusers in your place and earn yourself a great reward, whereas if you speak ill of him, you will not be believed, being suspected of bias. And so the results of your exertion go in the opposite direction: whereas you are anxious to undermine his reputation, the opposite happens; it is by commendation, not accusation, that this happens, you see. You bring yourself into disrepute, while your shafts in his direction are wide of the mark. Bias in fact is the impression on the mind of the listeners, not allowing your words to gain entry to their ears. The same thing happens as in judicial objections: when someone raises an objection to evidence in court, the whole process is put on hold. Exactly so, in this instance, suspicion of bias prevents the case becoming admissible. Do not speak ill, accordingly, in case the black mark attaches to you, and instead of preparing mud with clay and bricks, you weave for him wreaths from roses, violets and other flowers. And do not bear dung in your mouth, like beetles (this is what slanderers do, you know: they are the first to be affected by the stench), but bear flowers, like the bees, and make honeycombs like them, and be gentle to everybody. Everyone feels revulsion for slanderers like a bad smell, as if they were some bloodsucker, fed on others' problems like a beetle on dung; with the person bearing a word of commendation, on the other hand, everyone associates like a member of their own body, their own brother, their son, their father.

Psalms 51:1 — ON THE EPISTLE TO THE HEBREWS 32:3

Beloved, let us praise her, through whom we have been saved. Let us love her; let us prefer her to wealth. Let us have a merciful soul apart from wealth. Nothing is more characteristic of a Christian than mercy. There is nothing that unbelievers and all people are so amazed at as when we are merciful. For we ourselves are often in need of this mercy and say to God, "Have mercy on us according to the greatness of your mercy." Let us begin first ourselves; yet we do not begin first. For he has already shown his mercy that he has toward us. But, beloved, let us follow second. For if people have mercy on one who was merciful, even if he has committed countless sins, God is much more merciful.

Psalms 51:10 — ON THE EPISTLE TO THE HEBREWS 12:7

It would be better to be defiled with unclean mud than with sins. A person who is defiled with mud can wash it off in a short time and become like one who had never fallen into that mire at all. But one who has fallen into the deep pit of sin has contracted a defilement that is not cleansed by water but needs a long period of time, strict repentance, tears and lamentations and more wailing—and that more fervent than we show at the loss of one of our dearest friends. For this defilement attaches to us from without, wherefore we also quickly put it away, but the other is generated from within, where it is more difficult to wash it off and to cleanse ourselves from it. "For from the heart" (it is said) "proceed evil thoughts, fornications, adulteries, thefts, false witnesses." Thus, the prophet also said, "Create in me a clean heart, O God." And another prophet said, "Wash your heart from wickedness, O Jerusalem." (You see that it is both our [work] and God's.) And again, "Blessed are the pure in heart, for they shall see God."

Psalms 51:17 — HOMILIES ON 1 CORINTHIANS 1:4

But how shall a man find grace with God? How else, except by lowliness of mind? "For God," saith one, "resisteth the proud, but giveth grace unto the humble; and, the sacrifice of God is a broken spirit, and a heart that is brought low God will not despise." For if with men humility is so lovely, much more with God. Thus both they of the Gentiles found grace and the Jews no other way fell from grace; "for they were not subject unto the righteousness of God." The lowly man of whom I am speaking, is pleasing and delightful to all men, and dwells in continual peace, and hath in him no ground for contentions. For though you insult him, though you abuse him, whatsoever you say, he will be silent and will bear it meekly, and will have so great peace towards all men as one cannot even describe. Yea, and with God also. For the commandments of God are to be at peace with men: and thus our whole life is made prosperous, through peace one with another.

Psalms 51:17 — ON THE EPISTLE TO THE HEBREWS 9:8

Other things too must be added to humbleness of mind if it be such as the blessed David knew, when he said, "A broken and a contrite heart God will not despise." For that which is broken does not rise up, does not strike, but is ready to be ill-treated and itself riseth not up. Such is contrition of heart: though it be insulted, though it be evil entreated, it is quiet, and is not eager for vengeance.

Psalms 55:22 — HOMILIES ON GENESIS 29:2

With this in mind, then, let each of us apply the remedies from Scripture appropriate to ourselves. This, you see, is the reason these matters are freely proposed to everyone: people of good will are able to apply the fitting remedy to the ailment that is threatening them and secure a rapid return to health—provided someone does not resist the healing processes of the treatment but rather gives evidence of personal gratitude. There is, after all, no ailment of soul or body besetting the human race that cannot come to healing from this source. Why is that, tell me? A person comes to this source burdened with care and the pressure of affairs and on that account is overwhelmed with despair on entering—only to hear at once the words of the inspired author, "Why are you grief-stricken, my soul, and why do you trouble me? Hope in God, for I shall praise him, my God, the help of my countenance." Receiving sufficient encouragement from this, he goes away throwing off all that faintheartedness. Likewise another person is oppressed by poverty and at his last gasp, depressed at seeing others flush with money, full of their own importance and putting on airs; this person in turn hears the words of the same inspired author, "Cast your care on the Lord, and he will sustain you"; and again, "Do not worry when someone becomes rich and the luxury of his house increases, because at his death he will not take any of it with him." Another person, too, is in dire straits through being subjected to scheming and calumnies and finds life insupportable, unable to find human help from any quarter; but this person too is instructed by this blessed author in the midst of such terrible difficulties not to take refuge in human resource—listen, after all, to his words, "While I remembered them in prayer, they spoke calumnies against me." Do you see from what source he looks for assistance? Other people, he is saying, concoct schemes and calumnies and plots, whereas I take refuge in the unassailable rampart, in the firm anchor, in the haven waves cannot threaten—that is, in prayer, by means of which all difficulties are made light and easy for me.

Psalms 57:4 — HOMILIES CONCERNING THE STATUES 4:10-11

Casting away therefore all anxiety and superfluous care, let us return to ourselves; and let us adorn the body and the soul with the ornament of virtue; converting our bodily members into instruments of righteousness and not instruments of sin. And first of all, let us discipline our tongue to be the minister of the grace of the Spirit, expelling from the mouth all virulence and malignity, and the practice of using disgraceful words. For it is in our power to make each one of our members an instrument of wickedness, or of righteousness. Hear then how men make the tongue an instrument, some of sin, others of righteousness! "Their tongue is a sharp sword." But another speaks thus of his own tongue: "My tongue is the pen of a ready writer." The former wrought destruction; the latter wrote the divine law. Thus was one a sword, the other a pen, not according to its own nature, but according to the choice of those who employed it. For the nature of this tongue and of that was the same, but the operation was not the same.

Psalms 58:10-11 — HOMILIES ON PHILEMON 3

And do you wish that I should speak of another instance of God's goodness? It is not only this, but that He does not suffer the good to become bad. For if they were destined to meet with the same things, they would all be bad. But now this also does not a little console the good. For hear the Prophet, saying, "The righteous shall rejoice when he seeth the vengeance upon the ungodly, he shall wash his hands in the blood of the sinner." Not rejoicing on account of it, God forbid! but fearing lest he should suffer the same things, he will render his own life more pure. This then is a mark of His great care. Yes, you say, but He ought only to threaten, and not to punish also. But if He does punish, and still you say it is a matter of threat, and on that account become more slothful, if it were really but a threat, would you not become more supine? If the Ninevites had known it was a matter of threat, they would not have repented. But because they repented, they cause the threat to stop at words only. Dost thou wish it to be a threat only? Thou hast the disposal of that matter. Become a better man, and it stops only at the threat. But if, which be far from thee! thou despiseth the threat, thou wilt come to the experience of it. The men before the flood, if they had feared the threat, would not have experienced the execution of it. And we, if we fear the threat, shall not expose ourselves to experience the reality. God forbid we should. And may the merciful God grant that we all henceforth, having been brought to sound mind, may obtain those unspeakable blessings.

Psalms 63:6 — ON THE EPISTLE TO THE HEBREWS 14:9

Why do we forget about wickedness? It is due to our remembrance of good things, due to our remembrance of God. If we continually remember God, we cannot remember those things also. For [he says], "When I remembered you on my bed, I thought on you in the morning dawn." We ought then to have God always in remembrance, but then especially, when thought is undisturbed, when by means of that remembrance [one] is able to condemn himself, when he can retain [things] in memory. For in the daytime indeed, if we do remember, other cares and troubles entering in, drive the thought out again; but in the night it is possible to remember continually, when the soul is calm and at rest; when it is in the heaven, and under a serene sky. "The things that you say in your hearts you should grieve over on your beds," he says. For it was indeed right to remember this throughout the day also. But inasmuch as you are always full of cares and distracted amid the things of this life, at least then remember God on your bed; at the morning dawn meditate on him.

Psalms 68:5 — BAPTISMAL INSTRUCTIONS 6:12

What do I mean? If you ever wish to associate with someone, make sure that you do not give your attention to those who enjoy health and wealth and fame as the world sees it, but take care of those in affliction, those in critical circumstances, those in prison, those who are utterly deserted and enjoy no consolation. Put a high value on associating with these; for from them you shall receive much profit, you will be a better lover of the true wisdom, and you will do all for the glory of God. And if you must visit someone, prefer to pay this honor to orphans, widows and those in want rather than to those who enjoy reputation and fame. God has said, "I am the father of orphans and the protector of widows." And again, "Judge for the fatherless, defend the widow. Then come and let us talk, says the Lord."

Psalms 69:21 — Homily on the Gospel of Matthew 87

And they gave Him gall to drink, and this to insult Him, but He would not. But another saith, that having tasted it, He said, "It is finished." And what meaneth, "It is finished?" The prophecy was fulfilled concerning Him. "For they gave me," it is said, "gall for my meat, and for my thirst they gave me vinegar to drink." But neither doth that evangelist indicate that He drank, for merely to taste differs not from not drinking, but hath one and the same signification.

Psalms 72:18 — BAPTISMAL INSTRUCTIONS 3:5

Let us say again: "Blessed be God, who alone does wonderful things," who does all things and transforms them. Before yesterday you were captives, but now you are free and citizens of the church; lately you lived in the shame of your sins, but now you live in freedom and justice. You are not only free, but also holy; not only holy, but also just; not only just, but also children; not only children, but also heirs; not only heirs, but also brothers of Christ; not only brothers of Christ, but also joint heirs; not only joint heirs, but also members; not only members, but also the temple; not only the temple, but also instruments of the Spirit.

Psalms 73:27-28 — Homily on John 68

For, when we are abandoned by God, we are given up to the devil, and when so given up, we suffer ten thousand dreadful things. To terrify the hearer, therefore, the writer saith, "He hardened," and "gave over." For to show that He doth not only not give us over, but doth not even leave us, except we will it, hear what He saith, "Do not your iniquities separate between Me and you?" And again, "They that go far away from Thee shall perish." And Hosea saith, "Thou hast forgotten the law of thy God, and I will also forget thee"; and He saith Himself also in the Gospels, "How often would I have gathered your children—and ye would not." Esaias also again, "I came, and there was no man; I called, and there was none to hearken." These things He saith, showing that we begin the desertion, and become the causes of our perdition; for God not only desireth not to leave or to punish us, but even when He punisheth, doth it unwillingly.

Psalms 78:19-20 — Homily on the Gospel of Matthew 49

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

Psalms 82:6 — Homily on Acts 32

So then, it all depends upon the use. Why do I say, an angel? the man can become God, and a child of God. For we read, "I have said, Ye are gods, and all of you are children of the Most High." And what is greater, the power to become both God and angel and child of God is put into his own hands. Yea, so it is, man can be the maker of an angel.

Psalms 88:5-6 — DEMONSTRATION AGAINST THE PAGANS 4:12

Next, David made it clear that Christ would be buried when he said, "They have put me in the lowest pit in the dark places and in the shadow of death." Nor was David silent about the spices used on his shroud. Since the women brought myrrh, spice and cassia, hear what the prophet said: "Your robes are all fragrant with myrrh, spice and cassia, and with them the daughters of kings gladdened you in your honor." See how he also predicted that Christ would rise again. "You will not leave my soul in hell, nor will you allow your holy one to see corruption." Isaiah expressed the same thing in a different way. For he said, "The Lord wishes to cleanse him from his wounds, to show him light, to justify the righteous one who has served many well."

Psalms 89:7 — HOMILIES ON REPENTENCE AND ALMSGIVING 7:5

O such strictness toward the righteous! O such abundant forgiveness toward the sinner! He finds so many different means, without himself changing, to keep the righteous in check and forgive the sinner, by usefully dividing his rich goodness. And listen how. If he frightens the sinner who persists in sins, he brings him to desperation and to the exhaustion of hope. If he blesses the righteous, he weakens the intensity of his virtue and makes him neglect his zeal, since he considers himself already blessed. For this reason he is merciful to the sinner and frightens the righteous. "For he is terrible to all who surround him." And, "The Lord is good to the whole world." "He is terrible," David says, "to all who surround him." And who are they but the saints? "For God," David says, "who is glorified in the council of the saints, [is] great and terrible to all who surround him." If he sees someone who has fallen, he extends a loving hand. If he sees someone standing, he brings fear on him. And this reveals righteousness and righteous judgment. He establishes the righteous one with fear, and he raises up the sinner with benevolence.

Psalms 95:10-11 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 6:2.7

Did not the prophet, speaking in behalf of God, say to you, "Forty years I was offended with that generation, and I said, 'These always err in heart.' " How was it, then, that at that time God did not turn away from you? How is it that after you killed your children, after your idolatries, after your many acts of arrogance, after your unspeakable ingratitude, that God even allowed the great Moses to be a prophet among you and that he worked wondrous and marvelous signs himself? What happened in the case of no human being did happen to you. A cloud was stretched over you in place of a roof; a pillar instead of a lamp served to guide you; your enemies retreated of their own accord; cities were captured almost at the first battle shout. You had no need of weapons, no need of an army in array, no need to do battle. You had only to sound your trumpets, and the walls came tumbling down of their own accord. And you had a strange and marvelous food that the prophet spoke of when he exclaimed, "God gave them the bread of heaven. The people ate the bread of angels; he sent them provisions in abundance."

Psalms 101:5-6 — HOMILIES ON GENESIS 42:14

I beseech you, let us avoid altogether passing sentence on our neighbor. You see, even though you have no share in judicial authority and yet you still pass judgment in your mind, you have rendered yourself guilty of sin for accepting no proof and acting in many cases only on suspicion and mere slander. This, in fact, was the reason blessed David also cried out in the words, "The one who slanders his neighbor in secret I drove out." Do you see the extraordinary degree of virtue? Not only did he not entertain what was said but he also gave short shrift to the person bent on slandering his brother. So if we, too, want to reduce our own faults, we should be on our guard about this most of all, not to condemn our brothers or to encourage those anxious to slander them, but rather to rebuff them as the inspired author recommended and utterly repel them. In fact, I am inclined to think this is what the inspired author Moses also was indicating in his words, "Do not accept an idle report."

Psalms 102:9 — ON THE EPISTLE TO THE HEBREWS 9:8

And after humility of mind, there is need of intense prayers, of many tears, tears by day and tears by night, for, he says, "every night will I wash my bed, I will water my couch with my tears. I am weary with my groaning." And again, "For I have eaten ashes as if bread and mingled my drink with weeping."

Psalms 102:25 — HOMILIES ON THE GOSPEL OF JOHN 5

But if you think that the expression "by" is a mark of inferiority, (as making Christ an instrument,) hear him say, "Thou, Lord, in the beginning, hast laid the foundation of the earth, and the heavens are the work of Thy hands." He says of the Son what is said of the Father in His character of Creator; which he would not have said, unless he had deemed of Him as of a Creator, and yet not subservient to any. And if the expression "by Him" is here used, it is put for no other reason but to prevent any one from supposing the Son to be Unbegotten. For that in respect of the title of Creator He is nothing inferior to the Father; hear from Himself, where He saith, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." If now in the Old Testament it is said of the Son, "Thou, Lord, in the beginning hast laid the foundation of the earth," His title of Creator is plain. But if you say that the Prophet spoke this of the Father, and that Paul attributed to the Son what was said of the Father, even so the conclusion is the same.

Psalms 103:6-7 — HOMILIES ON THE GOSPEL OF JOHN 14

...and that we received this law in our very nature, and that our Creator entrusted to us the impartial rule of conscience, these I say, are proofs of the greatest grace and unspeakable lovingkindness. And the recovery of this law after it had become corrupt, by means of the written (Law), this too was the work of grace. For what might have been expected to follow was, that they who falsified the law once given should suffer correction and punishments; but what actually took place was not this, but, on the contrary, an amending of our nature, and pardon, not of debt, but given through mercy and grace. For to show that it was of grace and mercy, hear what David saith; "The Lord executeth righteousness and judgment for all that are oppressed; He made known His ways unto Moses, His acts unto the children of Israel": and again; "Good and upright is the Lord, therefore will He give laws to them that are in the way."

Psalms 104:20-22 — AGAINST THE ANOMOEANS 7:59

Then, even if anger boils up, it is easily cooled. If passion flares forth, the flames are readily quenched. If envy consumes us, it is not difficult to drive it away. The same thing happens that the prophet says happens when the sun rises. What did he say? "You made the darkness, and it was night. In it all the wild beasts of the forest will go forth, even young lions roaring for prey and to seek meat for themselves from God. The sun arose, and they were gathered together and shall lie down in their dens." At sunrise, then, every wild beast is driven off and slinks away to its lair. So, too, when a prayer, like a ray of the sun, arises from our tongue and comes forth from our mouth, our mind is enlightened, all the savage passions that destroy our reason slink away and flee to their own lairs, if only our prayer is diligent, if only it comes from a watchful soul and sober mind. Should the devil be on hand when we pray, he is driven off; should a demon be there, he slinks away.

Psalms 104:34-35 — HOMILIES ON GENESIS 30:16

Prayer is a great good: someone conversing with a virtuous person gains no little advantage from the experience, so how much good will the one communing with God be granted? Prayer, after all, is conversing with God. For proof of this, listen to the words of the inspired author: "Let my meditation be pleasing to God," that is, may my words seem acceptable to God. I mean, he is able to offer help before we ask for it, isn't he? Still, he wants so as to take occasion from us for daily bestowing on us providential care from himself. Accordingly, whether we have our requests granted or not, let us persist in asking, and render thanks not only when we gain what we ask but also when we do not. Failure to gain, you see, when that is what God wants, is not worse than succeeding; we do not know what is to our advantage in this regard in the way he does understand. The result is, then, that succeeding or failing we ought to give thanks.

Psalms 106:30 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 6:3.1

Tell me this. Will you still dare to call Jesus an imposter and lawbreaker? Will you not instead go off and bury yourselves somewhere, when you look the facts in the face, since their truth is so obvious? If Jesus were an imposter and lawbreaker, as you say he was, you should have been held in high honor for putting him to death. Phinehas killed a man and put an end to all God's wrath against the people. The psalmist said, "Then Phinehas stood up and propitiated him, and the slaughter stopped." He rescued a great many ungodly people from the wrath of God by slaying a single lawbreaker. This should have happened all the more in your case, if indeed the man you crucified was a transgressor of the law.

Psalms 110:2 — Homily on Acts 12

Now they went about in the public place: with boldness they attacked even the market, and in the midst of enemies they prevailed, and that saying was fulfilled, "Be Thou Ruler in the midst among Thine enemies." This was a greater miracle, that they, arrested, cast into prison, should do such acts as these!

Psalms 112:9 — HOMILIES ON GENESIS 30:7

There are many people even today who in imitation of them want to be remembered for such achievements, by building splendid homes, baths, porches and avenues. I mean, if you were to ask each of them why they toil and labor and lay out such great expense to no good purpose, you would hear nothing but these very words—so as to ensure their memory survives in perpetuity and to have it said that "this is the house belonging to so-and-so," "this the property of so-and-so." This, on the contrary, is worthy not of commemoration but of condemnation: hard on those words come other remarks equivalent to countless accusations—"belonging to so-and-so the grasping miser, despoiler of widows and orphans." So such behavior is calculated not to earn remembrance but to encounter unremitting accusations, achieve notoriety after death and incite the tongues of onlookers to calumny and condemnation of the person who acquired these goods. But if you are quite anxious for undying reputation, I will show you the way to succeed in being remembered for every achievement and also, along with an excellent name, to provide yourself with great confidence in the age to come. How, then, will you manage both to be remembered day after day and also become the recipient of tributes even after passing from one life to the next? If you give away these goods of yours into the hands of the poor, letting go of precious stones, magnificent homes, properties and baths. This is undying reputation; this remembrance proves that you are a provider of countless treasures; this remembrance relieves you of the burden of sins and procures for you great confidence with the Lord. After all, consider, I ask you, even the very words everybody would be likely to say about the dispenser of such largesse—so generous and kind, so gentle and good. Scripture says, remember, "He distributed his goods as gifts to the poor; his righteousness lasts forever." That, after all, is what material wealth is like: the more it is given away, the more it remains, whereas if it is clung to and locked up in safe keeping, it destroys even the people who cling to it. "He distributed his goods as gifts to the poor," it says, remember. But listen to what follows as well: "His righteousness lasts forever." It took one day for him to distribute his wealth, and his goodness continues for all time and earns an undying remembrance.

Psalms 119:18 — HOMILIES ON THE GOSPEL OF JOHN 15

God will not have us listen to the words and sentences contained in the Scriptures carelessly, but with much attention. This is why the blessed David hath prefixed in many places to his Psalms the title "for understanding," and hath said, "Open Thou mine eyes, that I may behold wondrous things out of Thy Law." And after him his son again shows that we ought to "seek out wisdom as silver, and to make merchandise of her rather than of gold." And the Lord when He exhorts the Jews to "search the Scriptures," the more urges us to the enquiry, for He would not thus have spoken if it were possible to comprehend them immediately at the first reading. No one would ever search for what is obvious and at hand, but for that which is wrapt in shadow, and which must be found after much enquiry; and so to arouse us to the search He calls them "hidden treasure."

Psalms 119:62 — HOMILIES ON GENESIS 30:17

Accordingly, let us condition ourselves to not be easily distracted from the task of approaching God constantly with our prayers day and night, and especially at night. Night is the time when there is no one to hinder us, when there is great peace of mind, when there is complete repose. It is also the time when all turmoil is left outside the house, when no one is likely to put us off or distract us from entreaty, and when our mind happens to be set at rest and is able to propose everything precisely to the physician of souls. I mean, if blessed David, king as he was as well as inspired author and beset with so many worries, clad in mantle and crown, could say, "At midnight I rise to praise you for the rulings of your justice," what should we say who, despite leading a private and carefree life, do not even do the same as he? In other words, since by day he had much on his mind, a great mass of business, terrible confusion, and could not find a suitable time for the proper kind of prayer, he prayed during the time of respite that others devote to sleep, lying on soft beds, tossing and turning. On the contrarythe king, though caught up in such responsibility, devoted the time to prayer, conversing privately with God, directing sincere entreaties to him of the most intense kind, and thus he achieved whatever he set his mind to. Through these prayers he was successful in wars, inflicting defeat and adding victory to victory. He enjoyed, you see, an invincible weaponry, an ally from on high sufficient not merely for battles conducted by human beings but also for the cohorts of the demons.

Psalms 119:120 — HOMILIES ON THE GOSPEL OF JOHN 54

Beloved, our condition needs much endurance; and endurance is produced when doctrines are deeply rooted. For as no wind is able by its assaults to tear up the oak, which sends down its root into the lower recesses of the earth, and is firmly clenched there; so too the soul which is nailed by the fear of God none will be able to overturn. Since to be nailed is more than to be rooted. Thus the Prophet prayeth, saying, "Nail my flesh by Thy fear"; "do Thou so fix and join me, as by a nail riveted into me."

Psalms 125:1 — HOMILIES CONCERNING THE STATUES 8:4

Such, however, is not the nature of the righteous man. But what manner of man is he? Hear the same prophet, saying, "They that trust in the Lord are as Mount Zion." What means then, "As Mount Zion?" "He shall not be shaken," saith he, "for ever." For whatever engines thou bringest up, whatever darts thou hurlest, desiring to overturn a mountain, thou wilt never be able to prevail; for how canst thou? thou wilt break in pieces all thine engines, and exhaust thine own strength. Such also is the righteous man. Whatever blows he may receive, he suffereth no evil therefrom; but destroyeth the power of those who take counsel against him, and not of men only, but of demons. Thou hast heard often what engines the Devil brought up against Job; but not only did he fail to overthrow that mountain, but drew back exhausted, his darts broken to pieces, and his engines rendered useless, by that assault!

Psalms 127:1 — HOMILIES ON 2 TIMOTHY 3

"That good thing which was committed unto thee keep,"—how?—"by the Holy Ghost which dwelleth in us." For it is not in the power of a human soul, when instructed with things so great, to be sufficient for the keeping of them. And why? Because there are many robbers, and thick darkness, and the devil still at hand to plot against us; and we know not what is the hour, what the occasion for him to set upon us. How then, he means, shall we be sufficient for the keeping of them? "By the Holy Ghost"; that is if we have the Spirit with us, if we do not expel grace, He will stand by us. For, "Except the Lord build the house, they labor in vain that build it. Except the Lord keep the city, the watchman waketh but in vain." This is our wall, this our castle, this our refuge. If therefore It dwelleth in us, and is Itself our guard, what need of the commandment? That we may hold It fast, may keep It, and not banish It by our evil deeds.

Psalms 139:6 — AGAINST THE ANOMOEANS 1:24-25

Therefore, let us listen to what the prophet says about this: "Your knowledge is too wonderful for me." But let us see what he says further on: "I will give you thanks, for you are fearful and wonderful." Why "fearful"? We wonder at the beauty of columns, mural art, the physical bloom of youth. Again, we wonder at the open sea and its limitless depth, but we wonder fearfully when we stoop down and see how deep it is. It was in this way that the prophet stooped down and looked at the limitless and yawning sea of God's wisdom. And he was struck with shuddering. He was deeply frightened, he drew back, and he said in a loud voice, "I will give you thanks for you are fearfully wondrous; wondrous are your works." And again, "Your knowledge is too wondrous for me; it is too lofty and I cannot attain to it."Do you see how prudent the servant is and how grateful is his heart? What he is saying is this: "I thank you that I have a Master whom I cannot comprehend." And he is not now speaking of God's essence. He passes over the incomprehensibility of his essence as if it is something on which everybody is agreed. What he is speaking of here is God's omnipresence; and he is showing that this is the very thing that he does not understand, namely, how God is present everywhere. To prove to you that he is speaking of God's omnipresence, listen to what follows: "If I go up to heaven, you are there; if I go down to hell, you are present." Do you see how God is everywhere present? The prophet did not know how this was true but he shudders, he is upset, he is at a loss when he so much as thinks about it.

Psalms 140:3 — HOMILIES ON GENESIS 23:11

Do you see how holy Scripture knows how to call human only the person practicing virtue and does not think the others are human, calling them instead flesh at one time and earth at another? Hence at this place, too, in promising to list the genealogy of the good person it says, "Noah was a human being." You see, he alone was a human being, whereas the others were not human beings; instead, while having the appearance of human beings they had forfeited the nobility of their kind by the evil of their intention, and instead of being human they reverted to the irrationality of wild animals. Sacred Scripture assigns the names of wild beasts to human beings, rational creatures that they should be, in the event of their lapsing into evil and falling prey to irrational passions. Listen, for example, to its words, "They turned into rutting horses." See how it gives them the animal's name on account of their unbridled lust. Elsewhere, on the other hand, it says, "Poison of serpents on their lips"; here it highlights their resemblance to the animal's trickery and duplicity. Again, it calls them "dumb dogs." And again, "Like a deaf adder that blocks its ears," referring to their stopping their ears against instruction in virtue. You would find many other names imposed by sacred Scripture on people seduced by their indifference into bestial passions.

Psalms 146:9 — LETTER TO A YOUNG WIDOW 1

For as long as that blessed husband of thine was with thee, thou didst enjoy honour, and care and zealous attention; in fact you enjoyed such as you might expect to enjoy from a husband; but since God took him to Himself He has supplied his place to thee. And this is not my saying but that of the blessed prophet David for he says "He will take up the fatherless and the widow," and elsewhere he calls Him "father of the fatherless and judge of the widow;" thus in many passages thou wilt see that He earnestly considereth the cause of this class of mankind.

Psalms 148:1-2 — HOMILIES ON THE GOSPEL OF JOHN 15

But what God really is, not only have not the prophets seen, but not even angels nor archangels. If you ask them, you shall not hear them answering anything concerning His Essence, but sending up, "Glory to God in the Highest, on earth peace, good will towards men." If you desire to learn something from Cherubim or Seraphim, you shall hear the mystic song of His Holiness, and that "heaven and earth are full of His glory." If you enquire of the higher powers, you shall but find that their one work is the praise of God. "Praise ye Him," saith David, "all His hosts."

Romans 1:1 — Homily on Romans 1

Moses having written five books, has nowhere put his own name to them, neither have they who after him put together the history of events after him, no nor yet has Matthew, nor John, nor Mark, nor Luke; but the blessed Paul everywhere in his Epistles sets his own name. Now why was this? Because they were writing to people, who were present, and it had been superfluous to show themselves when they were present. But this man sent his writings from afar and in the form of a letter, for which cause also the addition of the name was necessary. But if in the Epistle to the Hebrews he does not do the same, this too is after his own wise judgment. For since they felt prejudiced against him, lest on hearing the name at the outstart, they should stop up all admission to his discourse, he subtly won their attention by concealing the name.

Romans 1:2 — Homily on Romans 1

"Which He promised afore by His Prophets in the Holy Scriptures." For the Lord, saith he, "shall give the word to them that proclaim glad tidings with great power"; and again, "How beautiful are the feet of them that preach the Gospel of peace." See here both the name of the Gospel expressly and the temper of it, laid down in the Old Testament. For, we do not proclaim it by words only, he means, but also by acts done; since neither was it human, but both divine and unspeakable, and transcending all nature. Now since they have laid against it the charge of novelty also, He shows it to be older than the Greeks, and described aforetime in the Prophets. And if He gave it not from the beginning because of those that were unwilling to receive it, still, they that were willing did hear it. "Your father Abraham," He says, "rejoiced to see My day, and he saw it, and was glad." How then comes He to say, Many prophets desired to see the things which ye see, and have not seen them? He means not so, as ye see and hear, the Flesh itself, and the very miracles before your eyes. But let me beg you to look and see what a very long time ago these things were foretold. For when God is about to do openly some great things, He announces them of a long time before, to practise men's hearing for the reception of them when they come. "In the Holy Scriptures." Because the Prophets not only spake, but also writ what they spake; nor did they write only, but also shadowed them forth by actions, as Abraham when he led up Isaac, and Moses when he lifted up the Serpent, and when he spread out his hands against Amalek, and when he offered the Paschal Lamb.

Romans 1:3 — Homily on Romans 1

"Concerning His Son which was made of the seed of David, according to the flesh." What dost thou, O Paul, that after lifting up our souls so, and elevating them, and causing great and unutterable things to pass show before them, and speaking of the Gospel, and that too the Gospel of God, and bringing in the chorus of the Prophets, and showing the whole of them heralding forth many years before those things which were to come: why dost thou again bring us down to David? Art thou conversing, oh tell me, of some man, and giving him Jesse's son for a father? And wherein are these things worthy of what thou hast just spoken of? Yea, they are fully worthy. For our discourse is not, saith he, of any bare man. Such was my reason for adding, "according to the flesh;" as hinting that there is also a Generation of the Same after the Spirit. And why did he begin from that and not from this the higher? It is because that was what Matthew, and Luke, and Mark, began from. For he who would lead men by the hand to Heaven, must needs lead them upwards from below. So too was the actual dispensation ordered. First, that is, they saw Him a man upon earth, and then they understood Him to be God. In the same direction then, as He Himself had framed His teaching, did His disciple also shape out the way which leadeth thither. Therefore the generation according to the flesh is in his language placed first in order, not because it was first, but because he was for leading the hearer from this up to that.

Romans 1:4 — Homily on Romans 1

"And declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead, even Jesus Christ." What is said has been made obscure by the close-folding of the words, and so it is necessary to divide it. What then is it, which he says? We preach, says he, Him Who was made of David. But this is plain. Whence then is it plain, that this incarnate "Person" was also the Son of God? First, it is so from the prophets; wherefore he says, "Which He had promised afore by the Prophets in the Holy Scriptures." And this way of demonstration is no weak one. And next also from the very way of His Generation: which also he sets forth by saying, "of the seed of David according to the flesh": for He broke the rule of nature. Thirdly, from the miracles which He did, yielding a demonstration of much power, for "in power" means this. Fourthly, from the Spirit which He gave to them that believe upon Him, and through which He made them all holy, wherefore he saith, "according to the Spirit of holiness." For it was of God only to grant such gifts. Fifthly, from the Resurrection; for He first and He alone raised Himself: and this Himself too said to be above all a miracle sufficient to stop the mouths even of them that behaved shamelessly. For, "Destroy this Temple," He says, "and in three days I will raise it up"; and, "When ye have lifted" Me "up from the earth, then shall ye know that I am He"; and again, This "generation seeketh after a sign; and there shall no sign be given unto it, but the sign of Jonas." What then is the being "declared?" being shown, being manifested, being judged, being confessed, by the feeling and suffrage of all; by Prophets, by the marvelous Birth after the Flesh, by the power which was in the miracles, by the Spirit, through which He gave sanctification, by the Resurrection, whereby He put an end to the tyranny of death.

Romans 1:5 — Homily on Romans 1

"By Whom we have received grace and Apostleship for obedience to the faith." See the candor of the servant. He wishes nothing to be his own, but all his Master's. And indeed it was the Spirit that gave this. Wherefore He saith, "I have many things to say unto you, but ye cannot bear them now. Howbeit when He, the Spirit of Truth, is come, He will guide you into all truth": and again, "Separate Me Paul and Barnabas." And in the Epistle to the Corinthians, he says, that "to one is given by the Spirit the word of wisdom, to another the word of knowledge"; and that It divideth all as It willeth. And in addressing the Milesians, he says, "Over which the Holy Ghost hath made you shepherds and overseers." You see, he calls the things of the Spirit, the Son's, and the things of the Son, the Spirit's. "Grace and Apostleship;" that is, it is not we that have achieved for ourselves, that we should become Apostles. For it was not by having toiled much and labored that we had this dignity allotted to us, but we received grace, and the successful result is a part of the heavenly gift. "For obedience to the faith." So it was not the Apostles that achieved it, but grace that paved the way before them. For it was their part to go about and preach, but to persuade was of God, Who wrought in them. As also Luke saith, that "He opened their heart"; and again, To whom it was given to hear the word of God. "To obedience;" he says not, to questioning and parade of argument but "to obedience." For we were not sent, he means, to argue, but to give those things which we had trusted to our hands. For when the Master declareth aught, they that hear should not be nice and curious handlers of what is told them, but receivers only; for this is why the Apostles were sent, to speak what they had heard, not to add aught from their own stock, and that we for our part should believe-that we should believe what?-"concerning His Name." Not that we should be curious about the essence, but that we should believe on the Name; for this it was which also wrought the miracles. For it says, "in the Name of Jesus Christ rise up and walk." And this too requireth faith, neither can one grasp aught of these things by reasoning. "Among all nations, among whom are ye also the called of Jesus Christ." What? did Paul preach then to all the nations? Now that he ran through the whole space from Jerusalem to Illyricum, and from thence again went forth to the very ends of the earth, is plain from what he writes to the Romans; but even if he did not come to all, yet still what he says is not false, for he speaks not of himself alone, but of the twelve Apostles, and all who declared the word after them. And in another sense, one should not see any fault to find with the phrase, if about himself, when one considers his ready mind, and how that after death he ceaseth not to preach in all parts of the world. And consider how he extols the gift, and shows that it is great and much more lofty than the former, since the old things were with one nation, but this gift drew sea and land to itself.

Romans 1:6 — Homily on Romans 1

"Among whom are ye also the called of Jesus Christ." That is, along with whom ye also are: and he does not say, that he called the others with you, but you with the others. For if in Christ Jesus there is neither bond nor free, much less is there king and private man. For even ye were called and did not come over of yourselves.

Romans 1:7 — Homily on Romans 1

"To all that be in Rome, beloved of God, called to be saints: grace to you and peace from God our Father, and the Lord Jesus Christ." See how continually he puts the word "called," saying, "called to be an Apostle; among whom ye also are called; to all that be in Rome, called:" and this he does not out of superfluity of words, but out of a wish to remind them of the benefit. For since among them which believed, it was likely that there would be some of the consuls and rulers as well as poor and common men, casting aside the inequality of ranks, he writes to them all under one appellation. But if in things which are more needful and which are spiritual, all things are set forth as common both to slaves and to free, for instance, the love from God, the calling, the Gospel, the adoption, the grace, the peace, the sanctification, all things else, how could it be other than the uttermost folly, whom God had joined together, and made to be of equal honor in the greater things, those to divide on account of things on earth? on this ground, I presume, from the very outstart, this blessed Apostle, after casting out this mischievous disease, conducts them to the mother of blessings, humble-mindedness. This made servants better, since they learnt that they should take no harm from their servitude, while they had the true freedom; this would incline masters to be gentle, as being instructed that they have no advantage in being free, unless the goods of faith have the first place given them. And that you may learn that he was not doing this to work confusion, by dashing all things, but still knew the best distinction, he wrote not simply to all that were in Rome, but with a definition added, "beloved of God." For this is the best discrimination, and shows whence the sanctification was. Whence then was the sanctification? from Love. For after saying, "beloved," then he proceeds, "called to be saints," showing that it is from this that the fount of all blessings is. But saints he calls all the faithful. "Grace unto you and peace." Oh address, that bringeth countless blessings to us! This also Christ bade the Apostles to use as their first word when entering into houses. Wherefore it is from this that Paul also in all places takes his beginning, from grace and peace; for it was no small war which Christ put an end to, but indeed one varying and of every kind and of a long season; and this not from our labors, but through His grace. Since then love presented us with grace, and grace with peace, having set them down in the due order of an address, he prays over them that they may abide perpetual and unmoved, so that no other war may again be blown into flame, and beseeches Him that gave, to keep these things firmly settled, saying as follows, "Grace be unto you and peace from God our Father, and the Lord Jesus Christ." See in this passage, the "from" is common to the Son and the Father, and this is equivalent to "of whom." For he did not say, Grace be unto you and peace from God the Father, "through" our Lord Jesus Christ; but, "from God the Father, and the Lord Jesus Christ." Strange! how mighty is the love of God! we which were enemies and disgraced, have all at once become saints and sons. For when he calls Him Father, he shows them to be sons; and when he says sons, he has unveiled the whole treasure of blessings. Let us then keep showing a conversation worthy of the gift, and hold on in peace and holiness. For other dignities are but for a time, and are brought to an end along with this life present, and may be bought with money (whence one might say they are not dignities at all but names of dignities only, having their strength in the investiture of fine array and the servility of attendants), but this as having been given of God, the gift of sanctification and adoption, is not broken through even by death, but even here maketh men conspicuous, and also departs with us upon our journey to the life to come.

Romans 1:8 — Homily on Romans 2

An exordium worthy of this blessed spirit, and able to teach all men to offer unto God the firstlings of their good deeds and words, and to render thanks not only for their own, but also for others' well-doings: which also maketh the soul pure from envy and grudging, and draweth God in a greater measure towards the loving spirit of them that so render thanks. Wherefore also elsewhere he says, "Blessed be God and the Father of our Lord Jesus Christ, Who hath blessed us with all spiritual blessing." (Eph. i. 3.) And it is fitting that we render thanks not only when rich, but also when poor, not when in health only, but also when sick, not when we thrive only, but also when we have to bear the reverse. For when our affairs are borne onward with a fair wind, to be thankful is not matter of wonder. But when no small tempests be upon us, and the vessel veers about and is in jeopardy, then is the great time for displaying patience and goodness of heart. For this cause Job also gained a crown from hence, and the shameless mouth of the devil did he stop, and show clearly that not even when he saw good days was it through his wealth that he was thankful, but through his much love toward God. And see too what things he is thankful for: not for things earthly and perishing, as power and authority and glory (for these things are of no account), but for real blessings, faith and boldness of speech. And with how much feeling he gives thanks: for he saith not "to God," but "to my God," which also the Prophets do, so making that which is common to all their own. And what is there wonderful in the Prophets doing so? For God himself plainly does it continually to His servants, calling Himself the God of Abraham and Isaac and Jacob, as peculiarly theirs. "That your faith is spoken of throughout the whole world." What then, had the whole world heard of the faith of the Romans? Yes, the whole, according to him. And it is not a thing unlikely. For the city was not one of no note, but as being upon a sort of eminence it was on every account conspicuous. But consider, I pray, the power of the preaching, how in a short time by means of publicans and fishermen it took hold upon the very head of all cities, and Syrians became the teachers and guides of Romans. He attests then two excellencies in them, both that they believed, and that they believed with boldness, and that so great as that the fame of them reached into all the world. "For your faith," he says "is spoken of throughout the whole world. Your faith," not your verbal disputations, nor your questionings, nor your syllogisms. And yet there were there many hindrances to the teaching. For having recently acquired the empire of the world they were elated, and lived in riches and luxury, and fishermen brought the preaching there, and they Jews and of the Jews, a nation hated and had in abomination among all men; and they were bidden to worship the Crucified, Who was brought up in Judea. And with the doctrine the teachers proclaimed also an austere life to men who were practised in softness, and were agitated about things present. And they that proclaimed it were poor and common men, of no family, and born of men of no family. But none of these things hindered the course of the word. So great was the power of the Crucified as to carry the word round everywhere. "For it is spoken of," he says, "in all the world." He says not, it is manifested, but, is spoken of, as if all men had them in their mouths.

Romans 1:9 — Homily on Romans 2

Words these of an Apostle's bowels of affection, the showing forth this of fatherly concernment! And what is it which he says, and why does he call God to witness? He had to declare his feeling toward them. Since then he had not as yet ever seen them, he therefore called no man to witness, but Him Who entereth in the hearts. For since he was saying, "I love you," and as a token thereof alleged his praying continually for them, and wishing to come to them, and neither was this self-evident, he betakes himself to the trustworthy testimony. Will then any one of you be able to boast that he remembers, when praying at his house the entire body of the Church? I think not. But Paul drew near to God in behalf not of one city only, but of the whole world, and this not once, or twice, or thrice, but continually. But if the continually bearing any one about in one's memory would not happen without much love; to have any in one's prayers, and to have them there continually, think what great affection and friendship that implies. But when he says, "Whom I serve with my spirit in the Gospel of His Son," he shows us at once the grace of God, and also his own humble-mindedness; the grace of God because He entrusted to him so great a matter; but his own humility, because he imputes it all not to his own zeal, but to the assistance of the Spirit. But the addition of "the Gospel," shows the kind of ministry. For there are many and diverse modes of service. And as under kings all are ranged under one that beareth kingly power, and all have not to minister about the same thing, but to one belongeth the ministry of ruling armies and to another that of ordering cities and to another again that of keeping treasures in the storehouses, thus also in spiritual things, one serveth God and laboreth in believing and ordering his own life well, and another in undertaking the care of strangers, and another in taking in hand the patronship of them that be in need. As even during the Apostle's own time, they of Stephen's company served God in the guardianship of the widows, others in the teaching of the word, of whom also Paul was, serving in the preaching of the Gospel. And this was the fashion of his service: for it was to this that he was appointed. On this account, he not only calls God to witness, but also says what he was entrusted with, to show that having so great things put into his hands, he would not have called Him Who trusted them to him to witness what was false. And therewith he wished to make another point out also, viz. that he could not but have this love and care for them. For that they might not say "who art thou? and, from whence? that thou sayest that thou art anxious over a city so great, and most imperial," he shows that he must needs have this care, if at least the sort of service that was committed to him, was to declare the Gospel: for he that hath this put into his hands, must needs have continually upon his mind them that are to receive the word. And he shows another thing besides this by saying, "in my spirit;" that this service is much higher than either the Gentile or the Jewish. For the Gentile is both fleshly and in error, and the Jewish is true indeed, yet even this is fleshly. But that of the Church is the opposite of the Gentile, but more lofty than the Jewish by a great deal. For the mode of our service is not with sheep and oxen and smoke and fat, but by a spiritual soul, which Christ also shows in saying that "God is a Spirit, and they that worship Him must worship Him in spirit and in truth." (John iv. 24.) "In the Gospel of His Son." Having said above that it was the Father's Gospel, here he says it is the Son's. So indifferent is it to say the Father's or the Son's! For he had learnt from that blessed voice that the things of the Father are the Son's, and the things of the Son are the Father's. For "all Mine are Thine, and Thine are Mine." (John xvii. 10.) "That without ceasing I make mention of you always in my pra…

Romans 1:10-11 — Homily on Romans 2

You see him painfully desiring to see them, and yet not enduring to see them contrary to what seemed good unto God, but having his longing mingled with the fear of God. For he loved them, and was eager to come to them. Yet he did not, because he loved them, desire to see them, contrary to what seemed good unto God. This is true love not as we love who err on both sides from the laws of love: for either we love no one, or if we ever do love, we love contrary to what seemeth good unto God, acting in both against the Divine law. And if these things be grievous when spoken of, they are more grievous when done. And how do we love contrary to what seems good to God? (you will say.) When we neglect Christ pining with hunger, and provide our children and friends and relations above their needs. Or rather what need to carry the subject further. For if any one will examine his own conscience, he will find that this takes place in many things. But such was not that blessed person, but he knew both how to love and to love as he ought, and as was fitting, and though exceeding all men in loving, he transgressed not the measures of love. See then two things thrive extremely in him, fear of God, and also longing towards the Romans. For to be praying continually, and not to desist when he obtained not, shows exceeding love. But while loving, thus to continue yielding to the will of God, shows intense reverence. In another place, however, having "thrice besought the Lord" (2 Cor. xii. 8), he not only did not receive, but on the contrary, when he did not receive, he was very thankful for not having been heard. So, in all things did he look to God. But here he received, though not when he asked, but after delay, and neither hereat was he discontented. And these things I mention that we may not repine at not being heard, or at being heard slowly. For we are not better than Paul, who confesses his thankfulness for both, and with good ground. For when he had once given himself up to the all-governing Hand, and put himself with as much subjection under it, as clay under the potter, he followed wheresoever God led. Having then said that he desired to see them, he mentioned also the cause of his desire; and what is it?

Romans 1:11 — Homily on Romans 2

For it was not merely as many now go travelling in a needless and profitless way that he also went, but for necessary and very urgent ends. And he does not tell them his meaning openly, but by way of hints, for he does not say that I may teach you, that I may instruct you, that I may fill up that which is wanting; but, "that I may impart;" showing, that it is not his own things which he is giving them, but that he was imparting to them what he had received. And here again he is unassuming, in saying "some," he means, a small one, and suited to my powers. And what may this small one be which thou art now going to impart? This it is, he says, "to the end that ye may be established." This then also cometh of grace, namely, the being unwavering and standing fast. But when you hear of grace, think not that the reward of resolve on our part is thereby cast aside; for he speaks of grace, not to disparage the labor of resolve on our part, but to undermine the haughtiness of an insolent spirit. Do not thou then, because that Paul hath called this a gift of grace, grow supine. For he knows how, in his great candor, to call even well doings, graces; because even in these we need much influence from above. But in saying, "to the end that ye may be established," he covertly shows that they needed much correction: for what he would say is this: Of a "long time I have both desired" and prayed to see you, for no other reason than that I may "stablish, strengthen, fix" you thoroughly in the word of God, so that ye be not continually wavering. But he does not express himself so (for he would have shocked them), but in another way he hints to them the same thing, though in a subdued tone. For when he says, "to the end that ye may be established," he makes this plain. Then since this also was very irksome, see how he softens it by the sequel. For that they may not say, are we wavering, and carried about? and need we speech of yours in order to stand fast? he anticipates and does away any gainsaying of the kind, by saying as follows.

Romans 1:12 — Homily on Romans 2

As if he said, Do not suspect that I spoke to accuse you. It was not with this feeling that I said what I did. But what may it be that I wished to say? Ye are undergoing many tribulations, being drenched on every side (by those who persecute you). I desired then to see you, that I might comfort you, or rather, not that I might comfort you only, but that I might myself receive comfort. See the wisdom of the teacher. He said, to the end that "ye may be strengthened;" he knew that what he had said would be heavy and irksome to the disciples. He says, "to the end that ye may be comforted." But this again is heavy, not indeed to such a degree as the former, still it is heavy. He then pares down what is galling in this also, smoothing his speech on every side, and rendering it easy of acceptance. For he does not say barely, "to be comforted," but, "to be comforted together with you;" nor was he content with this but he puts in a further lenitive, when he says, "by the mutual faith both of you and me." Oh how great was his humble-mindedness! He showed himself also to be in need of them, and not them only of him. And he puts the disciples in the position of teachers, not letting any superiority remain upon his own side, but pointing out their full equality. For the gain is mutual, he means, and I need the comfort from you, and you that from me. And how comes this to pass? "Through the mutual faith both of you and me." For as in the case of fire, if any one gather together many lights, it is a bright flame that he kindles, thus also does it naturally happen with the faithful. For when we be by ourselves, torn away from others, we are somehow in worse spirits. But when we see one another, and are entwined with the members of our own selves, great is the comfort we receive. You must not look to the present time, during which, by God's grace, both in city and in the desert itself, there be many hosts of believers, and all impiety hath been driven out; but consider, in that time, how great a good it was both for disciples to see their master, and for brethren who had come from another city to be seen of brethren. But that I may make what I am saying plainer, let me bring the matter to an example. For if it should even happen and come to pass (may it never do so!) that we had been carried away to the land of the Persians or Scythians or other barbarians, and had been scattered (torn asunder) by twos and threes in their cities, and were then suddenly to see any one of those here coming to us, reflect what a harvest of comfort we should reap of it! See ye not those too who are in the prisons, if they see any of their acquaintance, how they revive, and are quite fluttering with the pleasure? But if I compare those days with captivity and imprisonment, count it no wonder. For these suffered far harder things than those, scattered as they were, and driven about, and dwelling in the midst of famine and of wars, and tremblingly expecting daily death, and suspecting friends and kindred and relatives, and dwelling in the world as in a strange land, aye, and in far harder plight than they who live in another's country. This is why he says, "to the end that ye may be established and comforted with us by our mutual faith." And this he says, not as though himself needed any assistance from them (far from it; for how should the pillar of the Church, who was stronger than iron and the rock, the spiritual adamant, who was equal to the charge of countless cities), but that he should not make his language impetuous and his reproof vehement, he says, that he himself also needs their consolation. But if any one here should say, that the comfort was his gladness at the increase of their faith, and that Paul needed this, he would not be mistaking his meaning in this way either.

Romans 1:13 — Homily on Romans 2

Here is a compliance great as that of slaves, and a plain exhibition of his excellent temper! For, that he was let, he says, but why, he does not go on to say. For he does not pry into the command of his Master, but only obeys. And yet one might expect a person to start questions, as to why God hindered a city so conspicuous and great, and towards which the whole world was looking, from enjoying such a teacher, and that for so long a time. For he that had overcome the governing city, could easily go on to the subjects of it. But he that let alone the more royal one, and lay in wait about the dependents, had the main point left neglected. But none of these things does he busy himself with, but yields to the incomprehensibleness of Providence, thereby both showing the right tone of his soul, and instructing us all never to call God to account for what happens, even though what is done seem to trouble the minds of many. For the Master's part it is alone to enjoin, the servants' to obey. And this is why he says, that he was let, but not for what cause; for he means, even I do not know; ask not then of me the counsel or mind of God. For why, tell me, do you even seek to learn it? do you not know that all things are under His care, that He is wise, that He doeth nothing at a mere hazard, that He loveth thee more than they who begat thee, and goes exceeding far beyond a father's yearnings of affection to thee, and a mother's anxiousness. Seek then no more, and go not a step further; for this is sufficient consolation for thee: since even then it was well ordered for the Romans. And if thou knowest not the manner, take it not to heart: for this is a main feature of faith, even when in ignorance of the manner of the dispensation, to receive what is told us of His Providence. Paul then having succeeded in what he was earnest about (and what was this? to show that it was not as slighting them that he did not come to them, but because, though greatly desiring it, he was hindered), and having divested himself of the accusation of remissness, and having persuaded them that he was not less desirous to see them than themselves, further shows his love to them by other things. For even when I was hindered he means, I did not stand aloof from the attempt, but I kept attempting always yet was always hindered, yet never did I stand aloof thus, without falling out with the will of God, still keeping my love. For by his purposing it to himself and not standing aloof from it, he showed his affection; but through his being hindered and yet not struggling against it, all his love to God. "That I might have some fruit among you also." Yet he had told them the cause of his longing before, and shown that it was becoming him; but still here also, he states it, clearing away all their suspicion. For since the city was conspicuous, and in the whole extent of sea and land had no equal to many even the mere desire of becoming acquainted with it became a reason for a journey to it; that they might not think anything of the sort about Paul, or suspect that, merely with a view to glory in claiming them to himself he desired to be present there, he repeatedly lays down the ground of his desire, and before he says, it was that "I may impart to you some spiritual gift," that I desired to see you; but here more clearly, "that I might have some fruit among you also even as among other Gentiles." The rulers he puts with the subjects, and after the countless triumphs and victories and the glory of the consuls, he puts them with the barbarians, and with good reason too. For where the nobility of faith is, there is none barbarian, none Grecian, none stranger, none citizen, but all mount up to one height of dignity.

Romans 1:14 — Homily on Romans 2

Which also he said when writing to the Corinthians. And he says it, to ascribe the whole to God. (1 Cor. ix. 16.) And see him here also unassuming, for he does not say, that I may teach and instruct, but what? "that I might have some fruit." And not fruit, simply, but "some fruit." Again, depreciating his own share therein just as he had said above, "that I may impart some gift." And then to repress them too, as I said also before, he says, "even as among other Gentiles." For, I do not, because you are rich, and have the advantage of others, show less concern about the others. For it is not the rich that we are seeking, but the faithful. Where now are the wise of the Greeks, they that wear long beards and that are clad in open dress, and puff forth great words? All Greece and all barbarian lands has the tentmaker converted. But Plato, who is so cried up and carried about among them, coming a third time to Sicily with the bombast of those words of his, with his brilliant reputation, did not even get the better of a single king, but came off so wretchedly, as even to have lost his liberty. But this tentmaker ran over not Sicily alone or Italy, but the whole world; and while preaching too he desisted not from his art, but even then sewed skins, and superintended the workshop. And even this did not give offence to those who were born of consuls, and with very good reason, for it is not their trades and occupations, but falsehood and forged doctrines, which usually render teachers easy subjects of contempt. And for this reason, even Athenians still laugh at the former. But this man even barbarians attend to, and even foolish and ignorant men. For his preaching is set forth to all alike, it knows no distinction of rank, no preeminence of nation, no other thing of the sort; for faith alone does it require, and not reasonings. Wherefore it is most worthy of admiration, not only because it is profitable and saving, but that it is readily admissible and easy, and comprehensible to all: which is a main object in the Providence of God, who setteth forth His blessings to all in common. For what He did in respect of the sun and the moon and the earth and the sea and other things, not giving the rich and the wise a greater share of the benefits of these, and a less to the poor, but setting forth the enjoyment of them to all alike, this also did He with regard to the preaching, and even in a much greater degree, by how much this is more indispensable than they. Wherefore Paul repeatedly says, "among all the Gentiles," to show that he in no respect favors them, but is fulfilling his Master's command, and sending them away to thanksgiving to the God of all.

Romans 1:15 — Homily on Romans 2

Oh, noble soul! having taken on him a task laden of so great dangers, a voyage across the sea, temptations, plottings, risings-for it was likely, that one who was going to address so great a city which was under the tyrannic sway of impiety, should undergo temptations thick as snowflakes; and it was in this way that he lost his life in this city, being cut off by the tyrant of it-yet still expecting to undergo so great troubles, for none of these did he become less energetic, but was in haste and was in travail and was ready-minded. Wherefore he says, "So, as much as in me is, I am ready to preach the Gospel to you that are at Rome also."

Romans 1:16 — Homily on Romans 2

"What sayest thou, O, Paul? When it were fitting to say, that I boast, and am proud, and luxuriate in it; thou sayest not this, but what is less than this, that thou art "not ashamed," which is not what we usually say of things very glorious. What then is this which he says, and why does he thus speak? while yet he exults over it more than over heaven. At least, in writing to the Galatians, he said, "God forbid that I should glory, save in the Cross of our Lord Jesus Christ." (Gal. vi. 14.) How then comes he here to say, not that I even glory, but that "I am not ashamed?" The Romans were most anxiously eager about the things of the world, owing to their riches, their empire, their victories; and their kings they reckoned to be equal to the gods, and so they even called them. And for this cause too, they worshipped them with temples and with altars and with sacrifices. Since then they were thus puffed up, but Paul was going to preach Jesus, who was thought to be the carpenter's son, who was brought up in Judea, and that in the house of a mean woman, who had no body guards, who was not encircled in wealth, but even died as a culprit with robbers, and endured many other inglorious things; and it was likely that they were concealing themselves as not as yet knowing any of the unspeakable and great things: for this reason he says, "I am not ashamed," having still to teach them not to be ashamed. For he knew that if they succeeded in this, they would speedily go on and come to glorying also: and do you then, if you hear any one saying, Dost thou worship the Crucified? be not ashamed, and do not look down, but luxuriate in it, be bright-faced at it, and with the eyes of a free man, and with uplifted look, take up your confession; and if he say again, Dost thou worship the Crucified? say in reply to him, Yes! and not the adulterer, not the insulter of his father, not the murderer of his children (for such be all the gods they have), but Him who by the Cross stopped the mouths of devils, and did away with their countless juggleries. For the Cross is for our sakes, being the work of unspeakable Love towards man, the sign of His great concern for us. And in addition to what has been said, since they were puffed up with great pomposity of speech and with their cloak of external wisdom, I, he means to say, bidding an entire farewell to these reasonings, come to preach the Cross, and am not ashamed because of it: "for it is the power of God to salvation." For since there is a power of God to chastisement also (for when He chastised the Egyptians, He said, "This is My great power,") (Joel ii. 25) and a power to destruction, (for, "fear Him," He says, "that is able to destroy both body and soul in hell"), (Matt. x. 28) for this cause he says, it is not these that I come to bring, the powers of chastisement and punishment, but those of salvation. What then? Did not the Gospel tell of these things also, namely, the account of hell, and that of the outer darkness, and of the venomous worm? And yet we know of these from no other source than the Gospel. In what sense then does he say, "the power of God unto salvation?" Attend only to what follows. "To every one that believeth; to the Jew first, and also to the Greek." For it is not to all absolutely, but to them that receive it. For though thou be a Grecian (i.e. Heathen), and even one that has run into every kind of vice, though a Scythian, though a barbarian, though a very brute, and full of all irrationality, and burdened with the weights of endless sins, no sooner hast thou received the word concerning the Cross, and been baptized, than thou hast blotted out all these; and why says he here, "to the Jew first, and also to the Greek?" What meaneth this difference? and yet he has often said, "Neither circumcision is anything, nor uncircumcision" (1 Cor. vii. 19. see Gal. v. 6 and vi. 15); how then doth he here discriminate, setting the Jew before the Greek? Now why is this? seeing that by being…

Romans 1:17 — Homily on Romans 2

But he who hath become just shall live, not for the present life only, but for that which is to come. And he hints not only this, but also another thing along with this, namely, the brightness and gloriousness of such a life. For since it is possible to be saved, yet not without shame (as many are saved of those, who by the royal humanity are released from punishment), that no one may suspect this upon hearing of safety, he adds also righteousness; and righteousness, not thine own, but that of God; hinting also the abundance of it and the facility. For you do not achieve it by toilings and labors, but you receive it by a gift from above, contributing one thing only from your own store, "believing." Then since his statement did not seem credible, if the adulterer and effeminate person, and robber of graves, and magician, is not only to be suddenly freed from punishment but to become just, and just too with the highest righteousness; he confirms his assertion from the Old Testament. And first with a short sentence, he lays open a vast sea of histories to one who has a capacity for seeing them. For after having said, "from faith to faith." he sends the hearer back to the dispensations of God, which took place thus in the Old Testament, which, when writing to the Hebrews, he explains with his usual great wisdom, showing that both the just and the sinners were justified in that way even then, wherefore also he made mention both of the harlot and of Abraham. But then here, after having just hinted at it (for he was running on to another and a pressing subject), he again confirms what he had said from the Prophets, bringing in Habakkuk before them, crying, and saying, that it is not in the nature of things for him who is to live, to live otherwise save by faith; for "the just," he says, "shall live by faith" (Hab. ii. 4), speaking about the life to come. For since what God giveth transcends reasoning entirely, it is but reason that we need faith. But the man that thinks meanly of it, and is contemptuous and vainglorious, will not effect anything at all. Let heretics hearken to the voice of the Spirit, for such is the nature of reasonings. They are like some labyrinth or puzzles which have no end to them anywhere, and do not let the reason stand upon the rock, and have their very origin in vanity. For being ashamed to allow of faith, and to seem ignorant of heavenly things, they involve themselves in the dust-cloud of countless reasonings. Then oh miserable and painful man, fit object for endless tears, should any one ask thee, how the heaven was made, and how the earth,-and why do I say the heaven and the earth? how thou wert thyself born, how nourished, and how thou grewest, art thou then not ashamed of thine ignorance? But if anything be said about the Only-begotten, dost thou thrust thyself through shame into a pit of destruction, thinking that it is unworthy of thee not to know everything? And yet disputatiousness is an unworthy thing, and so is ill-timed curiosity. And why do I speak of doctrines? for even from the corruption in our present life we have escaped by no other means than through the faith. Thus shone also all those aforetime, thus Abraham, thus Isaac, thus Jacob, thus too the harlot was saved, the one in the Old Testament, and likewise the one in the New. For, "by faith," he says, "the harlot Rahab perished not with them that believed not when she had received the spies." (Heb. xi. 31.) For if she had said to herself, "and how can they that are captives and exiles, and refugees, and live the life of vagabond tribes, get the better of us who have a city, and walls, and towers?" she would have destroyed both herself and them. Which also the forefathers of those who were then saved did suffer. For when, upon the sight of men great and tall, they questioned the manner of victory, they perished, without battle or array, all of them. Seest thou what a pit is that of unbelief! what a wall that of faith! For the one carried…

Romans 1:18 — Homily on Romans 3

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

Romans 1:19 — Homily on Romans 3

But this glory they invested stocks and stones with. As then he which is entrusted with the goods of the king, and is ordered to spend them upon the king's glory, if he waste these upon robbers, and harlots, and witches, and make these splendid out of the king's stores, he is punished as having done the kingdom the greatest wrong. Thus they also who after having received the knowledge of God and of His glory, invested idols therewith, "held the truth in unrighteousness," and, at least as far as was in their power, dealt unrighteously by the knowledge, by not using it upon fitting objects. Now, has what was said become clear to you, or must one make it still clearer? Perhaps it were needful to say somewhat more. What then is it which is here said? The knowledge of Himself God placed in men from the beginning. But this knowledge they invested stocks and stones with, and so dealt unrighteously to the truth, as far at least as they might. For it abideth unchanged, having its own glory immutable. "And whence is it plain that He placed in them this knowledge, O Paul?" "Because," saith he, "that which may be known of Him is manifest in them." This, however, is an assertion, not a proof. But do thou make it good, and show me that the knowledge of God was plain to them, and that they willingly turned aside. Whence was it plain then? did He send them a voice from above? By no means. But what was able to draw them to Him more than a voice, that He did, by putting before them the Creation, so that both wise, and unlearned, and Scythian, and barbarian, having through sight learned the beauty of the things which were seen, might mount up to God...

Romans 1:20 — Homily on Romans 3

Which also the prophet said, "The heavens declare the glory of God." (Ps. xix. 1.) For what will the Greeks (i.e. Heathen) say in that day? That "we were ignorant of Thee?" Did ye then not hear the heaven sending forth a voice by the sight, while the well-ordered harmony of all things spake out more clearly than a trumpet? Did ye not see the hours of night and day abiding unmoved continually, the goodly order of winter, spring, and the other seasons remaining both sure and unmoved, the tractableness of the sea amid all its turbulence and waves? All things abiding in order and by their beauty and their grandeur, preaching aloud of the Creator? For all these things and more than these doth Paul sum up in saying, "The invisible things of Him from the creation of the world are clearly seen, being understood by the things which are made, even His eternal Power and Godhead; so that they are without excuse." And yet it is not for this God hath made these things, even if this came of it. For it was not to bereave them of all excuse, that He set before them so great a system of teaching, but that they might come to know Him. But by not having recognized Him they deprived themselves of every excuse, and then to show how they are bereaved of excuse...

Romans 1:21 — Homily on Romans 3

This is the one greatest charge; and the second after it is their also worshipping idols, as Jeremy too in accusing them said, "This people hath committed two evils: they have forsaken me the fountain of living water, and have dug for themselves broken cisterns." (Jer. ii. 13.) And then as a sign of their having known God, and not used their knowledge upon a fit object, he adduces this very thing, that they knew gods. Wherefore he adds, "because that, when they knew God, they glorified Him not as God." And he names the cause through which they fell into such senselessness. What then is it? They trusted everything to their reasonings. Still he does not word it so, but in a much sharper language, "but became vain in their reasonings, and their foolish heart was darkened." For as in a night without a moon, if any one attempt to go by a strange road, or to sail over a strange sea, so far will he be from soon reaching his destination, that he will speedily be lost. Thus they, attempting to go the way leading to Heaven, and having destroyed the light from their own selves, and, in lieu of it, trusted themselves to the darkness of their own reasoning, and seeking in bodies for Him who is incorporeal, and in shapes for Him who hath no shape, underwent a most rueful shipwreck. But beside what has been said, he names also another cause of their error...

Romans 1:22 — Homily on Romans 3

For having some great conceit of themselves, and not enduring to go the way which God had commanded them, they were plunged into the reasonings of senselessness. And then to show and give in outline, what a rueful surge it was, and how destitute of excuse...

Romans 1:23 — Homily on Romans 3

The first charge is, that they did not find God; the second was, that it was while they had great and clear (wise) means to do it; the third, that withal they said they were wise; the fourth, that they not only did not find that Reverend Being, but even lowered Him to devils and to stones and stocks. Now he takes down their haughtiness also in the Epistle to the Corinthians, but not in the same way there as here. For there it is from the Cross he gives them the blow, saying, "The foolishness of God is wiser than men." (1 Cor. i. 25.) But here, without any comparison, he holds their wisdom by itself up to ridicule, showing it to be folly and a mere display of vain boasting. Then, that you may learn that when they had the knowledge of God they gave it up thus treacherously, "they changed," he says. Now he that changeth, hath something to change. For they wished to find out more, and not bear with the limits given them, and so they were banished from these also. For they were lusters after new devices, for such is all that is Grecian. And this is why they stood against one another and Aristotle rose up against Plato, and the Stoics blustered against him, and one has become hostile to one, another to another. So that one should not so much marvel at them for their wisdom, as turn away from them indignant and hate them, because through this very thing they have become fools. For had they not trusted what they have to reasonings, and syllogisms, and sophistries, they would not have suffered what they did suffer. Then, to strengthen the accusation against them he holds the whole of their idolatry up to ridicule. For in the first place the changing even were a very fit subject of scorn. But to change to such things too, is beyond all excuse. For what then did they change it, and what was it which they invested with His Glory? Some conceptions they ought to have had about Him, as, for instance, that He is God, that He is Lord of all, that He made them, which were not, that He exerciseth a Providence, that He careth for them. For these things are the "Glory of God." To whom then did they ascribe it? Not even to men, but "to an image made like to corruptible man." Neither did they stop here, but even dropped down to the brutes, or rather to the images of these. But consider, I pray, the wisdom of Paul, how he has taken the two extremes, God the Highest, and creeping things the lowest: or rather, not the creeping things, but the images of these; that he might clearly show their evident madness. For what knowledge they ought to have had concerning Him Who is incomparably more excellent than all, with that they invested what was incomparably more worthless than all. But what has this to do with the philosophers? a man may say. To these belongs most of all what I have said to do with them. For they have the Egyptians who were the inventors of these things to their masters. And Plato, who is thought more reverend than the rest of them, glories in these masters. And his master is in a stupid awe of these idols, for he it is that bids them sacrifice the cock to Aesculapius where (i.e. in his temple) are the images of these beasts, and creeping things. And one may see Apollo and Bacchus worshipped along with these creeping things. And some of the philosophers even lifted up to Heaven bulls, and scorpions, and dragons, and all the rest of that vanity. For in all parts did the devil zealously strive to bring men down before the images of creeping things, and to range beneath the most senseless of all things, him whom God hath willed to lift up above the heavens. And it is not from this only, but also from other grounds, that you will see their chief man to come under the remarks now made. For having made a collection of the poets, and having said that we should believe them upon matters relating to God, as having accurate knowledge, he has nothing else to bring forward but the "linked sweetness" of these absurdities, and then says, that this utter…

Romans 1:24 — Homily on Romans 3

Hence he shows, that even of the perversion of the laws it was ungodliness which was the cause, but He "gave them up," here is, let them alone. For as he that hath the command in an army, if upon the battle lying heavy upon him he retreat and go away, gives up his soldiers to the enemies not by thrusting them himself, but by stripping them of his own assistance; thus too did God leave those that were not minded to receive what cometh from Him, but were the first to bound off from Him, though Himself having wholly fulfilled His own part. But consider; He set before them, for a form doctrine, the world; He gave them reason, and an understanding capable of perceiving what was needful. None of these things did the men of that day use unto salvation, but they perverted to the opposite what they had received. What was to be done then? to drag them by compulsion and force? But this were not to make them virtuous. It remained then, after that, for Him to leave them alone, and this He did too, that in this way, if by no other, having by trial come to know the things they lusted after, they might flee from what was so shameful. For if any that was a king's son, dishonoring his father, should choose to be with robbers and murderers, and them that break up tombs, and prefer their doings to his father's house; the father leaves him, say, so that by actual trial, he may learn the extravagance of his own madness. But how comes he to mention no other sin, as murder, for instance, or covetousness, or other such besides, but only unchasteness? He seems to me to hint at his audience at the time, and those who were to receive the Epistle. "To uncleanness, to dishonor their own bodies between themselves." Note the emphasis here, as it is most severe. For they stood not in need of any others, it means, to do insolent violence to them, but the very treatment the enemies would have shown them, this they did to themselves. And then, taking up the charge again...

Romans 1:25 — Homily on Romans 3

Things which were matter for utter scorn, he puts down specially, but what seemed of a graver cast than the rest, in general terms; and by all he shows, that serving the creature is Grecian. And see how strong he makes his assertion, for he does not say, barely. "they served the creature," but "more than the Creator:" thus everywhere giving fresh force to the charge, and, by the comparison, taking from them all ground of mitigation. "Who is blessed forever. Amen." But by this, he means, He was not any whit injured. For Himself abideth "blessed for ever." Here he shows, that it was not in self-defence that He left them alone, inasmuch as He suffered nothing Himself. For even if these treated Him insolently, yet He was not insolently treated, neither was any scathe done to the bearings of His glory, but He abideth continually blessed. For if it often happen, that man through philosophy would not feel the insults men offered him, much less would God, the imperishable and unalterable Nature, the unchangeable and immovable Glory. For men are in this respect made like unto God, when they do not feel what is inflicted by them who would do them despite, and are neither insulted of others who insult them, nor beaten of them when beating them, nor made scorn of when they make scorn of them. And how in the nature of things can this be? it may be said. It is so, yea most certainly it is possible, when thou art not vexed at what is done. And how, it may be said, is it possible not to be vexed? Nay rather, how is it possible to be vexed? Tell me now, if your little child were to insult you, would you then reckon the insult an insult? What, but would you be vexed? Surely not. But and if you were to be vexed, would you not then be ridiculous? Thus too let us then get to feel disposed towards our neighbors, and then we shall have no sense of displeasure. For they that insult us are more senseless than children. Neither let us even seek to be free from insults, but when we are insulted to bear them. For this is the only secure honor. But why so? Because this you are master of, but that, another person. Do you not see the adamant reverberating the blows it receives? But nature, you will say, gives it this property. Yet you too have it in your power to become by free choice such, as that happens to be by nature. How? do you not know that the children in the furnace were not burned? and that Daniel in the den suffered no harm? This may even now come to pass. There stand by us too lions, anger and lust, with fearful teeth tearing asunder him that falleth among them. Become then like that Daniel, and let not these affections fasten their fangs into thy soul. But that, you will say, was wholly of grace. Yes; because the acts of free-will led the way thereto. So that if we be willing to train ourselves to a like character, even now the grace is at hand. And even though the brutes be an hungered, yet will they not touch thy sides. For if at the sight of a servant's body they were abashed, when they have seen the members of Christ, (and this is what we believers are,) how shall they do else than be still? Yet if they be not still, it is owing to the fault of those cast among them. For indeed many spend largely upon these lions, by keeping harlots, breaking through marriages, taking vengeance upon enemies. And so before ever they come to the bottom of the den they get torn in pieces. (Dan. vi. 24.) But with Daniel this did not so happen, neither yet would it with us, if we were so minded, but even a greater thing would take place than what then happened. For the lions hurt not him; and if we be sober-minded, then will they that hurt us even profit us. Thus then did Paul grow bright out of those that thwarted him and plotted against him, thus Job out of the many scourges, thus Jeremy out of the miry pit, thus Noah out of the flood, thus Abel out of the treachery, thus Moses out of the bloodthirsty Jews, thus, Elisha, thus each of the worthies of old, not…

Romans 1:26-27 — Homily on Romans 4

All these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonored, than the body in diseases. But behold how here too, as in the case of the doctrines, he deprives them of excuse, by saying of the women, that "they changed the natural use." For no one, he means, can say that it was by being hindered of legitimate intercourse that they came to this pass, or that it was from having no means to fulfil their desire that they were driven into this monstrous insaneness. For the changing implies possession. Which also when discoursing upon the doctrines he said, "They changed the truth of God for a lie." And with regard to the men again, he shows the same thing by saying, "Leaving the natural use of the woman." And in a like way with those, these he also puts out of all means of defending themselves by charging them not only that they had the means of gratification, and left that which they had, and went after another, but that having dishonored that which was natural, they ran after that which was contrary to nature. But that which is contrary to nature hath in it an irksomeness and displeasingness, so that they could not fairly allege even pleasure. For genuine pleasure is that which is according to nature. But when God hath left one, then all things are turned upside down. And thus not only was their doctrine Satanical, but their life too was diabolical. Now when he was discoursing of their doctrines, he put before them the world and man's understanding, telling them that, by the judgment afforded them by God, they might through the things which are seen, have been led as by the hand to the Creator, and then, by not willing to do so, they remained inexcusable. Here in the place of the world he sets the pleasure according to nature, which they would have enjoyed with more sense of security and greater glad-heartedness, and so have been far removed from shameful deeds. But they would not; whence they are quite out of the pale of pardon, and have done an insult to nature itself. And a yet more disgraceful thing than these is it, when even the women seek after these intercourses, who ought to have more sense of shame than men. And here too the judgment of Paul is worthy of admiration, how having fallen upon two opposite matters he accomplishes them both with all exactness. For he wished both to speak chastely and to sting the hearer. Now both these things were not in his power to do, but one hindered the other. For if you speak chastely you shall not be able to bear hard upon the hearer. But if you are minded to touch him to the quick, you are forced to lay the naked facts before him in plain terms. But his discreet and holy soul was able to do both with exactness, and by naming nature has at once given additional force to his accusation, and also used this as a sort of veil, to keep the chasteness of his description. And next, having reproached the women first, he goes on to the men also, and says, "And likewise also the men leaving the natural use of the woman." Which is an evident proof of the last degree of corruptness, when both sexes are abandoned, and both he that was ordained to be the instructor of the woman, and she who was bid to become an helpmate to the man, work the deeds of enemies against one another. And reflect too how significantly he uses his words. For he does not say that they were enamoured of, and lusted after one another, but, "they burned in their lust one toward another." You see that the whole of desire comes of an exorbitancy which endureth not to abide within its proper limits. For everything which transgresseth the laws by God appointed, lusteth after monstrous things and not those which be customary. For as many oftentimes having left the desire of food get to feed upon earth and small stones, and others being possessed by excessive thirst often long even for mire, thus these also ran into this ebullition of lawless love. But if you…

Romans 1:27 — Homily on Romans 4

"And receiving in themselves that recompense of their error which was meet." See how he goes again to the fountain head of the evil, namely, the impiety that comes of their doctrines, and this he says is a reward of that lawlessness. For since in speaking of hell and punishment, it seemed he would not at present be credible to the ungodly and deliberate choosers of such a life, but even scorned, he shows that the punishment was in this pleasure itself. But if they perceive it not, but are still pleased, be not amazed. For even they that are mad, and are afflicted with phrenzy while doing themselves much injury and making themselves such objects of compassion, that others weep over them themselves smile and revel over what has happened. Yet we do not only for this not say that they are quit of punishment, but for this very reason are under a more grievous vengeance, in that they are unconscious of the plight they are in. For it is not the disordered but those who are sound whose votes one has to gain. Yet of old the matter seemed even to be a law, and a certain law-giver among them bade the domestic slaves neither to use unguents when dry (i.e. except in bathing) nor to keep youths, giving the free this place of honor, or rather of shamefulness. Yet they, however, did not think the thing shameful, but as being a grand privilege, and one too great for slaves, the Athenian people, the wisest of people, and Solon who is so great amongst them, permitted it to the free alone. And sundry other books of the philosophers may one see full of this disease. But we do not therefore say that the thing was made lawful, but that they who received this law were pitiable, and objects for many tears. For these are treated in the same way as women that play the whore. Or rather their plight is more miserable. For in the case of the one the intercourse, even if lawless, is yet according to nature: but this is contrary both to law and nature. For even if there were no hell, and no punishment had been threatened, this were worse than any punishment. Yet if you say "they found pleasure in it," you tell me what adds to the vengeance. For suppose I were to see a person running naked, with his body all besmeared with mire, and yet not covering himself, but exulting in it, I should not rejoice with him, but should rather bewail that he did not even perceive that he was doing shamefully. But that I may show the atrocity in a yet clearer light, bear with me in one more example. Now if any one condemned a virgin to live in close dens, and to have intercourse with unreasoning brutes, and then she was pleased with such intercourse, would she not for this be especially a worthy object of tears, as being unable to be freed from this misery owing to her not even perceiving the misery? It is plain surely to every one. But if that were a grievous thing, neither is this less so than that. For to be insulted by one's own kinsmen is more piteous than to be so by strangers: these I say (I consider) are even worse than murderers: since to die even is better than to live under such insolency. For the murderer dissevers the soul from the body, but this man ruins the soul with the body. And name what sin you will, none will you mention equal to this lawlessness. And if they that suffer such things perceived them, they would accept ten thousand deaths so they might not suffer this evil. For there is not, there surely is not, a more grievous evil than this insolent dealing. For if when discoursing about fornication Paul said, that "Every sin which a man doeth is without the body, but he that committeth fornication sinneth against his own body" (1 Cor. vi. 18); what shall we say of this madness, which is so much worse than fornication as cannot even be expressed? For I should not only say that thou hast become a woman, but that thou hast lost thy manhood, and hast neither changed into that nature nor kept that which thou haddest, but thou hast been a traitor to both of them…

Romans 1:28 — Homily on Romans 5

Lest he should seem to be hinting at them by delaying in his discourse so long over the unnatural sin, he next passes on to other kinds of sins also, and for this cause he carries on the whole of his discourse as of other persons. And as he always does when discoursing with believers about sins, and wishing to show that they are to be avoided, he brings the Gentiles in, and says, "Not in the lust of concupiscence, even as the other Gentiles which know not God." (1 Thess. iv. 5.) And again: "sorrow not, even as others which have no hope." (ib. 13.) And so here too he shows that it was to them the sins belonged, and deprives them of all excuse. For he says, that their daring deeds came not of ignorance, but of practice. And this is why he did not say, "and as they knew not God;" but "as they did not like to retain God in their knowledge;" as much as to say, that the sin was one of a perverted determination of obstinacy, more than of a sudden ravishment, and shows that it was not the flesh (as some heretics say) but the mind, to the wicked lust whereof the sins belonged, and that it was thence the fount of the evils flowed. For since the mind is become undistinguishing, all else is then dragged out of course and overturned, when he is corrupted that held the reins!

Romans 1:29 — Homily on Romans 5

See how everything here is intensitive. For he says, "being filled," and "with all," and having named maliciousness in general, he also further pursues the particulars, and these too in excess, saying, "Full of envy, murder," for the latter of these comes from the former, as was shown in Abel's case and Joseph's...

Romans 1:30 — Homily on Romans 5

"Whisperers, backbiters, haters of God, despiteful," and classing things which to many seem indifferent among his charges, he further strengthens his accusation, going up to the stronghold of their wickednesses, and styles them "boasters." For even worse than sinning is it, even though sinning to be haughty-minded. Wherefore also he charges the Corinthians with it, saying, "Ye are puffed up." (1 Cor. v. 2.) For if in a good action he that puffs himself up loseth all, if any one do so among his sins, what vengeance is there of which he is not worthy, since such an one cannot repent any more? Next, he says, "inventors of evil things;" showing that they were not content with those already existing, but even invented others. And this again is like men that are full purposed and in earnest, not those that are hurried away and forced out of their course; and after mentioning the several kinds of maliciousness, and showing that here too they stood against nature itself (for he says, "disobedient to parents"), he then goes on to the root of the great pestilence...

Romans 1:31 — Homily on Romans 5

"Without natural affection, implacable." For this Christ Himself also pronounces to be the cause of wickedness, saying, "When iniquity shall abound, the love of many shall wax cold." (Matt. xxiv. 12). This too St. Paul here says, calling them "covenant-breakers, without natural affection, implacable, unmerciful," and showing that they were traitors even to the gift of nature. For we have a sort of family feeling even by nature towards one another, which even beasts have got towards each other. "For every beast," it says, "loveth his like, and every man his neighbor." (Ecclus. xiii. 15.) But these became more ferocious even than they. The disorder then which resulted to the world by evil doctrines, he proves to us by these witnesses, and clearly shows that the malady in either case came of the negligence of them that were disordered. He shows besides, what he did in the case of the doctrines, that they were here also deprived of all excuse...

Romans 1:32 — Homily on Romans 5

"Who knowing the judgment of God, that they which commit such things are worthy of death. not only do the same, but have pleasure in them that do them." Having assumed here two objections, he in the first place removes them. For what reason have you to say, he means, that you know not the things which ought to be done? At best, even if you did not know, you are to blame in having left God who instructs you. But as it is by many arguments we have shown that you do know, and transgress willingly. But are you drawn by passion? Why then do you both cooperate therewith and praise it? For they "not only do such things," he says, "but have pleasure in them that do them." Having then put the more grievous and the unpardonable sin first, that he might have done with it (for he that praiseth the sin is far worse than even he that trespasseth); having then put this the first, he by this method grapples more powerfully with him in the sequel.

Romans 2:1 — Homily on Romans 5

"Therefore thou art inexcusable, O man; whosoever thou art that judgest; for wherein thou judgest another, thou condemnest thyself." These things he says, with an aim at the rulers, inasmuch as that city then had the rule of the world put into its hands. He anticipated them therefore by saying, Thou art depriving thyself of defence, whoever thou mayest be; for when thou condemnest an adulterer, and thyself committest adultery, although no man condemneth thee, in thy judgment upon the guilty person thou hast also passed sentence against thyself.

Romans 2:2 — Homily on Romans 5

"For we are sure that the judgment of God is according to truth against them who commit such things." For lest any should say, until now I have escaped, to make him afraid, he says, that it is not so with God as it is here. For here one is punished, and another escapes while doing the same thing. But hereafter it is not so. That he that judgeth then knoweth the right, he has said: but whence he knoweth it, he hath not added; for it was superfluous. For in the case of ungodliness, he shows both that the ungodly was so even with a knowledge of God, and also whence he got that knowledge, namely, from the Creation. For inasmuch as it was not plain to all, he gave the cause also; but here he passes it over as a thing admitted. But when he says, "whosoever thou art that judgest," he is not addressing himself to the rulers only, but to private individuals and subjects also. For all men, even if they have no chair of state, nor executioners, nor stocks at command, yet even they judge those that offend, in conversations and public meetings and by the vote of their conscience. And no one would venture to say, that the adulterer does not deserve punishment. But it is others, he says, they condemn, and not themselves. And for this cause he stands forth vehemently against them.

Romans 2:3 — Homily on Romans 5

"And thinkest thou this, O man, that judgest those which do such things, and doest the same, that thou shalt escape the judgment of God?" For since he had shown the sin of the world to be great, from its doctrines, from its doings, and that they did yet sin though wise, and though they had the creation to lead them by the hand, and not by leaving God only, but also by choosing the images of creeping things, and by their dishonoring virtue, and deserting, in spite of nature's drawings back, to the service of vice even contrary to nature: he goes on next to show, that they who do such things are punished too. He did indeed at once point out a punishment by mentioning their very practice. For "they received," he says, "in themselves that recompense of their error which was meet." But as they do not perceive that, he mentions another also, which they stood most in fear of. For if the Gentile be on this score inexcusable, because, when the creation led him on and his own reasonings, he yet did not amend, much more were the Jew so, who besides these had the teaching of the Law also. Having then persuaded him to a ready admission of these reasonings, in the case of other men's sins, he now compels him even against his will to do so in the case of his own. And in order that what he says may be more readily allowed, he leads him forward with the better things also in view. Thou hast not been acquitted of thine own judgment, and wilt thou escape through God's? Who indeed would say this? And yet thou hast judged thyself. But since the rigorousness of the judgment-court was such, and thou wert not able to spare even thyself, how should not God, that cannot do amiss, and who is in the highest sense just, be much surer to do the same? But hast thou condemned thyself, and is God to approve of thee and praise thee? And how can this be reasonable?

Romans 2:4 — Homily on Romans 5

"Or despiseth thou the riches of His goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance?" For after praising God's long-suffering, showing the gain thereof to be very great to them that heeded it (and this was the drawing sinners to repentance); he adds to the terror. For as to them, who avail themselves of it aright, it is a ground of safety; so to them that slight it, it is conducive to a greater vengeance. For whenever you utter this common notion, that God doth not exact justice, because He is good and long-suffering, he says, You do but mention what will make the vengeance intenser. For God showeth His goodness that you may get free from your sins, not that you may add to them. If then thou make not this use thereof, the judgment will be more fearful. Wherefore it is a chief ground for abstaining from sin, that God is long-suffering, and not for making the benefit a plea for obstinacy. For if He be long-suffering, He most certainly punisheth. Whence does this appear? from what is next said. For if the wickedness be great and the wicked have not been requited, it is absolutely necessary that they should be requited. For if men do not overlook these things, how should God make an oversight? And so from this point he introduces the subject of the judgment. For the fact of showing many who, if they repent not, are liable, yet still are not punished here, introduces with it necessarily the judgment, and that with increase.

Romans 2:5 — Homily on Romans 5

"But after thy hardness and impenitent heart treasurest up unto thyself wrath." For when a man is neither to be softened by goodness nor to be turned back by fear, what can be harder than such an one? For after that he had showed the goodness of God towards men, he then shows His vengeance that it is unbearable for him who does not even so return to repentance. And observe with what propriety he uses the words! "Thou treasurest up unto thyself wrath," he says, so making it plain what is certainly laid up, and showing that it is not He that judgeth, but he that is condemned, who is the author of this. For he says, "thou treasurest up for thyself," not God for thee. For He did all, whatsoever things were fitting, and created thee with a power to discern between good and what was not so, and showed long-suffering over thee, and called thee to repentance, and threatened a fearful day, so by every means drawing thee to repentance. But if thou shouldest continue unyielding, "thou treasurest up unto thyself wrath against the day of wrath and revelation and the righteous judgment of God." For lest on hearing of wrath thou shouldest think of any passion, he adds, "the righteous judgment of God." And he said "revelation" with good reason, for then is this revealed when each man receives his desert. For here many men often annoy and practise harm to one without justice. But hereafter it is not so.

Romans 2:6-7 — Homily on Romans 5

"Who will render to every man according to his deeds, to them who by patient continuance in well doing," etc. Since he had become awestriking and harsh by discoursing of the judgment and of the punishment that shall be, he does not forthwith, as one might expect, enter upon the vengeance, but turns his discourse to what was sweeter, to the recompense of good actions, saying as follows, "To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life." Here also he awakens those who had drawn back during the trials, and shows that it is not right to trust in faith only. For it is deeds also into which that tribunal will enquire. But observe, how when he is discoursing about the things to come, he is unable to tell clearly the blessings, but speaketh of glory and honor. For in that they transcend all that man hath, he hath no image of them taken from this to show, but by those things which have a semblance of brightness among us, even by them he sets them before us as far as may be, by glory, by honor, by life. For these be what men earnestly strive after, yet are those things not these, but much better than these, inasmuch as they are incorruptible and immortal. See how he has opened to us the doors toward the resurrection of the body by speaking of incorruptibility. For incorruptibility belongs to the corruptible body. Then, since this sufficed not, he added glory and honor. For all of us are to rise incorruptible, but not all to glory, but some to punishment, and some to life.

Romans 2:8 — Homily on Romans 5

"But unto them that are contentious," he says. Again, he deprives of excuse those that live in wickedness, and shows that it is from a kind of disputatiousness and carelessness that they fall into unrighteousness. "And do not obey the truth, but obey unrighteousness." See, here is another accusation again. For what defence can he set up, who flees from the light and chooses the dark? And he does not say, who are "compelled by," "lorded over by," but who "obey unrighteousness," that one may learn that the fall is one of free choice, the crime not of necessity.

Romans 2:9 — Homily on Romans 5

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

Romans 2:10 — Homily on Romans 5

"But glory, honor, and peace to every man that worketh good, to the Jew first, and also to the Gentile." What Jew does he here mean? or about what Gentiles is he discoursing? It is of those before Christ's coming. For his discourse had not hitherto come to the times of grace, but he was still dwelling upon the earlier times, so breaking down first from afar off and clearing away the separation between the Greek and the Jew, that when he should do this in the matter of grace, he might no more seem to be devising some new and degrading view. For if in the earlier times when this Grace had not shone forth in such, greatness, when the estate of the Jews was solemn and renowned and glorious before all men, there was no difference, what could they say for themselves now after so great a display of grace? And this is why he establishes it with so great earnestness. For when the hearer has been informed that this held in the earlier times, much more will he receive it after the faith. But by Greeks he here means not them that worshipped idols, but them that adored God, that obeyed the law of nature, that strictly kept all things, save the Jewish observances, which contribute to piety, such as were Melchizedek and his, such as was Job, such as were the Ninevites, such as was Cornelius.

Romans 2:11 — Homily on Romans 5

"For there is no respect of persons with God." Wonderful! What more than victory has he gained! For he shows, by reducing it to an absurdity, that it was not meet with God that it should be otherwise. For it would then be a case of respecting of persons. But of such character God is not. And he does not say, "for if this were not so, God would be a respecter of persons," but with more of dignity, "For there is no respect of persons with God." That it is not quality of persons, but difference of actions, Which He maketh inquisition for. By so saying he shows that it was not in actions but in persons only that the Jew differed from the Gentile. The consequence of this would be thus expressed; For it is not because one is a Jew and the other a Gentile, that one is honored and the other disgraced, but it is from the works that either treatment comes. But he does not say so, since it would have roused the anger of the Jew, but he sets down something more, so bringing their haughty spirit yet lower, and quelling it for the admission of the other.

Romans 2:12 — HOMILIES ON GENESIS 18.2

Those who lived before the giving of the law will not receive the same sentence as those after the law. Those sinning after the giving of the law will undergo heavier penalties.

Romans 2:12 — Homily on Romans 5

"For as many," he says, "as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law." For here, as I said before, he shows not only the equality of the Jew and the Gentile, but that the Jew was even much burdened by the gift of the Law. For the Gentile is judged without law. But this "without law" here expresses not the worse plight but the easier, that is, he has not the Law to accuse him. For "without law" (that is, without the condemnation arising from it), is he condemned solely from the reasonings of nature, but the Jew, "in the Law," that is, with nature and the Law too to accuse him. For the greater the attention he enjoyed, the greater the punishment he will suffer. See how much greater is the necessity which he lays upon the Jews of a speedy recourse to grace! For in that they said, they needed not grace, being justified by the Law, he shows that they need it more than the Gentiles, considering they are liable to be punished more.

Romans 2:13 — HOMILIES ON GENESIS 47.18

What benefit is it if, while listening each day, we neglect to practice what we hear? Hence I beseech you, let us be zealous in practicing those very deeds (by no other way, in fact, is it possible to be saved) so that we may also wash away our sins and be granted the Lord's lovingkindness at his own hands, thanks to the grace and mercy of our Lord Jesus Christ.

Romans 2:13 — Homily on Romans 5

"For not the hearers of the law are just before God." Well doth he add "before God;" for haply before men they may be able to appear dignified and to vaunt great things, but before God it is quite otherwise-the doers of the Law alone are justified. You see with what advantage he combats, by turning what they said to an opposite bearing. For if it is by the Law you claim to be saved, in this respect, saith he, the Gentile will stand before you, when seen to be a doer of what is written in the Law. And how is it possible (one may say) for one who hath not heard to be a doer? Not this only, he says, is possible, but what is much more even than this. For not only is it possible without hearing to be a doer, but even with hearing not to be so. Which last thing he makes plainer, and that with a greater advantage over them, when he says, "Thou that teachest another, teachest thou not thyself?" (Rom. ii. 21.) But here he is still making the former point good.

Romans 2:14 — Homily on Romans 5

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

Romans 2:15 — Homily on Romans 5

"Which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another." See how he again puts that day before them, and brings it close to them, battering down their conceit, and showing, that those were to be the rather honored who without the Law strove earnestly to fulfil the things of the Law. But what is most to be marvelled at in the discretion of the Apostle, it is worth while to mention now. For having shown, from the grounds given, that the Gentile is greater than the Jew; in the inference, and the conclusion of his reasoning, he does not state it, in order not to exasperate the Jew. For the conscience and reason doth suffice in the Law's stead. By this he showed, first, that God made man independent, so as to be able to choose virtue and to avoid vice. And be not surprised that he proves this point, not once or twice, but several times. For this topic was very needful for him to prove owing to those who say, Why ever is it, that Christ came but now? And where in times before was the scheme of Providence? Now it is these that he is at present beating off by the way, when he shows that even in former times, and before the Law was given, the human race fully enjoyed the care of Providence.

Romans 2:16 — Homily on Romans 5

"In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel." See how he again puts that day before them, and brings it close to them, battering down their conceit, and showing, that those were to be the rather honored who without the Law strove earnestly to fulfil the things of the Law. ... For the conscience and reason doth suffice in the Law's stead. By this he showed, first, that God made man independent, so as to be able to choose virtue and to avoid vice. ... And why does he put the words "accusing or else excusing?"-for, if they have a Law written, and show the work of it in them, how comes reason to be able to accuse them still? But he is not any longer speaking of those only who do well, but also of mankind (Gr. the nature) universally. For then our reasonings stand up, some accusing and some excusing. And at that tribunal a man needeth no other accuser. Then to add to their fear, he does not say the sins of men, but the secrets of men. For since he said, "Thinkest thou, that judgest them that do such things, and doest the same, that thou shalt escape the judgment of God;" that thou mayest not expect such a sentence as thou passest thyself, but mayest know, that that of God is far more exact than thine own, he brings in, "the secrets of men," and adds, "through Jesus Christ according to my Gospel." For men sit in judgment upon overt acts alone. And above too he spake of the Father alone, but as soon as he had crushed them with fear, he brought in the mention of Christ also. But he does not do barely this, but even here, after having made mention of the Father, he so introduceth Him. And by the same things he raises the dignity of his preaching. For this preaching, he means, openly speaks out what nature taught by anticipation. Do you see with what wisdom he has bound them both to the Gospel and to Christ, and demonstrated that our affairs come not here to a stand, but travel further. And this he made good before also, when he said, "thou treasurest up to thyself wrath against the day of wrath:" and here again, "God shall judge the secrets of men."

Romans 2:17-18 — Homily on Romans 6

"Behold, thou art called a Jew, and restest in the Law, and makest thy boast of God, and knowest His will, and approvest the things that are more excellent, being instructed out of the Law." After saying that the Gentile wanteth nothing appertaining to salvation if he be a doer of the Law, and after making that wonderful comparison, he goes on to set down the glories of the Jews, owing to which they thought scorn of the Gentiles: and first the very name itself, which was of great majesty, as the name Christian is now. For even then the distinction which the appellation made was great. And so he begins from this, and see how he takes it down. For he does not say, Behold, thou art a Jew, but "art called" so, "and makest thy boast in God;" that is, as being loved by Him, and honored above all other men. And here he seems to me to be gently mocking their unreasonableness, and great madness after glory, because they misused this gift not to their own salvation, but to set themselves up against the rest of mankind, and to despise them. "And knowest His will, and approvest the things that are more excellent." Indeed this is a disadvantage, if without working: yet still it seemed to be an advantage, and so he states it with accuracy. For he does not say, thou doest, but knowest; and approvest, not followest and doest.

Romans 2:19-20 — Homily on Romans 6

"And art confident that thou thyself." Here again he does not say that thou art "a guide of the blind," but "thou art confident," so thou boastest, he says. So great was the unreasonableness of the Jews. Wherefore he also repeats nearly the very words, which they used in their boastings. See for instance what they say in the Gospels. "Thou wast altogether born in sin, and dost thou teach us?" (John ix. 34.) And all men they utterly looked down upon, to convince them of which, Paul keeps extolling them and lowering the others, that so he may get more hold on them, and make his accusation the weightier. Wherefore he goes on adding the like things, and making more of them by different ways of relating them. For "Thou art confident," he saith, "that thou thyself art a leader of the blind, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and truth, which is in the Law." Here again he says not, in the conscience and in actions and in well-doings, but "in the Law;" and after saying so, he does here also what he did with regard to the Gentiles. For as there he says, "for wherein thou judgest another, thou condemnest thyself," so saith he here also.

Romans 2:21 — Homily on Romans 6

"Thou therefore which teachest another, teachest thou not thyself?" But there he frames his speech with more of sharpness, here with more of gentleness. For he does not say, However on this score thou deservest greater punishment, because though entrusted with so great things thou hast not made a good use of any of them, but he carries his discourse on by way of question, turning them on themselves, and saying, "Thou that teachest another, teachest thou not thyself?" And here I would have you look at the discretion of Paul in another case. For he sets down such advantages of the Jews, as came not of their own earnestness, but by a gift from above, and he shows not only that they are worthless to them if neglectful, but that they even bring with them increase of punishment. For neither is the being called a Jew any well doing of theirs, nor yet is the receiving of the Law, nor the other things he has just enumerated, but of the grace from above. And towards the beginning he had said, that the hearing of the Law is valueless unless the doing be thereto added ("for not the hearers of the Law," he says, "are just before God,") but now he shows further still, that not only the hearing, but, what is more than the hearing, the teaching of the Law itself will not be able to screen the teacher, unless he do what he says; and not only will it not screen him, but will even punish him the more.

Romans 2:23 — Homily on Romans 6

"Thou that makest a boast in the Law through breaking the Law dishonorest thou God?" There are two accusations which he makes, or rather three. Both that they dishonor, and dishonor that whereby they were honored; and that they dishonor Him that honored them, which was the utmost extreme of unfeelingness. And then, not to seem to be accusing them of his own mind, he brings in the Prophet as their accuser, here briefly and concisely as it were in a summary, but afterwards more in detail, and here Isaiah, and after that David, when he had shown the grounds of reproof to be more than one. For to show, he means, that it is not I who speak these things to your reproach, hear what Isaiah saith.

Romans 2:24 — Homily on Romans 6

"For the name of God is blasphemed among the Gentiles through you." (Is. lii. 5; Ez. xxxvi. 20, Ez xxxvi. 23.) See again another double accusation. For they not only commit insolence themselves, but even induce others to do so. And what is far worse-ye not only teach not the things of the Law, but ye even teach the opposite, viz. to blaspheme God, which is opposite to the Law. But the circumcision, one will say, is a great thing. Yea, I also confess it, but when? when it hath the inward circumcision. And observe his judgment, in bringing in what he says about it so opportunely. For he did not begin straightway with it, since the conceit men had of it was great. But after he had shown them to have offended in that which was greater and to be responsible for the blasphemy against God, then having henceforth possession of the reader's judgment against them, and having stripped them of their pre-eminence, he introduces the discussion about circumcision, feeling sure that no one will any more advocate it.

Romans 2:25 — Homily on Romans 6

"For circumcision verily profiteth, if thou keep the Law." And yet, were this not so, a man might have rejected it and said, What is circumcision? for is it any good deed on his part that hath it? is it any manifestation of a right choice? For it takes place at an unripe age, and those in the wilderness too remained uncircumcised for a long time. And from many other points of view also, one might look at it as not necessary. And yet it is not on this foot that he rejects it, but upon the most proper ground, from the case of Abraham. For this is the most exceeding victory,-to take the very reason for showing it to be of small regard, whence it was held by them in reverence. "For circumcision verily profiteth if thou keepest the Law; but if thou be a breaker of the Law, thy circumcision is made uncircumcision." For here he speaks of two uncircumcisions, and two circumcisions, as also two laws. For there is a natural law and there is a written law. But there is one also between these, that by works. For he that hath not the Law written, and doeth by nature the things of the Law, is a law unto himself. See how he points these three out, and brings them before you.

Romans 2:26 — Homily on Romans 6

"Therefore if the uncircumcision keep the righteousness of the Law, shall not his uncircumcision be turned into circumcision?" See how he acts. He does not say that the uncircumcision overcomes circumcision (for this was highly grating to those who then heard him), but that the uncircumcision hath become circumcision. And he next enquires what circumcision is, and what uncircumcision and he says that circumcision is well doing and uncircumcision is evil doing. And having first transferred into the circumcision the uncircumcised, who has good deeds, and having thrust out the circumcised man that lived a corrupt life into the uncircumcision, he so gives the preference to the uncircumcised. And he does not say, To the uncircumcised, but goes on to the thing itself, speaking as follows: "Shall not his uncircumcision be turned into circumcision?" And he does not say "reckoned," but "turned to," which was more expressive. As also above he does not say thy circumcision is reckoned uncircumcision, but has been made so.

Romans 2:27 — Homily on Romans 6

"And shall not the uncircumcision which is by nature judge?" You see, he recognizes two uncircumcisions, one from nature, and the other from the will. Here, however, he speaks of that from nature, but does not pause here, but goes on, "if it fulfil the Law, judge thee, who by the letter and circumcision dost transgress the Law?" See his exquisite judgment. He does not say, that the uncircumcision which is from nature shall judge the circumcision, but while where the victory had been, he brings in the uncircumcision, yet where the defeat is, he does not expose the circumcision as defeated; but the Jew himself who had it, and so by the wording spares offending his hearer. And he does not say, "thee that hast the Law and the circumcision," but yet more mildly, "thee who by the letter and circumcision dost transgress the Law." That is, such uncircumcision even stands up for the circumcision, for it has been wronged and comes to the Law's assistance, for it has been insulted, and obtains a notable triumph. For then is the victory decided, when it is not by Jew that Jew is judged, but by the uncircumcised; as when he says, "The men of Nineveh shall rise in judgment against this generation, and shall condemn it." (Matt. xii. 41.)

Romans 2:28 — Homily on Romans 6

"For he is not a Jew which is one outwardly." Here he attacks them as doing all things for show.

Romans 2:29 — Homily on Romans 6

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

Romans 3:1 — Homily on Romans 6

"What advantage then hath the Jew?" Since he has set all aside, the hearing, the teaching, the name of the Jew, the circumcision, and all the other particulars by his saying that "he is not a Jew which is one outwardly, but he which is one inwardly;" he next sees an objection which starts up, and against this makes his stand. Now what is this objection? If, he means, these things are no use, what reason was there for that nation being called, and the circumcision too being given? What does he then and how does he solve it? By the same means as he did before: for as there, he told, not of their praises, but the benefits of God; nor their well doings (for to be called a Jew and to know His Will and to approve the things which are more excellent, was no well doing of their own, but came of the grace of God: and this the Prophet also says, upbraiding them; "He hath not done so to any nation, neither hath he showed His judgments unto them;" (Ps. cxlvii. 20.) and Moses again; "Ask now whether there hath been any such thing as this?" he says, "did ever people hear the voice of God speaking out of the midst of the fire, and live?") (Deut. iv. 32, Deut. iv. 33), this then he does here also.

Romans 3:2 — Homily on Romans 6

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

Romans 3:3-4 — Homily on Romans 6

"For what if some did not believe?" And what comes next makes the same point clear. For he again adds and follows; "Shall their unbelief make the faith of God without effect? God forbid." The word "entrusted," then, proclaims God's gift. And I would have you here also note his judgment. For again he does not bring in his accusation of them on his own part, but as it were by way of objection, as if he said, But perhaps you will say, `What then is the use of this circumcision since they used it not as was fitting, since they were trusted with the Law and were unfaithful to the trust?' And hitherto he is not a severe accuser, but as if to clear God of complaints against Him, he by this means turns the whole of the accusation round upon themselves. For why, he would say, do you complain that they did not believe? and how doth this affect God? For as for His benefit, doth the ingratitude of those benefited overturn it? Or doth it make the honor to be no honor? For this is what the words, "Shall their unfaithfulness make the faith of God without effect," amount to. "God forbid." As if one should say, I have honored such an one. And if he did not receive the honor, this gives no ground for accusing me, nor impairs my kindness, but shows his want of feeling. But Paul does not say this merely, but what is much more. That not only does their unbelief not leave the soil of complaint upon God, but even shows His honor and love of man to be the greater, in that He is seen to have bestowed honor upon one who would dishonor Him.

Romans 3:5-6 — Homily on Romans 6

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

Romans 3:7 — Homily on Romans 6

"For if the truth of God hath more abounded through my lie unto His glory: why yet am I also judged as a sinner?" For if God, he means is shown to be a Lover of man, and righteous, and good, by your acts of disobedience, you ought not only to be exempt from punishment but even to have good done unto you. But if so, that absurdity will be found to result, which is in circulation with so many, that good comes of evil, and that evil is the cause of good; and one of the two is necessary, either that He be clearly unjust in punishing, or that if He punish not, it is from our vices that He hath the victory. And both of these are absurd to a degree.

Romans 3:8 — Homily on Romans 6

"If not (as some affirm that we say,) Let us do evil that good may come? Whose damnation is just." For whereas Paul said, "where sin abounded grace did much more abound" (Rom. v. 20), in ridicule of him and perverting what he said to another meaning, they said, We must cling to vice that we may get what is good. But Paul said not so; however to correct this notion it is that he says, "What then? shall we continue in sin that grace may abound? God forbid!" (ib. vi. 1, 2.) For I said it, he means, of the times which are past, not that we should make this a practice. To lead them away then from this suspicion, he said, that henceforth this was even impossible. For "how shall we," he says, "that are dead unto sin, live any longer therein?" Against the Greeks then he inveighs without difficulty. For their life was exceeding abandoned. But of the Jews, even if their life seemed to have been careless, still they had great means of cloaking these things in the Law and circumcision, and the fact of God having conversed with them, and their being the teachers of all. And this is why he strips them even of these, and shows that for these they were the more punished, and this is the conclusion to which he has here drawn his discussion.

Romans 3:9-18 — Homily on Romans 7

"What then have we more than they? For we have proved both Jews and Gentiles, that they are all under sin. As it is written, There is none righteous, no, not one." He had accused the Gentiles, he had accused the Jews; it came next in order to mention the righteousness which is by faith. For if the law of nature availed not, and the written Law was of no advantage, but both weighed down those that used them not aright, and made it plain that they were worthy of greater punishment, then after this the salvation which is by grace was necessary. Speak then of it, O Paul, and display it. But as yet he does not venture, as having an eye to the violence of the Jews, and so turns afresh to his accusation of them; and first he brings in as accuser, David speaking of the same things at length, which Isaiah mentioned all in short compass, so furnishing a strong curb for them, so that they might not bound off, nor any of his hearers, while the matters of faith were laid open to them, might after this start away; being beforehand safely held down by the accusations of the prophets. For there are three excesses which the prophet lays down; he says that all of them together did evil, and that they did not do good indifferently with evil, but that they followed after wickedness alone, and followed it also with all earnestness. And next that they should not say, "What then, if these things were said to others?" he goes on:

Romans 3:19 — Homily on Romans 7

"Now we know that what things soever the Law saith, it saith to them who are under the Law." This then is why, next to Isaiah, who confessedly aimed at them, he brought in David; that he might show that these things also belonged to the same subject. For what need was there, he means, that a prophet who was sent for your correction should accuse other people. For neither was the Law given to any else than you. And for what reason did he not say, we know that what things soever the prophet saith, but what things soever the Law saith? It is because Paul uses to call the whole Old Testament the Law. And in another place he says, "Do ye not hear the Law, that Abraham had two sons?" (Gal. iv. 21, 22.) And here he calls the Psalm the Law when he says, "We know that what things soever the Law saith, it saith to them who are under the Law." Next he shows that neither are these things he said merely for accusation's sake, but that he may again be paving the way for faith. So close is the relationship of the Old Testament with the New, since even the accusations and reproofs were entirely with a view to this, that the door of faith might open brightly upon them that hear it.

Romans 3:20 — Homily on Romans 7

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

Romans 3:21 — Homily on Romans 7

"But now the righteousness of God without the Law is manifested." Here he utters a great thing, and such as needed much proof. For if they that lived in the Law not only did not escape punishment, but were even the more weighed down thereby, how without the Law is it possible not only to escape vengeance, but even to be justified? For he has here set down two high points, the being justified, and the obtaining these blessings, without the Law. And this is why he does not say righteousness simply, but the righteousness of God, so by the worthiness of the Person displaying the greater degree of the grace, and the possibility of the promise. For to Him all things are possible. And he does not say, "was given," but "is manifested," so cutting away the accusation of novelty. For that which is manifested, is so as being old, but concealed. And it is not this only, but the sequel that shows that this is no recent thing. For after saying, "is manifested," he proceeds: "Being witnessed by the Law and the Prophets." Do not be troubled, he means, because it has but now been given, nor be affrighted as though at a thing new and strange. For of old both the Law and the Prophets foretold it.

Romans 3:22-23 — Homily on Romans 7

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

Romans 3:24-25 — Homily on Romans 7

"Being justified freely by His grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in His blood, to declare His righteousness." See by how many proofs he makes good what was said. First, from the worthiness of the person, for it is not a man who doeth these things, that He should be too weak for it, but God all-powerful. For it is to God, he says, that the righteousness belongs. Again, from the Law and the Prophets. For you need not be afraid at hearing the "without the Law," inasmuch as the Law itself approves this. Thirdly, from the sacrifices under the old dispensation. For it was on this ground that he said, "In His blood," to call to their minds those sheep and calves. For if the sacrifices of things without reason, he means, cleared from sin, much more would this blood. And he does not say barely "redemption," but "entire redemption," to show that we should come no more into such slavery. And for this same reason he calls it a propitiation, to show that if the type had such force, much more would the reality display the same. But to show again that it was no novel thing or recent, he says, "fore-ordained;" and by saying God "fore-ordained," and showing that the good deed is the Father's, he showeth it to be the Son's also. For the Father "fore-ordained," but Christ in His own blood wrought the whole aright.

Romans 3:26 — Homily on Romans 7

"To declare His righteousness." What is declaring of righteousness? Like the declaring of His riches, not only for Him to be rich Himself, but also to make others rich, or of life, not only that He is Himself living, but also that He makes the dead to live; and of His power, not only that He is Himself powerful, but also that He makes the feeble powerful. So also is the declaring of His righteousness not only that He is Himself righteous, but that He doth also make them that are filled with the putrefying sores of sin suddenly righteous. And it is to explain this, viz. what is "declaring," that he has added, "That He might be just, and the justifier of him which believeth in Jesus." Doubt not then: for it is not of works, but of faith: and shun not the righteousness of God, for it is a blessing in two ways; because it is easy, and also open to all men. And be not abashed and shamefaced. For if He Himself openly declareth Himself to do so, and He, so to say, findeth a delight and a pride therein, how comest thou to be dejected and to hide thy face at what thy Master glorieth in?

Romans 3:27 — Homily on Romans 7

"Where is boasting then? it is excluded," he says. "By what law? of works? Nay, but by the law of faith." Paul is at great pains to show that faith is mighty to a degree which was never even fancied of the Law. For after he had said that God justifieth man by faith, he grapples with the Law again. And he does not say, where then are the well doings. of the Jews? where their righteous dealing? but, "where is then the boasting?" so taking every opportunity of showing, that they do but use great words, as though they had somewhat more than others, and have no work to show. And after saying, "Where then is the boasting?" he does not say, it is put out of sight and hath come to an end, but "it is excluded," which word rather expresses unseasonableness; since the reason for it is no more. For as when the judgment is come they that would repent have not any longer the season for it, thus now the sentence being henceforth passed, and all being upon the point of perishing, and He being at hand Who by grace would break these terrors, they had no longer the season for making a plea of amelioration wrought by the Law. See he calls the faith also a law delighting to keep to the names, and so allay the seeming novelty. But what is the "law of faith?" It is, being saved by grace. Here he shows God's power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.

Romans 3:28 — Homily on Romans 7

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

Romans 3:29 — Homily on Romans 7

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

Romans 3:30 — Homily on Romans 7

"Seeing it is one God." That is, the same is the Master of both these and those. But if you tell me of the ancient state of things, then too the dealings of Providence were shared by both, although in diverse ways. For as to thee was given the written law, so to them was the natural; and they came short in nothing, if, that is, only they were willing, but were even able to surpass thee. And so he proceeds, with an allusion to this very thing, "Who shall justify the circumcision by faith, and the uncircumcision through faith," so reminding them of what he said before about uncircumcision and circumcision, whereby he showed that there was no difference. But if then there was no difference, much less is there any now, And this accordingly he now establishes upon still clearer grounds, and so demonstrates, that either of them stand alike in need of faith.

Romans 3:31 — Homily on Romans 7

"Do we then," he says, "make void the Law through faith? God forbid: yea, we establish the Law." Do you see his varied and unspeakable judgment? For the bare use of the word "establish" shows that it was not then standing, but was worn out. And note also Paul's exceeding power, and how superabundantly he maintains what he wishes. For here he shows that the faith, so far from doing any disparagement to the "Law," even assists it, as it on the other hand paved the way for the faith. For as the Law itself before bore witness to it (for he saith, "being witnessed by the Law and the Prophets"), so here this establisheth that, now that it is unnerved. And how did it establish? he would say. What was the object of the Law and what the scope of all its enactments? Why, to make man righteous. But this it had no power to do. "For all," it says, "have sinned:" but faith when it came accomplished it. For when a man is once a believer, he is straightway justified. The intention then of the Law it did establish, and what all its enactments aim after, this hath it brought to a consummation. Consequently it has not disannulled, but perfected it. Here then three points he has demonstrated; first, that without the Law it is possible to be justified; next, that this the Law could not effect; and, that faith is not opposed to the Law.

Romans 4:1-2 — Homily on Romans VIII

He had said that the world had become guilty before God, and that all had sinned, and that boasting was excluded and that it was impossible to be saved otherwise than by faith. He is now intent upon showing that this salvation, so far from being matter of shame, was even the cause of a bright glory, and a greater than that through works. For since the being saved, yet with shame, had somewhat of dejection in it, he next takes away this suspicion too. And indeed he has hinted at the same already, by calling it not barely salvation, but "righteousness. Therein" (he says) "is the righteousness of God revealed." For he that is saved as a righteous man has a confidence accompanying his salvation. And he calls it not "righteousness" only, but also the setting forth of the righteousness of God. But God is set forth in things which are glorious and shining, and great. And he calls him "father, as pertaining to the flesh," to throw them out of the genuine relationship to him, and to pave the Gentiles' way to kinsmanship with him. And then he says, "For if Abraham were justified by works, he hath whereof to glory: but not before God." After saying that God "justified the circumcision by faith and the uncircumcision through faith," and making the same sufficiently sure in what he said before, he now proves it by Abraham more clearly than he promised, and pitches the battle for faith against works, and makes this righteous man the subject of the whole struggle. For the great power of Paul is especially displayed in this, that he turns what is objected to the other side, and shows that what seemed rather to be on the side of salvation by works, viz. glorying or boldness of claim belonged much more truly to that by faith. For he that glorieth in his works has his own labors to put forward: but he that finds his honor in having faith in God, has a much greater ground for glorying to show, in that it is God that he glorifieth and magnifieth.

Romans 4:3 — Homily on Romans 8

"For what saith the Scripture? Abraham believed in God, and it was counted unto him for righteousness." After mentioning the Scripture above he goes on to secure also the judgment of the speakers, and shows that justification took place in the uncircumcision. Then from these grounds he solves another objection which is starting up. For if when in uncircumcision, one might say he was justified, to what purpose was the circumcision brought in? "He received it," he says, "a sign and seal of the righteousness that was by the faith, which he had being yet uncircumcised."

Romans 4:3 — BAPTISMAL INSTRUCTIONS 8.7

The Master proclaimed that Abraham was just because he outran the weakness of his human nature. He strained with his whole mind toward the power of him who had made the promise.

Romans 4:4 — Homily on Romans VIII

Then is not this last the greatest? he means. By no means: for it is to the believer that it is reckoned. But it would not have been reckoned, unless there were something that he contributed himself. And so he too hath God for his debtor, and debtor too for no common things, but great and high ones. For to show his high-mindedness and spiritual understanding, he does not say "to him that believeth" merely.

Romans 4:5 — Homily on Romans VIII

For reflect how great a thing it is to be persuaded and have full confidence that God is able on a sudden not to free a man who has lived in impiety from punishment only, but even to make him just, and to count him worthy of those immortal honors. Do not then suppose that this one is lowered in that it is not reckoned unto the former of grace. For this is the very thing that makes the believer glorious; the fact of his enjoying so great grace, of his displaying so great faith. And note too that the recompense is greater. For to the former a reward is given, to the latter righteousness. Now righteousness is much greater than a reward. For righteousness is a recompense which most fully comprehends several rewards. Therefore after proving this from Abraham, he introduces David also as giving his suffrage in favor of the statement made. What then doth David say? and whom doth he pronounce blessed? is it him that triumphs in works, or him that hath enjoyed grace? him that hath obtained pardon and a gift? And when I speak of blessedness, I mean the chiefest of all good things; for as righteousness is greater than a reward, so is blessedness greater than righteousness.

Romans 4:6 — Homily on Romans 8

And after proving this from Abraham, he introduces David also as giving his suffrage in favor of the statement made. What then doth David say? and whom doth he pronounce blessed? is it him that triumphs in works, or him that hath enjoyed grace? him that hath obtained pardon and a gift? And when I speak of blessedness, I mean the chiefest of all good things; for as righteousness is greater than a reward, so is blessedness greater than righteousness. Having then shown that the righteousness is better, not owing to Abraham's having received it only but also from reasonings (for he hath whereof to boast, he says, before God); he again uses another mode of showing that it is more dignified, by bringing David in to give his suffrage this way. For he also, he says, pronounces him blessed who is so made righteous.

Romans 4:7 — Homily on Romans VIII

And he seems to be bringing a testimony beside his purpose. For it does not say, Blessed are they whose faith is reckoned for righteousness. But he does so on purpose, not through inadvertency, to show the greater superiority. For if he be blessed that by grace received forgiveness, much more is he that is made just, and that exhibits faith. For where blessedness is, there all shame is removed, and there is much glory, since blessedness is a greater degree both of reward and of glory. And for this cause what is the advantage of the other he states as unwritten, "Now to him that worketh is the reward reckoned not of grace;" but what the advantage of the faithful is, he brings Scriptural testimony to prove, saying, As David saith, "Blessed are they whose iniquities are forgiven, and whose sins are covered." What, he means, is it that you say? Is it that "it is not of debt but of grace that he receives forgiveness?" But see it is this person who is pronounced blessed. For he would not have pronounced him so, unless he saw him in the enjoyment of great glory.

Romans 4:8 — Homily on Romans 8

"Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." And he does not say this "forgiveness" then comes upon the circumcision; but what saith he? "Cometh this blessedness then" (which is the greater thing) "upon the circumcision or upon the uncircumcision?" For now the subject of enquiry is, With whom is this good and great thing to be found; is it with the circumcision or with the uncircumcision? And notice its superiority! For he shows that it is so far from shunning the uncircumcision, that it even dwelt gladly with it before the circumcision.

Romans 4:9 — Homily on Romans VIII

For now the subject of enquiry is, With whom is this good and great thing to be found; is it with the circumcision or with the uncircumcision? And notice its superiority! For he shows that it is so far from shunning the uncircumcision, that it even dwelt gladly with it before the circumcision. For since he that pronounced it blessed was David, who was himself also in a state of circumcision, and he was speaking to those in that state, see how eagerly Paul contends for applying what he said to the uncircumcised. For after joining the ascription of blessedness to righteousness, and showing that they are one and the same thing, he enquires how Abraham came to be righteous. For if the ascription of blessedness belong to the righteous, and Abraham was made righteous, let us see how he was made righteous, as uncircumcised or circumcised? Uncircumcised, he says. "For we say that faith was reckoned to Abraham for righteousness." After mentioning the Scripture above (for he said, "What saith the Scripture? Abraham believed in God, and it was counted unto him for righteousness,") here he goes on to secure also the judgment of the speakers, and shows that justification took place in the uncircumcision. Then from these grounds he solves another objection which is starting up. For if when in uncircumcision, one might say he was justified, to what purpose was the circumcision brought in?

Romans 4:10 — Homily on Romans 8

"How was it then reckoned? when he was in circumcision, or in uncircumcision?" For since he that pronounced it blessed was David, who was himself also in a state of circumcision, and he was speaking to those in that state, see how eagerly Paul contends for applying what he said to the uncircumcised. For after joining the ascription of blessedness to righteousness, and showing that they are one and the same thing, he enquires how Abraham came to be righteous. For if the ascription of blessedness belong to the righteous, and Abraham was made righteous, let us see how he was made righteous, as uncircumcised or circumcised? Uncircumcised, he says.

Romans 4:11 — HOMILIES ON GENESIS 39.18

Paul taught us both that Abraham received circumcision as a sign and that while he was still uncircumcised he gave evidence of righteousness arising from faith.

Romans 4:11 — Homily on Romans VIII

See you how he shows the Jews to be as it were of the class of parasites (i.e. guests), rather than those in uncircumcision, and that these were added to the others? For if he was justified and crowned while in uncircumcision, the Jews came in afterwards, Abraham is then the father first of the uncircumcised, which through faith appertain to him, and then of those in the circumcision. For he is a forefather of two lines. See you faith lightening up? for till it came the patriarch was not justified. See you the uncircumcision offering no hindrance? for he was uncircumcised, yet was not hindered from being justified. The circumcision therefore is behind the faith. And why wonder that it is behind the faith, when it is even behind the uncircumcision. Nor is it behind faith only, but very far inferior to it, even so far as the sign is to the reality of which it is the sign; for instance, as the seal is to the soldier. And why, he says, did he want a seal then? He did not want it himself. For what purpose then did he receive it? With a view to his being the father alike of them that believe in uncircumcision and in circumcision. But not of those in circumcision absolutely: wherefore he goes on to say, "To them who are not of the circumcision only." For if to the uncircumcised, it is not in that he is uncircumcised that he is their father, although justified in uncircumcision; but in that they imitated his faith; much less is it owing to circumcision that he is the forefather of those in the state of circumcision, unless faith also be added.

Romans 4:12 — Homily on Romans VIII

Here again he lays low the lofty spirit of the Jews by reminding them of the time of the justification. And he well says, "the steps," that you as well as Abraham may believe in the resurrection of bodies that are dead. For he also displayed his faith upon this point. And so if you reject the uncircumcision, be informed for certain that the circumcision is of no more use unto you. For if you follow not in the steps of his faith, though you were ten thousand times in a state of circumcision, you will not be Abraham's offspring. For even he received the circumcision for this end, that the man in a state of uncircumcision might not cast thee off. Do not then demand this of him too. For it was you whom the thing was to be an assistance to, not he. But he calls it a sign of the righteousness. And this also was for thy sake, since now it is not even this: for thou then wert in need of bodily signs, but now there is no need of them.

Romans 4:13 — Homily on Romans 8

"For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith." He had shown that faith is necessary, that it is older than circumcision, that it is more mighty than the Law, that it establisheth the Law. For if all sinned, it was necessary: if one being uncircumcised was justified, it is older: if the knowledge of sin is by the Law and yet it was without the Law made evident, it is more mighty: if it has testimony borne to it by the Law, and establisheth the Law, it is not opposed to it, but friendly and allied to it.

Romans 4:14 — Homily on Romans VIII

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

Romans 4:15 — Homily on Romans VIII

Now if it worketh wrath, and renders them liable for transgression, it is plain that it makes them so to a curse also. But they that are liable under a curse, and punishments, and transgression, are not worthy of inheriting, but of being punished and rejected. What then happens? faith comes, drawing on it the grace, so that the promise comes into effect. For where grace is, there is a remitting, and where remitting is, there is no punishment. Punishment then being removed, and righteousness succeeding from faith, there is no obstacle to our becoming heirs of the promise.

Romans 4:16 — Homily on Romans VIII

You see that it is not the Law only that faith establisheth, but the promise of God also that it will not allow to fall to the ground. But the Law, on the other hand, by being kept to unseasonably, makes even the faith of none effect, and hindereth the promise. By this he shows that faith, so far from being superfluous, is even necessary to that degree, that without it there is no being saved. For the Law worketh wrath, as all have transgressed it. But this doth not even suffer wrath to arise at all: for "where no Law is," he says, "there is no transgression." Do you see how he not only does away with sin after it has existed, but does not even allow it to be produced? And this is why he says "by grace." For what end? Not with a view to their being put to shame, but to the end that the promise might be sure to all the seed. Here he lays down two blessings, both that the things given are sure, and also that they are to all the seed, so gathering in those of the Gentiles, and showing that the Jews are without, if they contend against the faith.

Romans 4:17 — Homily on Romans VIII

Do you observe that this was ordered by Providence from of old? What then, he means, does He say this on account of the Ishmaelites, or of the Amalekites, or of the Hagarenes? This however, as he goes on he proves more distinctly not to be said of these. But as yet he presses forward to another point, by which means he proves this very thing by defining the mode of the relationship, and establishing it with a vast reach of mind. But his meaning is something of this sort, as God is not the God of a part, but the Father of all, so is he also. And again, as God is a father not by way of the relationship of nature, but by way of the affiance of faith, so is he also inasmuch as it is obedience that makes him father of us all. For since they thought nothing of this relationship, as clinging to that grosser one, he shows that this is the truer relationship by lifting his discourse up to God. And along with this he makes it plain that this was the reward of faith that he received. Consequently, if it were not so, and he were the father of all the dwellers upon earth, the expression before (or answering to) would be out of place, while the gift of God would be curtailed. For if He could "quicken the dead" and bring in "those things that were not as though they were," then could He also make those who were not born of him to be his children. And this is why he does not say, bringing in the things which are not, but calling them, so showing the greater ease of it. For as it is easy to us to call the things which are by name, so to Him it is easy, yea, and much easier to give a subsistence to things that are not.

Romans 4:18 — Homily on Romans VIII

How was it that he "believed in hope against hope?" It was against man's hope, in hope which is of God. (For he is showing the loftiness of the action, and leaving no room for disbelieving what is said.) Things which are contrary to one another, yet faith blends them together. But if he were speaking about such as were from Ishmael, this language would be superfluous: for it was not by faith but by nature that they were begotten. But he bringeth Isaac also before us. For it was not concerning those nations that he believed, but concerning him who was to be from his barren wife. If then it be a reward to be father of many nations, it would be so of those nations clearly of whom he so believed. For that you may know that he is speaking of them, listen to what follows.

Romans 4:19 — Homily on Romans VIII

Do you see how he gives the obstacles, as well as the high spirit of the righteous man which surmounts all? "Against hope," he says, was that which was promised: this is the first obstacle. For Abraham had no other person who had received a son in this way to look to. They that were after him looked to him, but he to no one, save to God only. And this is why he said, "against hope." Then, "his body now dead." This is a second. And, "the deadness of Sarah's womb." This is a third, aye and a fourth obstacle.

Romans 4:20 — Homily on Romans VIII

For God neither gave any proof nor made any sign, but there were only bare words promising such things as nature did not hold out any hopes of. Yet still he says, "he staggered not." He does not say, "He did not disbelieve," but, "He staggered not," that is, he neither doubted nor hesitated though the hindrances were so great. From this we learn, that if God promise even countless impossibilities, and he that heareth doth not receive them, it is not the nature of things that is to blame, but the unreasonableness of him who receiveth them not. "But was strong in faith." See the pertinacity of Paul. For since this discourse was about them that work and them that believe, he shows that the believer works more than the other, and requires more power, and great strength, and sustains no common degree of labor. For they counted faith worthless, as having no labor in it. Insisting then upon this, he shows that it is not only he that succeeds in temperance, or any other virtue of this sort, but he that displays faith also who requires even greater power. For as the one needs strength to beat off the reasonings of intemperance, so hath the faithful also need of a soul endued with power, that he may thrust aside the suggestions of unbelief. How then did he become "strong?" By trusting the matter, he replies, to faith and not to reasonings: else he had fallen. But how came he to thrive in faith itself? By giving glory to God, he says.

Romans 4:21 — Homily on Romans VIII

Abstaining then from curious questionings is glorifying God, as indulging in them is transgressing. But if by entering into curious questions, and searching out things below, we fail to glorify Him, much more if we be over curious in the matter of the Lord's generation, shall we suffer to the utmost for our insolence. For if the type of the resurrection is not to be searched into, much less those untterable and awestriking subjects. And he does not use the word "believed" merely, but, "being fully persuaded." For such a thing is faith, it is clearer than the demonstration by reasons, and persuades more fully. For it is not possible for another reasoning succeeding to it to shake it afterwards. He indeed that is persuaded with words may have his persuasion altered too by them. But he that stays himself upon faith, hath henceforward fortified his hearing against words that may do hurt to it. Having said then, that he was justified by faith, he shows that he glorified God by that faith; which is a thing specially belonging to a good life. For, "Let your light so shine before men, that they may see your good works, and glorify your Father Which is in heaven." But lo! this is shown also to belong to faith! Again, as works need power, so doth faith. For in their case the body often shareth the toil, but in the faith the well-doing belongeth to the soul alone. And so the labor is greater, since it has no one to share the struggles with it.

Romans 4:22 — Homily on Romans 8

"And therefore it was imputed to him for righteousness." Abstaining then from curious questionings is glorifying God, as indulging in them is transgressing. But if by entering into curious questions, and searching out things below, we fail to glorify Him, much more if we be over curious in the matter of the Lord's generation, shall we suffer to the utmost for our insolence. For if the type of the resurrection is not to be searched into, much less those unutterable and awestiking subjects. And he does not use the word "believed" merely, but, "being fully persuaded." For such a thing is faith, it is clearer than the demonstration by reasons, and persuades more fully. For it is not possible for another reasoning succeeding to it to shake it afterwards. He indeed that is persuaded with words may have his persuasion altered too by them. But he that stays himself upon faith, hath henceforward fortified his hearing against words that may do hurt to it.

Romans 4:23-24 — Homily on Romans IX

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

Romans 4:25 — Homily on Romans IX

See how after mentioning the cause of His death, he makes the same cause likewise a demonstration of the resurrection. For why, he means, was He crucified? Not for any sin of His own. And this is plain from the Resurrection. For if He were a sinner, how should He have risen? But if He rose, it is quite plain that He was not a sinner. But if He was not a sinner, how came He to be crucified?-For others,-and if for others, then surely he rose again. Now to prevent your saying, How, when liable for so great sins, came we to be justified? he points out One that blotteth out all sins, that both from Abraham's faith, whereby he was justified, and from the Saviour's Passion, whereby we were freed from our sins, he might confirm what he had said. And after mentioning His Death, he speaks also of His Resurrection. For the purpose of His dying was not that He might hold us liable to punishment and in condemnation, but that He might do good unto us. For for this cause He both died and rose again, that He might make us righteous.

Romans 5:1 — Homily on Romans IX

What does "Let us have peace" mean? Some say, "Let us not be at variance, through a peevish obstinacy for bringing in the Law." But to me he seems to be speaking now of our conversation. For after having said much on the subject of faith, he had set it before righteousness which is by works, to prevent any one from supposing what he said was a ground for listlessness, he says, "let us have peace," that is, let us sin no more, nor go back to our former estate. For this is making war with God. And "how is it possible," saith one, "to sin no more?" How was the former thing possible? For if when liable for so many sins we were freed from all by Christ, much more shall we be able through Him to abide in the estate wherein we are. For it is not the same thing to receive peace when there had been none, and to keep it when it has been given, since to acquire surely is harder than to keep. Yet nevertheless the more difficult hath been made easy, and carried out into effect. That which is the easier thing then will be what we shall easily succeed in, if we cling to Him who hath wrought even the other for us.

Romans 5:2 — Homily on Romans IX

If then He hath brought us near to Himself, when we were far off, much more will He keep us now that we are near. And let me beg you to consider how he everywhere sets down these two points; His part, and our part. On His part, however, there be things varied and numerous and diverse. For He died for us, and farther reconciled us, and brought us to Himself, and gave us grace unspeakable. But we brought faith only as our contribution. And so he says, "by faith, unto this grace." What grace is this? tell me. It is the being counted worthy of the knowledge of God, the being forced from error, the coming to a knowledge of the Truth, the obtaining of all the blessings that come through Baptism. For the end of His bringing us near was that we might receive these gifts. For it was not only that we might have simple remission of sins, that we were reconciled; but that we might receive also countless benefits. Nor did He even pause at these, but promised others, namely, those unutterable blessings that pass understanding alike and language. And this is why he has set them both down also. For by mentioning grace he clearly points at what we have at present received, but by saying, "And we rejoice in hope of the glory of God," he unveils the whole of things to come. And he had well said, "wherein also we stand." For this is the nature of God's grace. It hath no end, it knows no bound, but evermore is on the advance to greater things, which in human things is not the case.

Romans 5:3 — Homily on Romans IX

Now, consider how great the things to come are, when even at things that seem to be distressful we can be elated; so great is God's gift, and such a nothing any distastefulness in them! For in the case of external goods, the struggle for them brings trouble and pain and irksomeness along with it; and it is the crowns and rewards that carry the pleasure with them. But in this case it is not so, for the wrestlings have to us no less relish than the rewards. For since there were sundry temptations in those days, and the kingdom existed in hopes, the terrors were at hand, but the good things in expectation, and this unnerved the feebler sort, even before the crowns he gives them the prize now, by saying that we should "glory even in tribulations." And what he says is not "you should glory," but we glory, giving them encouragement in his own person. Next since what he had said had an appearance of being strange and paradoxical, if a person who is struggling in famine, and is in chains and torments, and insulted, and abused, ought to glory, he next goes on to confirm it. And (what is more), he says they are worthy of being gloried in, not only for the sake of those things to come, but for the things present in themselves. For tribulations are in their own selves a goodly thing. How so? It is because they anoint us unto patient abiding. Wherefore after saying we glory in tribulations, he has added the reason, in these words, "Knowing that tribulation worketh patience." Notice again the argumentative spirit of Paul, how he gives their argument an opposite turn. For since it was tribulations above all that made them give up the hopes of things to come, and which cast them into despondency, he says that these are the very reasons for confidingness, and for not desponding about the things to come, for "tribulation," he says, "worketh patience."

Romans 5:4-5 — Homily on Romans IX

Tribulations; that is, are so far from confuting these hopes, that they even prove them. For before the things to come are realized, there is a very great fruit which tribulation hath-patience; and the making of the man that is tried, experienced. And it contributes in some degree too to the things to come, for it gives hope a vigor within us, since there is nothing that so inclines a man to hope for blessings as a good conscience. Now no man that has lived an upright life is unconfiding about things to come, as of those who have been negligent there are many that, feeling the burden of a bad conscience, wish there were neither judgment nor retribution. What then? do our goods lie in hopes? Yes, in hopes-but not mere human hopes, which often slip away, and put him that hoped to shame; when some one, who was expected to patronize him, dies, or is altered though he lives. No such lot is ours: our hope is sure and unmoveable. For He Who hath made the promise ever liveth, and we that are to be the enjoyers of it, even should we die, shall rise again, and there is absolutely nothing which can put us to shame, as having been elated at random, and to no purpose, upon unsound hopes. Having then sufficiently cleared them of all doubtfulness by these words of his, he does not let his discourse pause at the time present, but urges again the time to come, knowing that there were men of weaker character, who looked too for present advantages, and were not satisfied with these mentioned. "Because the love of God is," he does not say "given, "but "shed abroad in our hearts," so showing the profusion of it. That gift then, which is the greatest possible, He hath given; not heaven and earth and sea, but what is more precious than any of these, and hath rendered us Angels from being men, yea sons of God, and brethren of Christ. But what is this gift? The Holy Spirit. Now had He not been willing to present us after our labors with great crowns, He would never have given us such mighty gifts before our labors. But now the warmth of His Love is hence made apparent, that it is not gradually and little by little that He honors us; but He hath shed abroad the full fountain of His blessings, and this too before our struggles.

Romans 5:7-8 — Homily on Romans IX

Now what he says is somewhat of this kind. For if for a virtuous man, no one would hastily choose to die, consider thy Master's love, when it is not for virtuous men, but for sinners and enemies that He is seen to have been crucified-which he says too after this, "In that, if when we were sinners Christ died for us."

Romans 5:9-10 — Homily on Romans IX

And what he has said looks indeed like tautology, but it is not to any one who accurately attends to it. Consider then. He wishes to give them reasons for confidence respecting things to come. And first he gives them a sense of shame from the righteous man's decision, when he says, that he also "was fully persuaded that what God had promised He was able also to perform;" and next from the grace that was given; then from the tribulation, as sufficing to lead us into hopes; and again from the Spirit, whom we have received. Next from death, and from our former viciousness, he maketh this good. And it seems indeed, as I said, that what he had mentioned was one thing, but it is discovered to be two, three, and even many more. First, that "He died:" second, that it was "for the ungodly;" third, that He "reconciled, saved, justified" us, made us immortal, made us sons and heirs. It is not from His Death then only, he says, that we draw strong assertions, but from the gift which was given unto us through His Death. And indeed if He had died only for such creatures as we be, a proof of the greatest love would what He had done be! but when He is seen at once dying, and yielding us a gift, and that such a gift, and to such creatures, what was done casts into shade our highest conceptions, and leads the very dullest on to faith. For there is no one else that will save us, except He Who so loved us when we were sinners, as even to give Himself up for us. Do you see what a ground this topic affords for hope? For before this there were two difficulties in the way of our being saved; our being sinners, and our salvation requiring the Lord's Death, a thing which was quite incredible before it took place, and required exceeding love for it to take place. But now since this hath come about, the other requisites are easier. For we have become friends, and there is no further need of Death.

Romans 5:11 — Homily on Romans IX

What meaneth the "not only so?" Not only were we saved, he means, but we even glory for this very reason, for which some suppose we ought to hide our faces. For, for us who lived in so great wickedness to be saved, was a very great mark of our being exceedingly beloved by Him that saved us. For it was not by angels or archangels, but by His Only-begotten Son Himself, that He saved us. And so the fact of His saving us, and saving us too when we were in such plight, and doing it by means of His Only-begotten, and not merely by His Only-begotten, but by His Blood, weaves for us endless crowns to glory in. For there is not anything that counts so much in the way of glory and confidence, as the being treated as friends by God, and finding a Friend in Him that loveth us. This it is that maketh the angels glorious, and the principalities and powers. This is greater than the Kingdom, and so Paul placed it above the Kingdom. For this also I count the incorporeal powers blessed, because they love Him, and in all things obey Him. And on this score the Prophet also expressed his admiration at them. "Ye that excel in strength, that fulfil His Word." And hence too Isaiah extolleth the Seraphim, setting forth their great excellency from their standing near that glory, which is a sign of the greatest love.

Romans 5:12 — Homily on Romans X

As the best physicians always take great pains to discover the source of diseases, and go to the very fountain of the mischief, so doth the blessed Paul also. Hence after having said that we were justified, and having shown it from the Patriarch, and from the Spirit, and from the dying of Christ (for He would not have died unless He intended to justify), he next confirms from other sources also what he had at such length demonstrated. And he confirms his proposition from things opposite, that is, from death and sin. How, and in what way? He enquires whence death came in, and how it prevailed. How then did death come in and prevail? "Through the sin of one." But what means, "for that all have sinned?" This; he having once fallen, even they that had not eaten of the tree did from him, all of them, become mortal.

Romans 5:13 — Homily on Romans X

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

Romans 5:14 — Homily on Romans X

How did it reign? "After the similitude of Adam's transgression, who is the figure of Him that was to come." Now this is why Adam is a type of Christ. How a type? it will be said. Why in that, as the former became to those who were sprung from him, although they had not eaten of the tree, the cause of that death which by his eating was introduced; thus also did Christ become to those sprung from Him, even though they had not wrought righteousness, the Provider of that righteousness which through His Cross He graciously bestowed on us all. For this reason, at every turn he keeps to the "one," and is continually bringing it before us, when he says, "As by one man sin entered into the world"-and, "If through the offence of one many be dead:" and, "Not as it was by one that sinned, so is the gift;" and, "The judgment was by one to condemnation:" and again, "If by one (or, the one) man's offence death reigned by one;" and "Therefore as by the offence of one." And again, "As by one man's disobedience many (or, the many) were made sinners." And so he letteth not go of the one, that when the Jew says to thee, How came it, that by the well-doing of this one Person, Christ, the world was saved? thou mightest be able to say to him, How by the disobedience of this one person, Adam, came it to be condemned?

Romans 5:15 — Homily on Romans X

For what he says is somewhat of this kind. If sin had so extensive effects, and the sin of one man too; how can grace, and that the grace of God, not the Father only, but also the Son, do otherwise than be the more abundant of the two? For the latter is far the more reasonable supposition. For that one man should be punished on account of another does not seem to be much in accordance with reason. But for one to be saved on account of another is at once more suitable and more reasonable. If then the former took place, much more may the latter. Hence he has shown from these grounds the likelihood and reasonableness of it. For when the former had been made good, this would then be readily admitted.

Romans 5:16 — Homily on Romans X

And what is this that he is speaking of? It is that sin had power to bring in death and condemnation; but grace did not do away that one sin only, but also those that followed after in its train. Lest then the words "as" and "so" might seem to make the measure of the blessings and the evils equal, and that you might not think, upon hearing of Adam, that it was only that sin which he had brought in which was done away with, he says that it was from many offences that an indemnity was brought about. How is this plain? Because after the numberless sins committed after that in paradise, the matter issued in justification. But where righteousness is, there of necessity follows by all means life, and the countless blessings, as does death where sin was. For righteousness is more than life, since it is even the root of life. That there were several goods then brought in, and that it was not that sin only that was taken away, but all the rest along with it, he points out when he says, that "the gift was of many offences unto justification." In which a proof is necessarily included, that death was also torn up by the roots.

Romans 5:17 — Homily on Romans X

What he says, amounts to this nearly. What armed death against the world? The one man's eating from the tree only. If then death attained so great power from one offence, when it is found that certain received a grace and righteousness out of all proportion to that sin, how shall they still be liable to death? And for this cause, he does not here say "grace," but "superabundance of grace." For it was not as much as we must have to do away the sin only, that we received of His grace, but even far more. For we were at once freed from punishment, and put off all iniquity, and were also born again from above and rose again with the old man buried, and were redeemed, justified, led up to adoption, sanctified, made brothers of the Only-begotten, and joint heirs and of one Body with Him, and counted for His Flesh, and even as a Body with the Head, so were we united unto Him! All these things then Paul calls a "superabundance" of grace, showing that what we received was not a medicine only to countervail the wound, but even health, and comeliness, and honor, and glory and dignities far transcending our natural state.

Romans 5:18 — Homily on Romans X

And he insists again upon it, showing that the second was greater than the first, he wants again here also further confirmation of these. For, before, he had said that if one man's sin slew all, much more will the grace of One have the power to save. After that he shows that it was not that sin only that was done away by the grace, but all the rest too, and that it was not that the sins were done away only, but that righteousness was given. And Christ did not merely do the same amount of good that Adam did of harm, but far more and greater good.

Romans 5:19 — Homily on Romans X

What he says seems indeed to involve no small question: but if any one attends to it diligently, this too will admit of an easy solution. What then is the question? It is the saying that through the offence of one many were made sinners. For the fact that when he had sinned and become mortal, those who were of him should be so also, is nothing unlikely. But how would it follow that from his disobedience another would become a sinner? For at this rate a man of this sort will not even deserve punishment, if, that is, it was not from his own self that he became a sinner. What then does the word "sinners" mean here? To me it seems to mean liable to punishment and condemned to death. Now that by Adam's death we all became mortals, he had shown clearly and at large. But the question now is, for what purpose was this done? But this he does not go on to add: for it contributed nothing to his present object. We are so far from taking any harm from this death and condemnation, if we be sober-minded, that we are the gainers even by having become mortal, first, because it is not an immortal body in which we sin; secondly, because we get numberless grounds for being religious. For to be moderate, and to be temperate, and to be subdued, and to keep ourselves clear of all wickedness, is what death by its presence and by its being expected persuades us to. But following with these, or rather even before these, it hath introduced other greater blessings besides. For it is from hence that the crowns of the martyrs come, and the rewards of the Apostles.

Romans 5:20 — Homily on Romans X

Since then he had shown that the world was condemned from Adam, but from Christ was saved and freed from condemnation, he now seasonably enters upon the discussion of the Law, here again undermining the high notions of it. For it was so far from doing any good, he means, or from being any way helpful, but the disorder was only increased by its having come in. But the particle "that" again does not assign the cause, but the result. For the purpose of its being given was not "in order that" it might abound, for it was given to diminish and destroy the offence. But it resulted the opposite way, not owing to the nature of the Law, but owing to the listlessness of those who received it. But why did he not say the Law was given, but "the Law entered by the way?" It was to show that the need of it was temporary, and not absolute or imperative. And this he says also to the Galatians, showing the very same thing another way. "For before faith came," he says, "we were kept under the Law, shut up unto the faith which should afterwards be revealed." And so it was not for itself, but for another, that it kept the flock. For since the Jews were somewhat gross-minded, and enervated, and indifferent to the gifts themselves, this was why the Law was given, that it might convict them the more, and clearly teach them their own condition, and by increasing the accusation might the more repress them. "But where sin abounded, grace did much more abound." He does not say did abound, but "did much more abound." For it was not remission from punishment only that He gave us, but that from sins, and life also. As if any were not merely to free a man with a fever from his disease, but to give him also beauty, and strength, and rank; or again, were not to give one an hungered nourishment only, but were to put him in possession of great riches, and were to set him in the highest authority. And how did sin abound? some will say. The Law gave countless commands. Now since they transgressed them all, transgression became more abundant. Do you see what a great difference there is between grace and the Law? For the one became an addition to the condemnation, but the other, a further abundance of gifts.

Romans 5:21 — Homily on Romans X

This he says to show that the latter ranks as a king, the former, death, as a soldier, being marshalled under the latter, and armed by it. If then the latter (i.e. sin) armed death, it is plain enough that the righteousness destructive hereof, which by grace was introduced, not only disarms death, but even destroys it, and undoes entirely the dominion thereof, in that it is the greatest of the two, as being brought in not by man and the devil, but by God and grace, and leading our life unto a goodlier estate, and to blessings unlimited. For of it there will never be any end (to give you a view of its superiority from this also). For the other cast us out of our present life, but grace, when it came, gave us not the present life, but the immortal and eternal one. But for all these things Christ is our voucher. Doubt not then for thy life if thou hast righteousness, for righteousness is greater than life as being mother of it.

Romans 6:1 — Homily on Romans X

He is again turning off to exhortation, yet introducing it not directly, lest he should seem to many to be irksome and vexing, but as if it rose out of the doctrines. For if, even so diversifying his address, he was afraid of their being offended at what he said, and therefore said, "I have written the more boldly unto you in some sort," much more would he have seemed to them, had he not done so, to be too harsh. Since then he showed the greatness of the grace by the greatness of the sins it healed, and owing to this it seemed in the eyes of the unthinking to be an encouragement to sin (for if the reason, they would say, why greater grace was shown, was because we had done great sins, let us not give over sinning, that grace may be more displayed still), now that they might not say this or suspect it, see how he turns the objection back again. First he does it by his deprecation. "God forbid." And this he is in the habit of doing at things confessed on all hands to be absurd. And then he lays down an irrefragable argument.

Romans 6:2 — Homily on Romans X

What does "we are dead" mean? Does it mean that as for that, and as far as it goes, we have all received the sentence of death? or, that we became dead to it by believing and being enlightened. This is what one should rather say, since the sequel makes this clearly right. But what is becoming dead to it? The not obeying it in anything any more. For this baptism effected once for all, it made us dead to it. But this must of our own earnestness thenceforth continually be maintained, so that, although sin issue countless commands to us, we may never again obey it, but abide unmovable as a dead man doth. And indeed he elsewhere saith that sin itself is dead. But there he sets that down as wishing to show that virtue is easy, But here, as he earnestly desires to rouse the hearer, he puts the death on his side. Next, since what was said was obscure, he again explains, using what he had said also in the way of reproof.

Romans 6:3-4 — Homily on Romans X

What does being "baptized into His Death" mean? That it is with a view to our dying as He did. For Baptism is the Cross. What the Cross then, and Burial, is to Christ, that Baptism hath been to us, even if not in the same respects. For He died Himself and was buried in the Flesh, but we have done both to sin. Wherefore he does not say, planted together in His Death, but in the likeness of His Death. For both the one and the other is a death, but not of the same subject; since the one is of the Flesh, that of Christ; the other of sin, which is our own. As then that is real, so is this. But if it be real, then what is of our part again must be contributed. Here he hints, along with the duty of a careful walk, at the subject of the resurrection. In what way? Do you believe, he means, that Christ died, and that He was raised again? Believe then the same of thyself. For this is like to the other, since both Cross and Burial is thine. For if thou hast shared in Death and Burial, much more wilt thou in Resurrection and Life. For now the greater is done away with, the sin I mean, it is not right to doubt any longer about the lesser, the doing away of death. But this he leaves for the present to the conscience of his hearers to reason out, but himself, after the resurrection to come had been set before us, demands of us another, even the new conversation, which is brought about in the present life by a change of habits. When then the fornicator becomes chaste, the covetous man merciful, the harsh subdued, even here a resurrection has taken place, the prelude to the other. And how is it a resurrection? Why, because sin is mortified, and righteousness hath risen again, and the old life hath been made to vanish, and this new and angelic one is being lived in.

Romans 6:4 — Homily on Romans 10

Here he hints, along with the duty of a careful walk, at the subject of the resurrection. In what way? Do you believe, he means, that Christ died, and that He was raised again? Believe then the same of thyself. For this is like to the other, since both Cross and Burial is thine. For if thou hast shared in Death and Burial, much more wilt thou in Resurrection and Life. For now the greater is done away with, the sin I mean, it is not right to doubt any longer about the lesser, the doing away of death. But this he leaves for the present to the conscience of his hearers to reason out, but himself, after the resurrection to come had been set before us, demands of us another, even the new conversation, which is brought about in the present life by a change of habits. When then the fornicator becomes chaste, the covetous man merciful, the harsh subdued, even here a resurrection has taken place, the prelude to the other. And how is it a resurrection? Why, because sin is mortified, and righteousness hath risen again, and the old life hath been made to vanish, and this new and angelic one is being lived in. But when you hear of a new life, look for a great alteration, a wide change.

Romans 6:5 — Homily on Romans 11

What I had before occasion to remark, that I mention here too, that he continually digresseth into exhortation, without making any twofold division as he does in the other Epistles, and setting apart the former portion for doctrines, and the latter for the care of moral instruction. Here then he does not do so, but blends the latter with the subject throughout, so as to gain it an easy admission. Here then he says there are two mortifyings, and two deaths, and that one is done by Christ in Baptism, and the other it is our duty to effect by earnestness afterwards. For that our former sins were buried, came of His gift. But the remaining dead to sin after baptism must be the work of our own earnestness, however much we find God here also giving us large help. For this is not the only thing Baptism has the power to do, to obliterate our former transgressions; for it also secures against subsequent ones. As then in the case of the former, thy contribution was faith that they might be obliterated, so also in those subsequent to this, show thou forth the change in thine aims, that thou mayest not defile thyself again. For it is this and the like that he is counselling thee when he says, "for if we have been planted together in the likeness of His Death, we shall be also in the likeness of His Resurrection." Do you observe, how he rouses the hearer by leading him straightway up to his Master, and taking great pains to show the strong likeness? This is why he does not say "in death," lest you should gainsay it, but, "in the likeness of His Death." For our essence itself hath not died, but the man of sins, that is, wickedness. And he does not say, "for if we have been" partakers of "the likeness of His Death;" but what? "If we have been planted together," so, by the mention of planting, giving a hint of the fruit resulting to us from it. For as His Body, by being buried in the earth, brought forth as the fruit of it the salvation of the world; thus ours also, being buried in baptism, bore as fruit righteousness, sanctification, adoption, countless blessings. And it will bear also hereafter the gift of the resurrection. Since then we were buried in water, He in earth, and we in regard to sin, He in regard to His Body, this is why he did not say, "we were planted together in His Death," but "in the likeness of His Death." For both the one and the other is death, but not that of the same subject. If then he says, "we have been planted together in His Death, we shall be in that of His Resurrection," speaking here of the Resurrection which is to come. For since when he was upon the subject of the Death before, and said, "Know ye not, brethren, that so many of us as were baptized into Christ were baptized into His Death?" he had not made any clear statement about the Resurrection, but only about the way of life after baptism, bidding men walk in newness of life; therefore he here resumes the same subject, and proceeds to foretell to us clearly that Resurrection.

Romans 6:5 — BAPTISMAL INSTRUCTIONS 10.10

Paul did not say "in death" but "in a death like his." For both the first and the second are death but not the death of the same thing. The first is the death of the body, the second is the death of sin.

Romans 6:6 — BAPTISMAL INSTRUCTIONS 7.22

Get for yourself none of the things that are on earth, and do not be active in the affairs of the present life. For your life is hidden now and unseen by those who do not believe, but the time will come when it will be seen. But now is not your time. Since you have died once for all, refuse to mind the things that are on earth. The greatness of your virtue is seen especially when you have prevailed over the arrogance of the flesh and act toward the good things of the world just as if you were dead to this life.

Romans 6:6 — Homily on Romans 11

So putting together both the cause and the demonstration of the Resurrection which is to come. And he does not say is crucified, but is crucified with Him, so bringing baptism near to the Cross. And on this score also it was that he said above, "We have been planted together in the likeness of His Death that the body of sin might be destroyed," not giving that name to this body of ours, but to all iniquity. For as he calls the whole sum of wickedness the old man, thus again the wickedness which is made up of the different parts of iniquity he calls the body of that man. And that what I am saying is not mere guesswork, hearken to Paul's own interpretation of this very thing in what comes next. For after saying, "that the body of sin might be destroyed," he adds, "that henceforth we should not serve sin." For the way in which I would have it dead is not so that ye should be destroyed and die, but so that ye sin not. And as he goes on he makes this still clearer.

Romans 6:7 — Homily on Romans 11

This he says of every man, that as he that is dead is henceforth freed from sinning, lying as a dead body, so must he that has come up from baptism, since he has died there once for all, remain ever dead to sin. If then thou hast died in baptism, remain dead, for any one that dies can sin no more; but if thou sinnest, thou marrest God's gift. After requiring of us then heroism of this degree, he presently brings in the crown also.

Romans 6:8 — Homily on Romans 11

And indeed even before the crown, this is in itself the greater crown, the partaking with our Master. But he says, I give even another reward. Of what kind is it? It is life eternal. For "we believe," he says, "that we shall also live with Him." And whence is this clear?

Romans 6:9 — Homily on Romans 11

And notice again his undauntedness, and how he makes the thing good from opposite grounds. Since then it was likely that some would feel perplexed at the Cross and the Death, he shows that this very thing is a ground for feeling confident henceforward. For suppose not, he says, because He once died, that He is mortal, for this is the very reason of His being immortal. For His death hath been the death of death, and because He did die, He therefore doth not die.

Romans 6:10 — Homily on Romans 11

What does "unto sin" mean? It means that He was not subject even to that one, but for our sin, that He might destroy it, and cut away its sinews and all its power, therefore He died. Do you see how he affrighteth them? For if He does not die again, then there is no second laver, then do thou keep from all inclinableness to sin. For all this he says to make a stand against the "let us do evil that good may come. Let us remain in sin that grace may abound." To take away this conception then, root and branch, it is, that he sets down all this. But in that "He liveth, He liveth unto God," he says,-that is, unchangeably, so that death hath no more any dominion over Him. For if it was not through any liability to it that He died the former death, save only for the sin of others, much less will He die again now that He hath done that sin away. And this he says in the Epistle to the Hebrews also, "But now once," he says, "in the end of the world hath He appeared to put away sin by the Sacrifice of Himself. And as it is appointed unto men once to die, and after that the judgment; so Christ was once offered to bear the sins of many, and unto them that look for Him shall He appear the second time without sin unto salvation." And he both points out the power of the life that is according to God, and also the strength of sin. For with regard to the life according to God, he showeth that Christ shall die no more. With regard to sin, that if it brought about the death even of the Sinless, how can it do otherwise than be the ruin of those that are subject to it?

Romans 6:11 — Homily on Romans 11

He well says, "reckon," because there is no setting that, which he is speaking of, before the eyes as yet. And what are we to reckon? one may ask. That we "are dead unto sin, but alive unto God. In Jesus Christ our Lord." For he that so liveth will lay hold of every virtue, as having Jesus Himself for his ally. For that is what, "in Christ," means, for if He raised them when dead, much more when alive will He be able to keep them so.

Romans 6:12 — Homily on Romans 11

He does not say, let not the flesh live or act, but, "let not sin reign," for He came not to destroy our nature, but to set our free choice aright. Then to show that it is not through any force or necessity that we are held down by iniquity, but willingly, he does not say, let it not tyrannize, a word that would imply a necessity, but let it not reign. For it is absurd for those who are being conducted to the kingdom of heaven to have sin empress over them, and for those who are called to reign with Christ to choose to be the captives of sin, as though one should hurl the diadem from off his head, and choose to be the slave of a frantic woman, who came begging, and was clothed in rags. Next since it was a heavy task to get the upper hand of sin, see how he shows it to be even easy, and how he allays the labor by saying, "in your mortal body." For this shows that the struggles were but for a time, and would soon bring themselves to a close. At the same time he reminds us of our former evil plight, and of the root of death, as it was from this that, contrary even to its beginning, it became mortal. Yet it is possible even for one with a mortal body not to sin. Do you see the abundancy of Christ's grace? For Adam, though as yet he had not a mortal body, fell. But thou, who hast received one even subject to death, canst be crowned. How then, is it that "sin reigns?" he says. It is not from any power of its own, but from thy listlessness. Wherefore after saying, "let it not reign," he also points out the mode of this reigning, by going on to say "that ye should obey it in the lusts thereof." For it is not honor to concede to it (i.e. to the body) all things at will, nay, it is slavery in the extreme, and the height of dishonor; for when it doth what it listeth, then is it bereft of all liberties; but when it is put under restraints, then it best keeps its own proper rank.

Romans 6:13 — Homily on Romans 11

The body then is indifferent between vice and virtue, as also instruments (or arms) are. But either effect is wrought by him that useth it. As if a soldier fighting in his country's behalf, and a robber who was arming against the inhabitants, had the same weapons for defence. For the fault is not laid to the suit of armor, but to those that use it to an ill end. And this one may say of the flesh too which becomes this or that owing to the mind's decision, not owing to its own nature. For if it be curious after the beauty of another, the eye becomes an instrument of iniquity, not through any agency of its own (for what is of the eye, is but seeing, not seeing amiss), but through the fault of the thought which commands it. But if you bridle it, it becomes an instrument of righteousness. Thus with the tongue, thus with the hands, thus with all the other members. And he well calls sin unrighteousness. For by sinning a man deals unrighteously either by himself or by his neighbor, or rather by himself more than by his neighbor. Having then led us away from wickedness, he leads us to virtue, in these words: "But yield yourselves unto God, as those that are alive from the dead." See how by his bare words he exhorts them, on that side naming "sin" and on this "God." For by showing what a difference there is between the rulers, he casts out of all excuse the soldier that leaveth God, and desireth to serve under the dominion of sin. But it is not only in this way, but also by the sequel, that he establishes this; by saying, "as alive from the dead." For by these he shows the wretchedness of the other, and the greatness of God's gift. For consider, he says, what you were, and what you have been made. What then were ye? Dead, and ruined by a destruction which could not from any quarter be repaired. For neither was there any one who had the power to assist you. And what have ye been made out of those dead ones? Alive with immortal life. And by whom? By the all-powerful God. Ye ought therefore to marshal yourselves under Him with as much cheerful readiness, as men would who had been made alive from being dead. "And your members as instruments of righteousness." Hence, the body is not evil, since it may be made an arm of righteousness. But by calling it an arm, he makes it clear that there is a hard warfare at hand for us. And for this reason we need strong armor, and also a noble spirit, and one acquainted too with the ways of this warfare; and above all we need a commander. The Commander however is standing by, ever ready to help us, and abiding unconquerable, and has furnished us with strong arms likewise. Farther, we have need of a purpose of mind to handle them as should be, so that we may both obey our Commander, and take the field for our country.

Romans 6:14 — Homily on Romans 11

If then sin hath no more dominion over us, why does he lay so great a charge upon them as he does in the words, "Let not sin reign in your mortal body," and, "yield not ye your members as instruments of unrighteousness unto sin?" What does that here said mean then? He is sowing a kind of seed in this statement, which he means to develop afterwards, and to cultivate in a powerful argument. What then is this statement? It is this; that our body, before Christ's coming, was an easy prey to the assaults of sin. For after death a great swarm of passions entered also. And for this cause it was not lightsome for running the race of virtue. For there was no Spirit present to assist, nor any baptism of power to mortify. But as some horse that answereth not the rein, it ran indeed, but made frequent slips, the Law meanwhile announcing what was to be done and what not, yet not conveying into those in the race anything over and above exhortation by means of words. But when Christ had come, the effort became afterwards more easy, and therefore we had a more distant goal set us, in that the assistance we had given us was greater. Wherefore also Christ saith, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven." But this he says more clearly in the sequel. But at present he alludes here briefly to it, to show that unless we stoop down very low to it, sin will not get the better of us. For it is not the Law only that exhorteth us, but grace too which also remitted our former sins, and secures us against future ones. For it promised them crowns after toils, but this (i.e. grace) crowned them first, and than led them to the contest. Now it seems to me that he is not signifying here the whole life of a believer, but instituting a comparison between the Baptism and the Law. And this he says in another passage also "The letter killeth, but the Spirit giveth life." For the Law convinceth of transgression, but grace undoes transgression. As then the former by convincing establisheth sin so the latter by forgiving suffereth us not to be under sin. And so thou art in two ways set free from this thraldom; both in thy not being under the Law, and in thy enjoying grace.

Romans 6:15 — Homily on Romans 11

So he first adopted a form of adjuration, because it was an absurd thing he had named. And then he makes his discourse pass on to exhortation, and shows the great facility of the struggle.

Romans 6:16 — Homily on Romans 11

I do not, he would say, mention hell as yet, nor that great punishment, but the shame it is in this world, when ye become slaves, and slaves of your own accord too, and sin's slaves, and when the wages are such as a second death. For if before baptism, it wrought death of the body, and the wound required so great attendance, that the Lord of all came down to die, and so put a stop to the evil; if after so great a gift, and so great liberty, it seize thee again, while thou bendest down under it willingly, what is there that it may not do? Do not then run into such a pit, or willingly give thyself up. For in the case of wars, soldiers are often given up even against their will. But in this case, unless thou desertest of thyself, there is no one who will get the better of thee. Having then tried to shame them by a sense of duty, he alarms them also by the rewards, and lays before them the wages of both; righteousness, and death, and that a death not like the former, but far worse. For if Christ is to die no more, who is to do away with death? No one! We must then be punished, and have vengeance taken upon us forever. For a death preceptible to the senses is not still to come in this case, as in the former, which gives the body rest, and separates it from the soul. "For the last enemy, death, is destroyed," whence the punishment will be deathless. But not to them that obey, for righteousness, and the blessings springing from it, will be their rewards.

Romans 6:17 — Homily on Romans 11

After shaming them by the slavery, after alarming them by the rewards, and so exhorting them, he again rights them by calling the benefits to mind. For by these he shows that they were great evils from which they were freed, and that not by any labors of their own, and that things henceforth would be more manageable. Just as any one who has rescued a captive from a cruel tyrant, and advises him not to run away back to him, reminds him of his grievous thraldom; so does Paul set the evils passed away most emphatically before us, by giving thanks to God. For it was no human power that could set us free from all those evils, but, "thanks be to God," who was willing and able to do such great things. And he well says, "Ye have obeyed from the heart." Ye were neither forced nor pressed, but ye came over of your own accord, with willing mind. Now this is like one that praises and rebukes at once. For after having willingly come, and not having had any necessity to undergo, what allowance can you claim, or what excuse can you make, if you run away back to your former estate? Next that you may learn that it came not of your own willing temper only, but the whole of it of God's grace also, after saying, "Ye have obeyed from the heart," he adds, "that form of doctrine which was delivered you." For the obedience from the heart shows the free will. But the being delivered, hints the assistance from God. But what is the form of doctrine? It is living aright, and in conformity with the best conversation.

Romans 6:18 — Homily on Romans 11

There are two gifts of God which he here points out. The "freeing from sin," and also the "making them servants to righteousness," which is better than any freedom. For God hath done the same as if a person were to take an orphan, who had been carried away by savages into their own country, and were not only to free him from captivity, but were to set a kind father ever him, and bring him to very great dignity. And this has been done in our case. For it was not our old evils alone that He freed us from, since He even led us to the life of angels, and paved the way for us to the best conversation, handing us over to the safe keeping of righteousness, and killing our former evils, and deadening the old man, and leading us to an immortal life.

Romans 6:19 — Homily on Romans 12

Since he had required great strictness of life, charging us to be dead to the world, and to have died unto wickedness, and to abide with no notion towards the workings of sin, and seemed to be saying something great and burdensome, and too much for human nature; through a desire to show that he is not making any exorbitant demand, nor even as much as might be expected of one who enjoyed so great a gift, but one quite moderate and light, he proves it from contraries, and says, "I speak after the manner of men," as much as to say, Going by human reasonings; by such as one usually meets with. For he signifies either this, or the moderateness of it, by the term applied, "after the manner of men." For elsewhere he uses the same word. "There hath no temptation taken you but such as is common to man," that is, moderate and small. "For as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness." And truly the masters are very different ones, but still it is an equal amount of servitude that I ask. For men ought to give a much larger one, and so much the larger as this is a greater and better mastership than the other. Nevertheless I make no greater demand "because of the infirmity," and that, he does not say of your free will or readiness of spirit, but "of your flesh," so making what he says the less severe. And yet on one side there is uncleanness, on the other holiness: on the one iniquity, and on the other righteousness. And who is so wretched, he says, and in such straits as not to spend as much earnestness upon the service of Christ, as upon that of sin and the devil? Hear then what follows, and you will see clearly that we do not even spend this little. For when (stated in this naked way) it does not seem credible or easy to admit, and nobody would endure to hear that he does not serve Christ so much as he did serve the devil, he proves it by what follows, and renders it credible by bringing that slavery before us, and saying how they did serve him.

Romans 6:20 — Homily on Romans 12

Now what he says is somewhat of this kind, When ye lived in wickedness, and impiety, and the worst of evils, the state of compliance ye lived in was such that ye did absolutely no good thing at all. For this is, "ye were free from righteousness." That is ye were not subject to it, but estranged from it wholly. For ye did not even so much as divide the manner of servitude between righteousness and sin, but gave yourselves wholly up to wickedness. Now, therefore, since ye have come over to righteousness, give yourselves wholly up to virtue, doing nothing at all of vice, that the measure you give may be at least equal. And yet it is not the mastership only that is so different, but in the servitude itself there is a vast difference. And this too he unfolds with great perspicuity, and shows what conditions they served upon then, and what now. And as yet he says nothing of the harm accruing from the thing, but hitherto speaks of the shame.

Romans 6:21 — Homily on Romans 12

So great was the slavery, that even the recollection of it now makes you ashamed; but if the recollection makes one ashamed, the reality would much more. And so you gained now in two ways, in having been freed from the shame; and also in having come to know the condition you were in; just as then ye were injured in two ways, in doing things deserving shame, and in not even knowing to be ashamed. And this is worse than the former. Yet still ye kept in a state of servitude. Having then proved most abundantly the harm of what took place then from the shame of it, he comes to the thing in question. Now what is this thing? "For the end of those things is death." Since then shame seems to be no such serious evil, he comes to what is very fearful, I mean death; though in good truth what he had before mentioned were enough. For consider how exceeding great the mischief must be, inasmuch as, even when freed from the vengeance due to it, they could not get free of the shame. What wages then, he says, do you expect from the reality, when from the bare recollection, and that too when you are freed from the vengeance, you hide your face and blush, though under such grace as you are! But God's side is far otherwise.

Romans 6:22 — Homily on Romans 12

Of the former, the fruit was shame, even after the being set free. Of these the fruit is holiness, and where holiness is, there is all confidence. But of those things the end is death, and of these everlasting life. Do you see how he points out some things as already given, and some as existing in hope, and from what are given he draws proof of the others also, that is from the holiness of the life. For to prevent your saying (i.e. as an objection) everything lies in hope, he points out that you have already reaped fruits, first the being freed from wickedness, and such evils as the very recollection of puts one to shame; second, the being made a servant unto righteousness; a third, the enjoying of holiness; a fourth, the obtaining of life, and life too not for a season, but everlasting. Yet with all these, he says, do but serve as ye served it. For though the master is far preferable, and the service also has many advantages, and the rewards too for which ye are serving, still I make no further demand. Next, since he had mentioned arms and a king, he keeps on with the metaphor.

Romans 6:23 — Homily on Romans 12

After speaking of the wages of sin, in the case of the blessings, he has not kept to the same order: for he does not say, the wages of good deeds, "but the gift of God;" to show, that it was not of themselves that they were freed, nor was it a due they received, neither yet a return, nor a recompense of labors, but by grace all these things came about. And so there was a superiority for this cause also, in that He did not free them only, or change their condition for a better, but that He did it without any labor or trouble upon their part: and that He not only freed them, but also gave them much more than before, and that through His Son. And the whole of this he has interposed as having discussed the subject of grace, and being on the point of overthrowing the Law next. That these things then might not both make them rather listless, he inserted the part about strictness of life, using every opportunity of rousing the hearer to the practice of virtue. For when he calls death the wages of sin, he alarms them again, and secures them against dangers to come. For the words he uses to remind them of their former estate, he also employs so as to make them thankful, and more secure against any inroads of temptations.

Romans 7:1 — Homily on Romans 12

Since then he had said, we are "dead to sin," he here shows that not sin only, but also the Law, hath no dominion over them. But if the Law hath none, much less hath sin: and to render his language palatable, he uses a human example to make this plain by. And he seems to be stating one point, but he sets down at once two arguments for his proposition. One, that when a husband is dead, the woman is no longer subject to her husband, and there is nothing to prevent her becoming the wife of another man: and the other, that in the present case it is not the husband only that is dead but the wife also. So that one may enjoy liberty in two ways. Now if when the husband is dead, she is freed from his power, when the woman is shown to be dead also, she is much more at liberty. For if the one event frees her from his power, much more does the concurrence of both. As he is about to proceed then to a proof of these points, he starts with an encomium of the hearers, in these words, "Know ye not, brethren, for I speak to them that know the Law, that is, I am saying a thing that is quite agreed upon, and clear, and to men too that know all these things accurately, "How that the Law hath dominion over a man as long as he liveth?" He does not say, husband or wife, but "man," which name is common to either creature; "For he that is dead," he says, "is freed from sin." The Law then is given for the living, but to the dead it ceaseth to be ordained. Do you observe how he sets forth a twofold freedom?

Romans 7:2-3 — Homily on Romans 12

Next, after hinting this at the commencement, he carries on what he has to say by way of proof, in the woman's case, in the following way. "For the woman which hath an husband is bound by the Law to her husband, so long as he liveth: but if the husband be dead, she is loosed from the Law of her husband. So then, if while her husband liveth, she be married to another man, she is called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man." He keeps continually upon this point, and that with great exactness, since he feels quite sure of the proof grounded on it: and in the husband's place he puts the Law, but in the woman's, all believers. Then he adds the conclusion in such way, that it does not tally with the premiss; for what the context would require would be, "and so, my brethren, the Law doth not rule over you, for it is dead." But he does not say so, but only in the premiss hinted it, and in the inference, afterwards, to prevent what he says being distasteful, he brings the woman in as dead by saying, "Wherefore, my brethren, ye also are become dead to the Law." As then the one or the other event gives rise to the same freedom, what is there to prevent his showing favor to the Law without any harm being done to the cause? "For the woman which hath an husband is bound by the Law to her husband as long as he liveth." What is become now of those that speak evil of the Law? Let them hear, how even when forced upon it, he does not bereave it of its dignity, but speaks great things of its power; if while it is alive the Jew is bound, and they are to be called adulterers who transgress it, and leave it whiles it is alive. But if they let go of it after it has died, this is not to be wondered at. For in human affairs no one is found fault with for doing this: "but if the husband be dead, she is loosed from the law of her husband."

Romans 7:4 — Homily on Romans 12

Now it is not on this only he grounds his exhortation, but also on the superiority of this second husband. And so he proceeds: "that ye should be married to another, even to Him Who is raised from the dead." Then to prevent their saying, If we do not choose to live with another husband, what then? For the Law does not indeed make an adulteress of the widow who lives in a second marriage, but for all that it does not force her to live in it. Now that they may not say this, he shows that from benefits already conferred, it is binding on us to choose it: and this he lays down more clearly in other passages, where he says, "Ye are not your own;" and, "Ye are bought with a price;" and, "Be not ye the servants of men"; and again, "One died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them." This is then what he here alludes to in the words, "By the Body." And next he exhorts to better hopes, saying, "That we should bring forth fruit unto God." For then, he means, ye brought forth fruit unto death, but now unto God.

Romans 7:5 — Homily on Romans 12

You see then the gain to be got from the former husband! And he does not say when we were in the Law, so in every passage shrinking from giving a handle to heretics; but "when we were in the flesh," that is, in evil deeds, in a carnal life. What he says then is, not that they were in the flesh before, but now they went about without any bodies; but by saying what he does, he neither says that the Law is the cause of sins, nor yet frees it from odium. For it held the rank of a bitter accuser, by making their sins bare: since that, which enjoins more to him who is not minded to obey at all, makes the offence greater. And this is why he does not say, the "motions of sins" which were produced by the Law, but which "were through the Law," without adding any "produced," but simply "through the Law," that is to say, which through the Law were made apparent, were made known. Next that he might not accuse the flesh either; he does not say which the members wrought, but "which did work (or were wrought) in our members," to show that the origin of the mischief was elsewhere, from the thoughts which wrought in us, not from the members which had them working in them. For the soul ranks as a performer, and the fabric of the flesh as a lyre, sounding as the performer obliges it. So the discordant tune is to be ascribed not to the latter, but to the former sooner than to the latter.

Romans 7:6 — Homily on Romans 12

See how he again in this place spares the flesh and the Law. For he does not say that the Law was made of no effect, or that the flesh was made of no effect, but that we were made of no effect (i.e., were delivered). And how were we delivered? Why by the old man, who was held down by sin, being dead and buried. For this is what he sets forth in the words, "being dead to that, wherein we were held." As if he had said, the chain by which we were held down was deadened and broken through, so that that which held down, namely sin, held down no more. But do not fall back or grow listless. For you have been freed with a view to being servants again, though not in the same way, but "in newness of spirit, and not in the oldness of the letter." Now what does he mean here? for it is necessary to disclose it here, that when we come upon the passage, we may not be perplexed with it. When then Adam sinned (he means), and his body became liable to death and sufferings, it received also many physical losses, and the horse became less active and less obedient. But Christ, when He came, made it more nimble for us through baptism, rousing it with the wing of the Spirit. And for this reason the marks for the race, which they of old time had to run, are not the same as ours. Since then the race was not so easy as it is now. For this reason, He desires them to be clear not from murder only, as He did them of old time, but from anger also; nor is it adultery only that He bids them keep clear of, but even the unchaste look; and to be exempt not from false swearing only, but even from true. And with their friends He orders them to love their enemies also.

Romans 7:7 — Homily on Romans 12

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

Romans 7:8 — Homily on Romans 12

Do you see how he has cleared it of all blame? For "sin," he says, "taking occasion by the commandment," it was, and not the Law, that increased the concupiscence, and the reverse of the Law's intent was brought about. This came of weakness, and not of any badness. For when we desire a thing, and then are hindered of it, the flame of the desire is but increased. Now this came not of the Law; for it hindered us (endeavored) of itself to keep us off from it; but sin, that is, thy own listlessness and bad disposition, used what was good for the reverse. But this is no fault in the physician, but in the patient who applies the medicine wrongly. For the reason of the Law being given was, not to inflame concupiscence, but to extinguish it, though the reverse came of it. Yet the blame attaches not to it, but to us. Since if a person had a fever, and wanted to take cold drink when it was not good for him, and one were not to let him take his fill of it, and so increase his lust after this ruinous pleasure, one could not deservedly be found fault with. For the physician's business is simply prohibiting it, but the restraining himself is the patient's. And what if sin did take occasion from it? Surely there are many bad men who by good precepts grow in their own wickedness. For this was the way in which the devil ruined Judas, by plunging him into avarice, and making him steal what belonged to the poor. However it was not the being entrusted with the bag that brought this to pass, but the wickedness of his own spirit. And Eve, by bringing Adam to eat from the tree, threw him out of Paradise. But neither in that case was the tree the cause, even if it was through it that the occasion took place.

Romans 7:9 — Homily on Romans 12

When, pray, was that? Before Moses. See how he sets himself to show that it, both by the things it did, and the things it did not do, weighed down human nature. For when "I was alive without the Law," he means, I was not so much condemned. "But when the commandment came, sin revived, and I died." This seems indeed to be an accusing of the Law. But if any one will look closely at it, it will be seen to be even an encomium of it. For it did not give existence to sin that before was not, but only pointed out what had escaped notice. And this is even a praise of the Law, if at least before it they had been sinning without perceiving it. But when this came, if they gained nothing besides from it, at all events this they were distinctly made acquainted with, the fact that they had been sinning. And this is no small point, with a view to getting free from wickedness. Now if they did not get free, this has nothing to do with the Law; which framed everything with a view to this end, but the accusation lies wholly against their spirit, which was perverse beyond all supposition.

Romans 7:10 — Homily on Romans 12

For what took place was not the natural thing,-their being injured by things profitable. And this is why he says "And the commandment, which was ordained to life, I found to be unto death." He does not say, "it was made," or "it brought forth" death, but "was found," so explaining the novel and unusual kind of discrepancy, and making the whole fall upon their own pate. For if, he says, you would know the aim of it, it led to life, and was given with this view. But if death was the issue of this, the fault is with them that received the commandment, and not of this, which was leading them to life.

Romans 7:11 — Homily on Romans 12

You observe how he everywhere keeps to sin, and entirely clears the Law of accusation. And so he proceeds as follows.

Romans 7:12 — Homily on Romans 12

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

Romans 7:13 — Homily on Romans 12

That is, that it might be shown what great evil sin is, namely, a listless will, an inclinableness to the worse side, the actual doing, and the perverted judgment. For this is the cause of all the evils; but he amplifies it by pointing out the exceeding grace of Christ, and teaching them what an evil He freed the human race from, which, by the medicines used to cure it, had become worse, and was increased by the preventives. Wherefore he goes on to say: "That sin, by the commandment, might become exceeding sinful." Do you see how these things are woven together everywhere? By the very means he uses to accuse sin, he again shows the excellency of the Law. Neither is it a small point which he has gained by showing what an evil sin is, and unfolding the whole of its poison, and bringing it to view. For this is what he shows, by saying, "that sin by the commandment might become exceeding sinful." That is, that it may be made clear what an evil sin is, what a ruinous thing. And this is what was shown by the commandment. Hereby he also shows the preeminence of grace above the Law, the preeminence above, not the conflict with, the Law. For do not look to this fact, that those who received it were the worse for it, but consider the other, that the Law had not only no design of drawing wickedness out to greater lengths, but even seriously aimed at hewing down what already existed. But if it had no strength, give to it indeed a crown for its intention, but adore more highly the power of Christ, which abolished, cut away: and plucked up the very roots an evil so manifold and so hard to be overthrown. But when you hear me speak of sin, do not think of it as a substantial power, but evil doing, as it comes upon men and goes from them continually, and which, before it takes place, has no being, and when it has taken place, vanishes again.

Romans 7:14 — Homily on Romans 13

After having said that great evils had taken place, and that sin, taking occasion by the commandment, had grown stronger, and the opposite of what the Law mainly aimed at had been the result, and after having thrown the hearer into a great deal of perplexity, he goes on next to give the rationale of these events, after first clearing the Law of any ill suspicion. For lest-upon hearing that it was through the commandment that sin took that occasion, and that it was when it came that sin revived, and through it deceived and killed-any one should suppose the Law to be the source of these evils, he first sets forth its defence with considerable advantage, not clearing it from accusation only, but encircling it also with the utmost praise. And this he lays down, not as granting it for his own part, but as declaring a universal judgment. "For we know," he says, "that the Law is spiritual." As if he had said, This is an allowed thing, and self-evident, that it "is spiritual," so far is it from being the cause of sin, or to blame for the evils that have happened. And observe, that he not only clears it of accusation, but bestows exceeding great praise upon it. For by calling it spiritual, he shows it to be a teacher of virtue and hostile to vice; for this is what being spiritual means, leading off from sin of every kind. And this the Law did do, by frightening, admonishing, chastening, correcting, recommending every kind of virtue. Whence then, was sin produced, if the teacher was so admirable? It was from the listlessness of its disciples. Wherefore he went on to say, "but I am carnal;" giving us a sketch now of man, as comporting himself in the Law, and before the Law. "Sold under sin." Because with death (he means) the throng of passions also came in. For when the body had become mortal, it was henceforth a necessary thing for it to receive concupiscence, and anger, and pain, and all the other passions, which required a great deal of wisdom to prevent their flooding us, and sinking reason in the depth of sin. For in themselves they were not sin, but, when their extravagancy was unbridled, it wrought this effect.

Romans 7:15 — Homily on Romans 13

What does the "I know not" mean?-I am ignorant. And when could this ever happen? For nobody ever sinned in ignorance. Seest thou, that if we do not receive his words with the proper caution, and keep looking to the object of the Apostle, countless incongruities will follow? For if they sinned through ignorance, then they did not deserve to be punished. As then he said above, "for without the Law sin is dead," not meaning that they did not know they were sinning, but that they knew indeed, but not so distinctly; wherefore they were punished, but not so severely: and again; "I should not have known lust;" not meaning an entire ignorance of it, but referring to the most distinct knowledge of it; and said, that it also "wrought in me all manner of concupiscence, not meaning to say that the commandment made the concupiscence, but that sin through the commandment introduces an intense degree of concupiscence; so here it is not absolute ignorance that he means by saying, "For what I do, I know not;" since how then would he have pleasure in the law of God in his inner man? What then is this, "I know not?" I get dizzy, he means, I feel carried away, I find a violence done to me, I get tripped up without knowing how. Just as we often say, Such an one came and carried me away with him, without my knowing how; when it is not ignorance we mean as an excuse, but to show a sort of deceit, and circumvention, and plot. "For what I would, that I do not: but what I hate, that I do." How then canst thou be said not to know what thou art doing? For if thou willest the good, and hatest the evil, this requires a perfect knowledge. Whence it appears that he says, "that I would not," not as denying free will, or as adducing any constrained necessity. For if it was not willingly, but by compulsion, that we sinned, then the punishments that took place before would not be justifiable.

Romans 7:16 — Homily on Romans 13

You see here, that the understanding is not yet perverted, but keeps up its own noble character even during the action. For even if it does pursue vice, still it hates it the while, which would be great commendation, whether of the natural or the written Law. For that the Law is good, is (he says) plain, from the fact of my accusing myself, when I disobey the Law, and hate what has been done. And yet if the Law was to blame for the sin, how comes it that he felt a delight in it, yet hated what it orders to be done? For, "I consent," he says, "unto the Law, that it is good."

Romans 7:17-18 — Homily on Romans 13

On this text, those who find fault with the flesh, and contend it was no part of God's creation, attack us. What are we to say then? Just what we did before, when discussing the Law: that as there he makes sin answerable for everything so here also. For he does not say, that the flesh worketh it, but just the contrary, "it is not I that do it, but sin that dwelleth in me." But if he does say that "there dwelleth no good thing in it," still this is no charge against the flesh. For the fact that "no good thing dwelleth in it," does not show that it is evil itself. Now we admit, that the flesh is not so great as the soul, and is inferior to it, yet not contrary, or opposed to it, or evil; but that it is beneath the soul, as a harp beneath a harper, and as a ship under the pilot. And these are not contrary to those who guide and use them, but go with them entirely, yet are not of the same honor with the artist. As then a person who says, that the art resides not in the harp or the ship, but in the pilot or harper, is not finding fault with the instruments, but pointing out the great difference between them and the artist; so Paul in saying, that "in my flesh dwelleth no good thing," is not finding fault with the body, but pointing out the soul's superiority. For this it is that has the whole duty of pilotage put into its hands, and that of playing. And this Paul here points out, giving the governing power to the soul, and after dividing man into these two things, the soul and the body, he says, that the flesh has less of reason, and is destitute of discretion, and ranks among things to be led, not among things that lead. But the soul has more wisdom, and can see what is to be done and what not, yet is not equal to pulling in the horse as it wishes. And this would be a charge not against the flesh only, but against the soul also, which knows indeed what it ought to do, but still does not carry out in practice what seems best to it. "For to will," he says, "is present with me; but how to perform that which is good, I find not." Here again in the words, "I find not," he does not speak of any ignorance or perplexity, but a kind of thwarting and crafty assault made by sin, which he therefore points more clearly out in the next words.

Romans 7:19-20 — Homily on Romans 13

Do you see, how he acquits the essence of the soul, as well as the essence of the flesh, from accusation, and removes it entirely to sinful actions? For if the soul willeth not the evil, it is cleared: and if he does not work it himself, the body too is set free, and the whole may be charged upon the evil moral choice. For willing is indeed natural, and is from God: but willing on this wise is our own, and from our own mind.

Romans 7:21 — Homily on Romans 13

What he says is not very clear. What then is it that is said? I praise the law, he says, in my conscience, and I find it pleads on my side so far as I am desirous of doing what is right, and that it invigorates this wish. For as I feel a pleasure in it, so does it yield praise to my decision. Do you see how he shows, that the knowledge of what is good and what is not such is an original and fundamental part of our nature, and that the Law of Moses praises it, and getteth praise from it? For above he did not say so much as I get taught by the Law, but "I consent to the Law;" nor further on that I get instructed by it, but "I delight in" it. Now what is "I delight?" It is, I agree with it as right, as it does with me when wishing to do what is good. And so the willing what is good and the not willing what is evil was made a fundamental part of us from the first. But the Law, when it came, was made at once a stronger accuser in what was bad, and a greater praiser in what was good. Do you observe that in every place he bears witness to its having a kind of intensitiveness and additional advantage, yet nothing further? For though it praises and I delight in it, and wish what is good the "evil is" still "present with me," and the agency of it has not been abolished. And thus the Law, with a man who determines upon doing anything good, only acts so far as auxiliary to him, as that it has the same wish as himself. Then since he had stated it indistinctly, as he goes on he gives a yet more distinct interpretation, by showing how the evil is present, how too the Law is a law to such a person only who has a mind to do what is good.

Romans 7:22 — Homily on Romans 13

He means, for I knew even before this what was good, but when I find it set down in writing, I praise it.

Romans 7:23 — Homily on Romans 13

Here again he calls sin a law warring against the other, not in respect of good order, but from the strict obedience yielded to it by those who comply with it. As then it gives the name of master to Mammon, and of god to the belly, not because of their intrinsically deserving it, but because of the extreme obsequiousness of their subjects; so here he calls sin a law, owing to those who are so obsequious to it, and are afraid to leave it, just as those who have received the Law dread leaving the Law. This then, he means, is opposed to the law of nature; for this is what is meant by "the law of my mind." And he next represents an array and battle, and refers the whole struggle to the law of nature. For that of Moses was subsequently added over and above: yet still both the one and the other, the one as teaching, the other as praising what was right, wrought no great effects in this battle; so great was the thraldom of sin, overcoming and getting the upper hand as it did. And this Paul setting forth, and showing the decided victory it had, says, "I see another law warring against the law of my mind, and bringing me into captivity." He does not use the word conquering only, but "bringing me into captivity to the law of sin." He does not say the bent of the flesh, or the nature of the flesh, but "the law of sin." That is, the thrall, the power. In what sense then does he say, "Which is in my members?" Now what is this? Surely it does not make the members to be sin, but makes them as distinct from sin as possible. For that which is in a thing is diverse from that wherein it is. As then the commandment also is not evil, because by it sin took occasion, so neither is the nature of the flesh, even if sin subdues us by means of it. For in this way the soul will be evil, and much more so too, since it has authority in matters of action. But these things are not so, certainly they are not.

Romans 7:24 — Homily on Romans 13

Do you notice what a great thraldom that of vice is, in that it overcomes even a mind that delighted in the Law? For no one can rejoin, he means, that I hate the Law and abhor it, and so sin overcomes me. For "I delight in it, and consent to it," and flee for refuge to it, yet still it had not the power of saving one who had fled to it. But Christ saved even one that fled from Him. See what a vast advantage grace has! Yet the Apostle has not stated it thus; but with a sigh only, and a great lamentation, as if devoid of any to help him, he points out by his perplexity the might of Christ, and says, "O wretched man that I am! who shall deliver me from the body of this death?" The Law has not been able: conscience has proved unequal to it, though it praised what was good, and did not praise it only, but even fought against the contrary of it. For by the very words "warreth against" he shows that he was marshalled against it for his part. From what quarter then is one to hope for salvation?

Romans 7:25 — Homily on Romans 13

Observe how he shows the necessity of having grace present with us, and that the well-doings herein belong alike to the Father and the Son. For if it is the Father Whom he thanketh, still the Son is the cause of this thanksgiving. But when you hear him say, "Who shall deliver me from the body of this death?" do not suppose him to be accusing the flesh. For he does not say "body of sin," but "body of death:" that is, the mortal body-that which hath been overcome by death, not that which gendered death. And this is no proof of the evil of the flesh, but of the marring it has undergone. As if any one who was take captive by the savages were to be said to belong to the savages, not as being a savage, but as being detained by them: so the body is said to be of death, as being held down thereby, not as producing it. Wherefore also it is not the body that he himself wishes to be delivered from, but the mortal body, hinting, as I have often said, that from its becoming subject to suffering, it also became an easy prey to sin.

Romans 8:1 — Homily on Romans 13

Then as the fact that many fall into sin even after baptism presented a difficulty, he consequently hastened to meet it, and says not merely "to them that are in Christ Jesus," but adds, "who walk not after the flesh;" so showing that all afterward comes of our listlessness. For now we have the power of walking not after the flesh, but then it was a difficult task. Then he gives another proof of it by the sequel.

Romans 8:2 — Homily on Romans 13

It is the Spirit he is here calling the law of the Spirit. For as he calls sin the law of sin, so he here calls the Spirit the law of the Spirit. And yet he named that of Moses as such, where he says, "For we know that the Law is spiritual." What then is the difference? A great and unbounded one. For that was spiritual, but this is a law of the Spirit. Now what is the distinction between this and that? The other was merely given by the Spirit, but this even furnisheth those that receive it with the Spirit in large measure. Wherefore also he called it the law of life in contradistinction to that of sin, not that of Moses. For when he says, It freed me from the law of sin and death, it is not the law of Moses that he is here speaking of, since in no case does he style it the law of sin: for how could he one that he had called "just and holy" so often, and destructive of sin too? but it is that which warreth against the law of the mind. For this grievous war did the grace of the Spirit put a stop to, by slaying sin, and making the contest light to us and crowning us at the outstart, and then drawing us to the struggle with abundant help. And as it is ever his wont to turn from the Spirit to the Son and the Father, and to reckon all our estate to lean upon the Trinity, so doth he here also.

Romans 8:3 — Homily on Romans 13

Again, he seems indeed to be disparaging the Law. But if any one attends strictly, he even highly praises it, by showing that it harmonizes with Christ, and gives preference to the same things. For he does not speak of the badness of the Law, but of "what it could not do;" and so again, "in that it was weak," not, "in that it was mischievous, or designing." And even weakness he does not ascribe to it, but to the flesh, as he says, "in that it was weak through the flesh," using the word "flesh" here again not for the essence and subsistency itself, but giving its name to the more carnal sort of mind. In which way he acquits both the body and the Law of any accusation. Yet not in this way only, but by what comes next also. For supposing the Law to be of the contrary part, how was it Christ came to its assistance, and fulfilled its requisitions, and lent it a helping hand by condemning sin in the flesh? For this was what was lacking, since in the soul the Lord had condemned it long ago. What then? is it the greater thing that the Law accomplished, but the less that the Only-Begotten did? Surely not. For it was God that was the principal doer of that also, in that He gave us the law of nature, and added the written one to it. Again, there were no use of the greater, if the lesser had not been supplied. For what good is it to know what things ought to be done, if a man does not follow it out? None, for it were but a greater condemnation. And so He that hath saved the soul it is, Who hath made the flesh also easy to bridle. For to teach is easy, but to show besides a way in which these things were easily done, this is the marvel. Now it was for this that the Only-Begotten came, and did not depart before He had set us free from this difficulty. But what is greater, is the method of the victory; for He took none other flesh, but this very one which was beset with troubles. So it is as if any one were to see in the street a vile woman of the baser sort being beaten, and were to say he was her son, when he was the king's, and so to get her free from those who ill treated her. And this He really did, in that He confessed that He was the Son of Man, and stood by it (i.e. the flesh), and condemned the sin. However, He did not endure to smite it besides; or rather, He smote it with the blow of His death, but in this very act it was not the smitten flesh which was condemned and perished, but the sin which had been smiting.

Romans 8:4 — Homily on Romans 13

What meaneth this word, righteousness? Why, the end, the scope, the well-doing. For what was its design, and what did it enjoin? To be without sin. This then is made good to us now through Christ. And the making a stand against it, and the getting the better of it, came from Him. But it is for us to enjoy the victory. Then shall we never sin henceforth? We never shall unless we have become exceedingly relaxed and supine. And this is why he added, "to them that walk not after the flesh. For lest, after hearing that Christ hath delivered thee from the war of sin, and that the requisition of the Law is fulfilled in thee, by sin having been "condemned in the flesh," thou shouldest break up all thy defences; therefore, in that place also, after saying, "there is therefore no condemnation," he added, "to them that walk not after the flesh;" and here also, "that the requisition of the Law might be fulfilled in us," he proceeds with the very same thing; or rather, not with it only, but even with a much stronger thing. For after saying, "that the righteousness of the Law might be fulfilled in us that walk not after the flesh," he proceeds, "but after the Spirit." So showing, that it is not only binding upon us to keep ourselves from evil deeds, but also to be adorned with good. For to give thee the crown is His; but it is thine to hold it fast when given. For the righteousness of the Law, that one should not become liable to its curse, Christ has accomplished for thee. Be not a traitor then to so great a gift, but keep guarding this goodly treasure. For in this passage he shows that the Font will not suffice to save us, unless, after coming from it, we display a life worthy of the Gift. And so he again advocates the Law in saying what he does.

Romans 8:5 — Homily on Romans 13

Yet even this is no disparaging of the flesh. For so long as it keeps its own place, nothing amiss cometh to pass. But when we let it have its own will in everything, and it passes over its proper bounds, and rises up against the soul, then it destroys and corrupts everything, yet not owing to its own nature, but to its being out of proportion, and the disorder thereupon ensuing. "But they that are after the Spirit do mind the things of the Spirit."

Romans 8:6 — Homily on Romans 13

He does not speak of the nature of the flesh, or the essence of the body, but of being carnally "minded," which may be set right again, and abolished. And in saying thus, he does not ascribe to the flesh any reasoning power of its own. Far from it. But to set forth the grosser motion of the mind, and giving this a name from the inferior part, and in the same way as he often is in the habit of calling man in his entireness, and viewed as possessed of a soul, flesh. "But to be spiritually minded." Here again he speaks of the spiritual mind, in the same way as he says further on, "But He that searcheth the hearts knoweth what is the mind of the spirit"; and he points out many blessings resulting from this, both in the present life, and in that which is to come. For as the evils which being carnally minded introduces, are far outnumbered by those blessings which a spiritual mind affords. And this he points out in the words "life and peace." The one is in contraposition to the first-for death is what he says to be carnally minded is. And the other in contraposition to the following. For after mentioning peace, he goes on...

Romans 8:7 — Homily on Romans 13

"Because the carnal mind is enmity against God:" and this is worse than death. Then to show how it is at once death and enmity; "for it is not subject to the Law of God," he says, "neither indeed can be." But be not troubled at hearing the "neither indeed can be." For this difficulty admits of an easy solution. For what he here names "carnal mindedness" is the reasoning that is earthly, gross, and eager-hearted after the things of this life and its wicked doings. It is of this he says "neither yet can" it "be subject" to God. And what hope of salvation is there left, if it be impossible for one who is bad to become good? This is not what he says. Else how would Paul have become such as he was? how would the (penitent) thief, or Manasses, or the Ninevites, or how would David after falling have recovered himself? How would Peter after the denial have raised himself up? How could he that had lived in fornication have been enlisted among Christ's fold? How could the Galatians who had "fallen from grace" have attained their former dignity again? What he says then is not that it is impossible for a man that is wicked to become good, but that it is impossible for one who continues wicked to be subject to God. Yet for a man to be changed, and so become good, and subject to Him, is easy. For he does not say that man cannot be subject to God, but, wicked doing cannot be good. As if he had said, fornication cannot be chastity, nor vice virtue. And this it says in the Gospel also, "A corrupt tree cannot bring forth good fruit," not to bar the change from virtue to vice, but to say how incapable continuance in vice is of bringing forth good fruits. For He does not say that an evil tree cannot become a good one, but that bring forth good fruit it cannot, while it continues evil. For that it can be changed, He shows from this passage, and from another parable, when He introduces the tares as becoming wheat, on which score also He forbids their being rooted up; "Lest," He says, "ye root up also the wheat with them"; that is, that which will spring from them.

Romans 8:8 — Homily on Romans 13

What then? Are we, it will be said, to cut our bodies in pieces to please God, and to make our escape from the flesh? and would you have us be homicides, and so lead us to virtue? You see what inconsistencies are gendered by taking the words literally. For by "the flesh" in this passage, he does not mean the body, or the essence of the body, but that life which is fleshly and worldly, and uses self-indulgence and extravagance to the full, so making the entire man flesh. For as they that have the wings of the Spirit, make the body also spiritual, so do they who bound off from this, and are the slaves of the belly, and of pleasure, make the soul also flesh, not that they change the essence of it, but that they mar its noble birth. And this mode of speaking is to be met with in many parts of the Old Testament also, to signify by flesh the gross and earthly life, which is entangled in pleasures that are not convenient. For to Noah He says, "My Spirit shall not always make its abode in these men, because they are flesh." (Gen. vi. 3 as the LXX. give it.) And yet Noah was himself also compassed about with flesh. But this is not the complaint, the being compassed about with the flesh, for this is so by nature, but the having chosen a carnal life. Wherefore also Paul saith, "But they that are in the flesh cannot please God."

Romans 8:8 — HOMILIES ON GENESIS 24.6

Why is this? Is not the speaker himself clad in flesh? Paul does not mean that those clad in flesh are incapable of pleasing God but rather those who put no store by virtue, whose thoughts are totally carnal and who are caught up in pleasures of that kind, paying no attention to their soul, which is incorporeal and intellectual.

Romans 8:9 — Homily on Romans 13

Here again, he does not mean flesh absolutely, but such sort of flesh, that which was in a whirl and thraldom of passions. Why then, it may be said, does he not say so, nor state any difference? It is to rouse the hearer, and to show that he that liveth aright is not even in the body. For inasmuch as it was in a manner clear to every one that the spiritual man was not in sin, he states the greater truth that it was not in sin alone, that the spiritual man was not, but not even in the flesh was he henceforward, having become from that very moment an Angel, and ascended into heaven, and henceforward barely carrying the body about. Now if this be thy reason for disparaging the flesh, because it is by its name that he calls the fleshly life, at this rate you are also for disparaging the world, because wickedness is often called after it, as Christ also said to His disciples, "Ye are not of this world;" and again to His brethren, He says, "The world cannot hate you, but me it hateth." And the soul too Paul must afterwards be calling estranged from God, since to those that live in error, he gives the name of men of the soul. But this is not so, indeed it is not so. For we are not to look to the bare words, but always to the sentiment of the speaker, and so come to a perfectly distinct knowledge of what is said. For some things are good, some bad, and some indifferent. Thus the soul and the flesh belong to things indifferent, since each may become either the one or the other. But the spirit belongs to things good, and at no time becometh any other thing. Again, the mind of the flesh, that is, ill-doing, belongs to things always bad. "For it is not subject to the law of God." If then thou yieldest thy soul and body to the better, thou wilt have become of its part. If on the other hand thou yield to the worse, then art thou made a partaker of the ruin therein, not owing to the nature of the soul and the flesh, but owing to that judgment which has the power of choosing either. "Now if any man have not the Spirit of Christ." He does not say, if ye have not, but he brings forward the distressing word, as applied to other persons. "He is none of His." he says.

Romans 8:9 — HOMILIES ON GENESIS 22.10

"You are not in the flesh" not because you are not clad in flesh but because in spite of being clad in flesh you rise above the thinking of the flesh.

Romans 8:10 — Homily on Romans 13

Again, what is good he applies to them, and the distressing part was short and parenthetic. And that which is an object of desire, is on either side of it, and put at length too, so as to throw the other into shade. Now this he says, not as affirming that the Spirit is Christ, far from it, but to show that he who hath the Spirit not only is called Christ's, but even hath Christ Himself. For it cannot but be that where the Spirit is, there Christ is also. For wheresoever one Person of the Trinity is, there the whole Trinity is present. For It is undivided in Itself, and hath a most entire Oneness. What then, it may be said, will happen, if Christ be in us? "The body is dead because of sin; but the Spirit is life because of righteousness." You see the great evils that come of not having the Holy Spirit; death, enmity against God, inability to satisfy His laws, not being Christ's as we should be, the want of His indwelling. Consider now also what great blessings come of having the Spirit. Being Christ's, having Christ himself, vying with the Angels (for this is what mortifying the flesh is), and living an immortal life, holding henceforward the earnests of the Resurrection, running with ease the race of virtue. For he does not say so little as that the body is henceforth inactive for sin, but that it is even dead, so magnifying the ease of the race. For such an one without troubles and labors gains the crown. Then afterward for this reason he adds also, "to sin," that you may see that it is the viciousness, not the essence of the body, that He hath abolished at once. For if the latter had been done, many things even of a kind to be beneficial to the soul would have been abolished also. This however is not what he says, but while it is yet alive and abiding, he contends, it is dead. For this is the sign of our having the Son, of the Spirit being in us, that our bodies should be in no respect different from those that lie on the bier with respect to the working of sin. But be not affrighted at hearing of mortifying. For in it you have what is really life, with no death to succeed it: and such is that of the Spirit. It yieldeth not to death any more, but weareth out death and consumeth it, and that which it receiveth, it keepeth it immortal. And this is why after saying "the body is dead," he does not say, "but the Spirit `liveth,'" but, "is life," to point out that He (the Spirit) had the power of giving this to others also. Then again to brace up his hearer, he tells him the cause of the Life, and the proof of it. Now this is righteousness; for where there is no sin, death is not to be seen either; but where death is not to be seen, life is indissoluble.

Romans 8:11 — Homily on Romans 13

Again, he touches the point of the Resurrection, since this was the most encouraging hope to the hearer, and gave him a security from what had happened unto Christ. Now be not thou afraid because thou art compassed about with a dead body. Let it have the Spirit, and it shall assuredly rise again. What then, shall the bodies which have not the Spirit not rise? How then must "all stand before the judgment-seat of Christ?" or how will the account of hell be trustworthy? For if they that have not the Spirit rise not, there will not be a hell at all. What then is it which is said? All shall rise, yet not all to life, but some to punishment and some to life. This is why he did not say, shall raise up, but shall quicken. And this is a greater thing than resurrection, and is given to the just only. And the cause of this honor he adds in the words, "By His Spirit that dwelleth in you." And so if while here thou drive away the grace of the Spirit, and do not depart with it still safe, thou wilt assuredly perish, though thou dost rise again. For as He will not endure then, if he see His Spirit shining in thee, to give thee up to punishment, so neither will He allow them, if He see It quenched, to bring thee into the Bride-chamber, even as He admitted not those virgins. Suffer not thy body then to live in this world, that it may live then! Make it die, that it die not. For if it keep living, it will not live: but if it die, then shall it live. And this is the case with resurrection in general. For it must die first and be buried, and then become immortal. But this has been done in the Font. It has therefore had first its crucifixion and burial, and then been raised. This has also happened with the Lord's Body. For that also was crucified and buried and rose again. This then let us too be doing: let us keep continually mortifying it in its works. I do not mean in its substance-far be it from me-but in its inclinations towards evil doings. For this is a life too, or rather this only is life, undergoing nothing that is common to man, nor being a slave to pleasures.

Romans 8:12-13 — Homily on Romans 14

After showing how great the reward of a spiritual life is, and that it maketh Christ to dwell in us, and that it quickeneth our mortal bodies, and wingeth them to heaven, and rendereth the way of virtue easier, he next fitly introduces an exhortation to this purpose. "Therefore" we ought "not to live after the flesh." But this is not what he says, for he words it in a much more striking and powerful way, thus, "we are debtors to the Spirit." For saying, "we are debtors not to the flesh," indicates this. And this is a point he is everywhere giving proof of, that what God hath done for us is not matter of debt, but of mere grace. But after this, what we do is no longer matter of free-will offering, but of debt. For when he saith, "Ye are bought with a price, be not ye the servants of men"; and when he writes, "Ye are not your own"; and again in another passage he calls these selfsame things to their mind, in these words, "If One died for all, then all died that they should not henceforth live unto themselves." And it is to establish this that he says here also, "We are debtors;" then since he said we are "not" debtors "to the flesh," lest you should again take him to be speaking against the nature of the flesh, he does not leave speaking, but proceeds, "to live after the flesh." For there are many things which we do owe it, as giving it food, warmth, and rest, medicine when out of health, clothing, and a thousand other attentions. To prevent your supposing then that it is this ministration he is for abrogating when he says, "We are not debtors to the flesh," he explains it by saying, "to live after the flesh." For the care that I am for abrogating is, he means, that which leadeth to sin, as I should be for its having what is healing to it. You see that it is not the essence of the body whereof we are discoursing, but the deeds of the flesh. For he does not say, "if ye through the Spirit do mortify" the essence "of the body," but "the deeds of" it, and these not all deeds, but such as are evil. And this is plain in what follows: for if ye do this, "ye shall live," he says. And how is it in the nature of things for this to be, if it was all deeds that his language applied to? for seeing and hearing and speaking and walking are deeds of the body; and if we mortify these, we shall be so far from living, that we shall have to suffer the punishment of a manslayer. What sort of deeds then does he mean us to mortify? Those which tend toward wickedness, those which go after vice, which there is no other way of mortifying save through the Spirit. For by killing yourself you may put an end to the others. And this you have no right to do. But to these you can put an end by the Spirit only. For if This be present, all the billows are laid low, and the passions cower under It, and nothing can exalt itself against us.

Romans 8:14 — Homily on Romans 14

"For as many as are led by the Spirit of God, they are the sons of God." Now this is again a much greater honor than the first. And this is why he does not say merely, As many as live by the Spirit of God, but, "as many as are led by the Spirit of God," to show that he would have Him use such power over our life as a pilot doth over a ship, or a charioteer over a pair of horses. And it is not the body only, but the soul itself too, that he is for setting under reins of this sort. For he would not have even that independent, but place its authority also under the power of the Spirit. For lest through a confidence in the Gift of the Font they should turn negligent of their conversation after it, he would say, that even supposing you receive baptism, yet if you are not minded to be "led by the Spirit" afterwards, you lose the dignity bestowed upon you, and the pre-eminence of your adoption. This is why he does not say, As many as have received the Spirit, but, "as many as are led by the Spirit," that is, as many as live up to this all their life long, "they are the sons of God." Then since this dignity was given to the Jews also, for it says, "I said ye are Gods, and all of you children of the Most High"; and again, "I have nourished and brought up children"; and so, "Israel is My first-born"; and Paul too says, "Whose is the adoption" - he next asserts the great difference between the latter and the former honor. For though the names are the same, he means, still, the things are not the same.

Romans 8:15 — Homily on Romans 14

"For ye have not received the spirit of bondage again to fear." Then not staying to mention that which stands in contradistinction to bondage, that is, the spirit of freedom, he has named what is far greater, that of adoption, through which he at the same time brings in the other, saying, "But ye have received the Spirit of adoption." But this is plain. But what the spirit of bondage may be, is not so plain, and there is need of making it clearer. Now what he says is so far from being clear, that it is in fact very perplexing. For the people of the Jews did not receive the Spirit. What then is his meaning here? It is the letter he giveth this name to, for spiritual it was, and so he called the Law spiritual also, and the water from the Rock, and the Manna. "For they did eat," he says, "of the same spiritual meat, and all drank of the same spiritual drink." And to the Rock he gives this name, when he says, "For they drank of that spiritual Rock which followed them." Now it is because all the rites then wrought were above nature that he calls them spiritual, and not because those who then partook of them received the Spirit. And in what sense were those letters; letters of bondage? Set before yourself the whole dispensation, and then you will have a clear view of this also. For recompenses were with them close at hand, and the reward followed forthwith, being at once proportionate, and like a kind of daily ration given to domestic servants, and terrors in abundance came to their height before their eyes, and their purifications concerned their bodies, and their continency extended but to their actions. But with us it is not so, since the imagination even and the conscience getteth purged out. For He does not say, "Thou shalt do no murder," only, but even thou shalt not be angry: so too, it is not, "Thou shalt not commit adultery," but thou shalt not look unchastely. So that it is not to be from fear of present punishment, but out of desire towards Himself, that both our being habitually virtuous, and all our single good deeds are to come. Neither doth he promise a land flowing with milk and honey, but maketh us joint-heir with the Only-Begotten, so making us by every means stand aloof from things present, and promising to give such things especially as are worth the acceptance of men made sons of God, nothing, that is, of a sensible kind or corporeal, but spiritual all of them. And with them He discoursed through the intervention of others, with us by Himself. And all that they did was through the impulse of fear, but the spiritual act through a coveting and a vehement desire. And they show by the fact of their overstepping the commandments. They, as hirelings and obstinate persons, so never left murmuring: but these do all for the pleasing of the Father. So too they blasphemed when they had benefits done them: but we are thankful at being jeoparded. And if there be need of punishing both of us upon our sinning, even in this case the difference is great. For it is not on being stoned and branded and maimed by the priests, as they were, that we are brought round. But it is enough for us to be cast out from our Father's table, and to be out of sight for certain days. And with the Jews the honor of adoption was one of name only, but here the reality followed also, the cleansing of Baptism, the giving of the Spirit, the furnishing of the other blessings. And there are several other points besides, which go to show our high birth and their low condition. After intimating all these then by speaking of the Spirit, and fear, and the adoption, he gives a fresh proof again of having the Spirit of adoption. Now what is this? That "we cry, Abba, Father." And how great this is, the initiated know, being with good reason bidden to use this word first in the Prayer of the initiated. What then, it may be said, did not they also call God Father? Dost thou not hear Moses, when he says, "Thou desertedst the God that begot thee?" Dost thou not…

Romans 8:16 — Homily on Romans 14

"The Spirit Itself beareth witness with our spirit, that we are the children of God." For it is not from the language merely, he says, that I make my assertion, but from the cause out of which the language has its birth; since it is from the Spirit suggesting it that we so speak. And this in another passage he has put into plainer words, thus: "God hath sent forth the Spirit of his Son into our hearts, crying, Abba Father." And what is that, "Spirit beareth witness with spirit?" The Comforter, he means, with that Gift, which is given unto us. For it is not of the Gift alone that it is the voice, but of the Comforter also who gave the Gift, He Himself having taught us through the Gift so to speak. But when the "Spirit beareth witness" what farther place for doubtfulness? For if it were a man, or angel, or archangel, or any other such power that promised this, then there might be reason in some doubting. But when it is the Highest Essence that bestoweth this Gift, and "beareth witness" by the very words He bade us use in prayer, who would doubt any more of our dignity? For not even when the Emperor elects any one, and proclaims in all men's hearing the honor done him, does anybody venture to gainsay.

Romans 8:17 — Homily on Romans 14

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

Romans 8:18 — Homily on Romans 14

In what went before, he requires of the spiritual man the correcting of his habits, where he says, "Ye are not debtors to live after the flesh," that such an one, for instance, should be above lust, anger, money, vainglory, grudging. But here having reminded them of the whole gift, both as given and as to come, and raised him up aloft with hopes, and placed him near to Christ, and showed him to be a joint-heir of the Only-Begotten; he now leads him forth with confidence even to dangers. For to get the better of the evil affections in us, is not the same thing with bearing up under those trials, scourges, famine, plunderings, bonds, chains, executions. For these last required much more of a noble and vigorous spirit. And observe how he at once allays and rouses the spirit of the combatants. For after he had shown that the rewards were greater than the labors, he both exhorts to greater efforts, and yet will not let them be elated, as being still outdone by the crowns given in requital. And in another passage he says, "For our light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory": it being the deeper sort of persons he was then speaking to. Here, however, he does not allow that the afflictions were light; but still he mingles comfort with them by the compensation which good things to come afford, in the words, "For I reckon that the sufferings of this present time are not worthy to be compared," and he does not say, with the rest that is to come, but what is much greater, "with the glory which is to come." For it does not follow, that where rest is there is glory; but that where glory is there is rest, does follow: then as he had said that it is to come, he shows that it already is. For he does not say, that which is to be, but "which shall be revealed in us," as if already existing but unrevealed. As also in another place he said in clearer words, "Our life is hid with Christ in God." Be then of a good heart about it. For already hath it been prepared, and awaiteth thy labors.

Romans 8:18 — HOMILIES ON GENESIS 25.23

Even if each day we suffer death, something which nature could not endure even if mind overcomes matter … what we endure is nothing compared to the good things we are destined to receive or the glory due to be revealed on our behalf.

Romans 8:19-20 — Homily on Romans 14

"For the earnest expectation of the creation waiteth," he says, "for the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope." And the meaning is something of this kind. The creation itself is in the midst of its pangs, waiting for and expecting these good things whereof we have just now spoken. For "earnest expectation" implies expecting intensely. And so his discourse becomes more emphatic, and he personifies this whole world as the prophets also do, when they introduce the floods clapping their hands, and little hills leaping, and mountains skipping, not that we are to fancy them alive, or ascribe any reasoning power to them, but that we may learn the greatness of the blessings, so great as to reach even to things without sense also. The very same thing they do many times also in the case of afflicting things, since they bring in the vine lamenting, and the wine too, and the mountains, and the boardings of the Temple howling, and in this case too it is that we may understand the extremity of the evils. It is then in imitation of these that the Apostle makes a living person of the creature here, and says that it groaneth and travaileth: not that he heard any groan conveyed from the earth and heaven to him, but that he might show the exceeding greatness of the good things to come; and the desire of freedom from the ills which now pervaded them. "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same." What is the meaning of, "the creation was made subject to vanity?" Why that it became corruptible. For what cause, and on what account? On account of thee, O man. For since thou hast taken a body mortal and liable to suffering, the earth too hath received a curse, and brought forth thorns and thistles. But that the heaven, when it is waxen old along with the earth, is to change afterwards to a better portion hear from the Prophet in his words; "Thou, O Lord, from the beginning hast founded the earth, and the heavens are the work of Thy hands. They shall perish, but thou shalt endure; and they all shall wax old as doth a garment, and as a cloak shalt Thou fold them up, and they shall be changed." Isaiah too declares the same, when he says, "Look to the heaven above, and upon the earth beneath, for the heavens are as a firmament of smoke, and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner." Now you see in what sense the creation is "in bondage to vanity," and how it is to be freed from the ruined state. For the one says, "Thou shalt fold them up as a garment, and they shall be changed;" and Isaiah says, "and they that dwell therein shall perish in like manner," not of course meaning an utter perishing. For neither do they that dwell therein, mankind, that is, undergo such an one, but a temporary one, and through it they are changed into an incorruptible state, and so therefore will the creature be.

Romans 8:21 — Homily on Romans 14

"That the creature itself also shall be delivered from the bondage of corruption." Now what is this creation? Not thyself alone, but that also which is thy inferior, and partaketh not of reason or sense, this too shall be a sharer in thy blessings. For "it shall be freed," he says, "from the bondage of corruption," that is, it shall no longer be corruptible, but shall go along with the beauty given to thy body; just as when this became corruptible, that became corruptible also; so now it is made incorruptible, that also shall follow it too. And to show this he proceeds. "Into the glorious liberty of the children of God." That is, because of their liberty. For as a nurse who is bringing up a king's child, when he has come to his father's power, does herself enjoy the good things along with him, thus also is the creation, he means. You see how in all respects man takes the lead, and that it is for his sake that all things are made. See how he solaces the struggler, and shows the unspeakable love of God toward man. For why, he would say, dost thou fret at thy temptations? thou art suffering for thyself, the creation for thee. Nor does he solace only, but also shows what he says to be trustworthy. For if the creation which was made entirely for thee is "in hope," much more oughtest thou to be, through whom the creation is to come to the enjoyment of those good things. Thus men also when a son is to appear at his coming to a dignity, clothe even the servants with a brighter garment, to the glory of the son; so will God also clothe the creature with incorruption for the glorious liberty of the children.

Romans 8:22 — Homily on Romans 14

"For we know that the whole creation groaneth and travaileth in pain together until now." Observe, how he shames the hearer, saying almost, Be not thou worse than the creation, neither find a pleasure in resting in things present. Not only ought we not to cling to them, but even to groan over the delay of our departure hence. For if the creation doth this, much more oughtest thou to do so, honored with reason as thou art. But as this was not yet enough to force their attention, he proceeds.

Romans 8:23 — Homily on Romans 14

"And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves." That is, having had a taste of the things to come. For even if any should be quite stone hard, he means what has been given already is enough to raise him up, and draw him off from things present, and to wing him after things to come in two ways, both by the greatness of the things that are given, and by the fact that, great and numerous as they are, they are but first-fruits. For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drave out devils, and raised the dead by their shadow or garments, consider how great the whole must be. And if the creation, devoid as it is of mind and reason, and though in ignorance of these things, yet groaneth, much more should we. Next, that he may give the heretics no handle, or seem to be disparaging our present world, we groan, he says, not as finding fault with the present system, but through a desire of those greater things. And this he shows in the words, "Waiting for the adoption." What dost thou say, let me hear? Thou didst insist on it at every turn, and didst cry aloud, that we were already made sons, and now dost thou place this good thing among hopes, writing that we must needs wait for it? Now it is to set this right by the sequel that he says, "to wit, the redemption of our body." That is, the perfect glory. Our lot indeed is at present uncertainty to our last breath, since many of us that were sons have become dogs and prisoners. But if we decease with a good hope, then is the gift unmovable, and clearer, and greater, having no longer any change to fear from death and sin. Then therefore will the grace be secure, when our body shall be freed from death and its countless ailments. For this is full redemption, not a redemption only, but such, that we shall never again return to our former captivity. For that thou mayest not be perplexed at hearing so much of glory without getting any distinct knowledge of it, he partially exposes to thy view the things to come, setting before thee the change of thy body, and along with it the change of the whole creation.

Romans 8:24 — Homily on Romans 14

"For we are saved by hope," he says. Now since he had dwelt upon the promise of the things to come, and this seemed to pain the weaker hearer, if the blessings are all matter of hope; after proving before that they are surer than things present and visible, and discoursing at large on the gifts already given, and showing that we have received the first fruits of those good things, lest we should seek our all in this world, and be traitors to the nobility that faith gives us, he says, "For we are saved by hope." And this is about what he means. We are not to seek our all in this life, but to have hope also. For this is the only gift that we brought in to God, believing Him in what He promised shall come, and it was by this way alone we were saved. If then we lose this hope, we have lost all that was of our own contributing. For I put you this question, he would say, Wert thou not liable for countless sins? wert thou not in despair? wert thou not under sentence? were not all out of heart about thy salvation? What then saved thee? It was thy hoping in God alone, and trusting to Him about His promises and gifts, and nothing besides hadst thou to bring in. If it was this then that saved thee, hold it fast now also. For that which afforded thee so great blessings, to a certainty will not deceive thee in regard to things to come. For in that it found thee dead, and ruined, and a prisoner, and an enemy, and yet made thee a friend, and a son, and a freeman, and righteous, and a joint-heir, and yielded such great things as no one ever expected even, how, after such munificence and attachment, will it betray thee in what is to follow? Say not to me, hopes again! expectations again! faith again! For it is in this way thou wert saved from the beginning, and this dowry was the only one that thou didst bring in to the Bridegroom. Hold it then fast and keep it: for if thou demandest to have everything in this world, thou hast lost that well-doing of thine, through which thou didst become bright, and this is why he proceeds to say, "But hope that is seen is not hope; for what a man seeth, why doth he yet hope for?"

Romans 8:25 — Homily on Romans 14

"But if we hope for that we see not, then do we with patience wait for it." That is, if thou art to be looking for everything in this world, what need is there for hope? What is hope then? It is feeling confidence in things to come. What great demand then doth God make upon thee, since He Himself giveth thee blessings quite entire from His own stores? One thing only, hope, He asks of thee, that thou too mayest have somewhat of thine own to contribute toward thy salvation. And this he intimates in what he proceeds with: "For if we hope for that we see not, then do we with patience wait for it." As then God crowneth him that undergoes labors, and hardnesses, and countless toils, so doth He him that hopeth. For the name of patience belongs to hard work and much endurance. Yet even this He hath granted to the man that hopeth, that He might solace the wearied soul.

Romans 8:26 — HOMILIES ON GENESIS 30.16

It is not possible, says Paul, for us human beings to have a precise knowledge of everything. So we ought to yield to the Creator of our nature and with joy and great relish accept those things which he has decided on and have an eye not to the appearance of events but to the decisions of the Lord. After all, he knows better than we do what is for our benefit, and he also knows what steps must be taken for our salvation.

Romans 8:26 — Homily on Romans 14

"Likewise the Spirit also helpeth our infirmities." For the one point is thy own, that of patience, but the other comes of the Spirit's furnishings, Who also cherisheth thee unto this hope, and through it again lighteneth thy labors. Then that thou mightest know that it is not in thy labors only and dangers that this grace standeth by thee, but even in things the most easy seemingly, it worketh with thee, and on all occasions bears its part in the alliance, he proceeds to say, "For we know not what we should pray for as we ought." And this he said to show the Spirit's great concern about us, and also to instruct them not to think for certainty that those things are desirable which to man's reasonings appear so. For since it was likely that they, when they were scourged, and driven out, and suffering grievances without number, should be seeking a respite, and ask this favor of God, and think it was advantageous to them, by no means (he says) suppose that what seem blessings to you really are so. For we need the Spirit's aid even to do this. So feeble is man, and such a nothing by himself. For this is why he says, "For we know not what we should pray for as we ought." In order that the learner might not feel any shame at his ignorance, he does not say, ye know not, but, "we know not." And that he did not say this merely to seem moderate, he plainly shows from other passages. For he desired in his prayers unceasingly to see Rome. Yet the time when he obtained it was not at once when he desired it. And for "the thorn" that was given him "in the flesh," that is the dangers, he often besought God, and was entirely unsuccessful. And so was Moses, who in the Old Testament prays to see Palestine, and Jeremiah when he made supplication for the Jews, and Abraham when he interceded for the people of Sodom. "But the Spirit Itself maketh intercession for us with groanings which cannot be uttered." This statement is not clear, owing to the cessation of many of the wonders which then used to take place. Wherefore I must needs inform you of the state of things at that time, and in this way the rest of the subject will be cleared. What therefore was the state of things then? God did in those days give to all that were baptized certain excellent gifts, and the name that these had was spirits. For "the spirits of the Prophets," it says, "are subject to the prophets." And one had the gift of prophecy and foretold things to come; and another of wisdom, and taught the many; and another of healings, and cured the sick; and another of miracles, and raised the dead; another of tongues, and spoke different languages. And with all these there was also a gift of prayer, which also was called a spirit, and he that had this prayed for all the people. For since we are ignorant of much that is profitable for us and ask things that are not profitable, the gift of prayer came into some particular person of that day, and what was profitable for all the whole Church alike, he was the appointed person to ask for in behalf of all, and the instructor of the rest. Spirit then is the name that he gives here to the grace of this character, and the soul that receiveth the grace, and intercedeth to God, and groaneth.

Romans 8:27 — Homily on Romans 14

"But He that searcheth the hearts." You see that it is not about the Comforter that he is speaking, but about the spiritual heart. Since if this were not so, he ought to have said, "He that searcheth" the Spirit. But that thou mayest learn that the language is meant of a spiritual man, who has the gift of prayer, he proceeds, "And he that searcheth the hearts knoweth what is the mind of the Spirit," that is, of the spiritual man. "Because he maketh intercession for the saints according to the will of God." Not (he means) that he informs God as if ignorant, but this is done that we may learn to pray for proper things, and to ask of God what is pleasing to Him. For this is what the "according to God" is. And so this was with a view to solace those that came to Him, and to yield them excellent instruction. For He that furnished the gifts, and gave besides blessings without number, was the Comforter. Hence it says, "all these things worketh one and the self-same Spirit." And it is for our instruction that this takes place, and to show the love of the Spirit, it condescendeth even to this. And it is from this that the person praying getteth heard, because the prayer is made "according to the will of God." You see from how many points he instructs them in the love that was shown them and the honor that was done them. And what is there that God hath not done for us? The world He hath made corruptible for us, and again for us incorruptible. He suffered His Prophets to be ill-treated for our sake, sent them into captivity for us, let them fall into the furnace, and undergo ills without number. Nay, He made them prophets for us, and the Apostles also He made for us. He gave up for us His Only-Begotten, He punisheth the devil for us, He hath seated us on the Right Hand, He was reproached for us. "For the reproaches of them that reproached thee," it says, "fell upon me."

Romans 8:28 — HOMILIES ON GENESIS 67.19

Even opposition and disappointment are turned into good, which is exactly what happened with this remarkable man, the apostle Paul.

Romans 8:28 — Homily on Romans 15

Here he seems to me to have mooted this whole topic with a view to those who were in danger; or, rather, not this only, but also what was said a little before this. For the words, "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us;" and those, that "the whole creation groaneth;" and the saying, that "we are saved by hope;" and the phrase, "we with patience wait for;" and that, "we know not what we should pray for as we ought;" are all of them said to these. For he instructs them not to choose just what they may think, themselves, to be useful, but what the Spirit may suggest; for many things that seem to one's self profitable, do sometimes even cause much harm. Now when he speaks of "all things," he mentions even the things that seem painful. For should even tribulation, or poverty, or imprisonment, or famines, or deaths, or anything else whatsoever come upon us, God is able to change all these things into the opposite. For this is quite an instance of His unspeakable power, His making things seemingly painful to be lightsome to us, and turning them into that which is helpful to us. And so he does not say, that "them that love God," no grievance approacheth, but, that it "works together for good," that is to say, that He useth the grievous things themselves to make the persons so plotted against approved. And this is a much greater thing than hindering the approach of such grievances, or stopping them when they have come. And this is why He did even with the furnace at Babylon. For He did not either prevent their falling into it, or extinguish the flame after those saints were cast into it, but let it burn on, and made them by this very flame greater objects of wonder, and with the Apostles too He wrought other like wonders continually. For if men who have learnt to be philosophic can use the things of nature to the opposite of their intention, and appear even when living in poverty in easier circumstances than the rich, and shine through disgrace: much more will God work for those that love Him both these and also greater things by far. For one needs only one thing, a genuine love of Him, and all things follow that.

Romans 8:29 — Homily on Romans 15

"For whom He did foreknow, He also did predestinate to be conformed to the Image of His Son." See what superb honor! for what the Only-begotten was by Nature, this they also have become by grace. And still he was not satisfied with this calling of them conformed thereto, but even adds another point, "that He might be the first-born." And even here he does not come to a pause, but again after this he proceeds to mention another point, "Among many brethren." So wishing to use all means of setting the relationship in a clear light. Now all these things you are to take as said of the Incarnation. For according to the Godhead He is Only-begotten. See, what great things He hath given unto us! Doubt not then about the future. For he showeth even upon other grounds His concern for us by saying, that things were fore-ordered in this way from the beginning. For men have to derive from things their conceptions about them, but to God these things have been long determined upon, and from of old He bare good-will toward us, he says.

Romans 8:30 — Homily on Romans 15

"Moreover whom He did pre-destinate, them He also called; and whom He called, them He also justified." Now He justified them by the regeneration of the layer. "And whom He justified, them He also glorified" by the gift, by the adoption.

Romans 8:31 — Homily on Romans 15

"What shall we then say to these things?" As if he should say, Let me then hear no more about the dangers and the malicious devices from every quarter. For even if some disbelieve the things to come, still they have not a word to say against the good things that have already taken place; as, for instance, the friendship of God towards thee from the first, the justifying, the glory. And yet these things He gave thee by means seemingly distressing. And those things which you thought to be disgracing, the Cross, scourges, bonds, these are what have set the whole world aright. As then by what Himself suffered, though of aspect forbidding in man's eye, even by these He effected the liberty and salvation of the whole race; so also is He wont to do in regard to those things which thou endurest, turning thy sufferings unto glory and renown for thee. "If God be for us, who can be against us?" Why, it may be said, who is there that is not against us? Why the world is against us, both kings and peoples, both relations and countrymen. Yet these that be against us, so far are they from thwarting us at all, that even without their will they become to us the causes of crowns, and procurers of countless blessings, in that God's wisdom turneth their plots unto our salvation and glory. See how really no one is against us! For it was this which gave new lustre to Job, the fact that the devil was in arms against him. For the devil moved at once friends against him, his wife against him, and wounds, and servants, and a thousand other machinations. And it turned out that none of them was against him on the whole. And yet this was no great thing to him, though it was great in itself, but what is a far greater thing is, that it turned out that they were all for him. For since God was for him, even things seemingly against him all became for him. And this happened with the Apostles also, inasmuch as both the Jews, and they of the Gentiles, and false brethren, and rulers, and peoples, and famines, and poverty, and ten thousand things were against them; and yet nothing was against them.

Romans 8:32 — HOMILIES ON GENESIS 47.14

Up to this point there was shadow, but now the truth of things is shown to be more excellent. This rational Lamb, you see, was offered for the whole world; he purified the whole world; he freed human beings from error and led them forward to the truth; he made earth into heaven, not by altering the nature of the elements but by transferring life in heaven to human beings on earth. Through him all worship of demons is made pointless; through him people no longer worship wood and stone, nor do those endowed with reason bow down to material things—instead, all error has been abolished and the light of truth has shone brightly on the world. Do you see the superiority of the truth? Do you see what shadow is, on the one hand, and truth on the other?

Romans 8:32 — Homily on Romans 15

"He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" And here the words he uses are high-wrought and exceedingly warm, to show his love. How then is He to neglect us, in whose behalf "He spared not His own Son, but delivered Him up for us all? For reflect what goodness it is not to spare even His own Son, but to give Him up, and to give Him up for all, and those worthless, and unfeeling, and enemies, and blasphemers. "How then shall He not with Him also freely give us all things? What he means then is much as follows; If He gave His own Son, and not merely gave Him, but gave Him to death, why doubt any more about the rest, since thou hast the Master? why be dubious about the chattels, when thou hast the Lord? For He that gave the greater thing to His enemies, how shall He do else than give the lesser things to His friends?

Romans 8:33 — Homily on Romans 15

"Who shall lay anything to the charge of God's elect?" Here he is against those who say, that faith is no profit, and will not believe the complete change. And see how swiftly he stops their mouths, by the worthiness of Him that elected. He does not say, "Who shall lay anything to the charge of God's" servants? or of God's faithful ones? but "of God's elect?" And election is a sign of virtue. For if when a horse-breaker has selected colts fit for the race, no one can find fault with them, but he would get laughed at who should find fault; much more when God selecteth souls are they that "lay any charge against" them deserving of laughter. "It is God that justifieth." He does not say, it is God that forgave our sins, but what is much greater, "It is God that justifieth." For when the Judge's sentence declares us just, and a Judge such as that too, what signifieth the accuser? Hence neither is it right to fear temptations, for God is for us, and hath shown it by what He hath done; nor again Jewish triflings, for He has both elected and justified us, and the wondrous thing is that it was also by the death of His Son that He did so.

Romans 8:34 — Homily on Romans 15

"Who is He that condemneth?" He does not say, it is God that forgave our sins, but what is much greater, "It is God that justifieth." For when the Judge's sentence declares us just, and a Judge such as that too, what signifieth the accuser? Hence neither is it right to fear temptations, for God is for us, and hath shown it by what He hath done; nor again Jewish triflings, for He has both elected and justified us, and the wondrous thing is that it was also by the death of His Son that He did so. Who then is to condemn us, since God crowns us, and Christ was put to death for us, and not only was put to death, but also after this intercedeth for us? For, "It is Christ," he says, "that died, yea rather, that is risen from the dead, Who is at the right hand of God, Who also maketh intercession for us." For though seen now in His own dignity, He hath not left caring for us, but even "maketh intercession for us," and still keepeth up the same love. For He was not contented with being put to death alone. And this is a sign for the most part of very great love, to be doing not only what falls to His lot, but also to address Another on this behalf. For this is all he meant to signify by the interceding, using a way of speaking better suited to man, and more condescending, that he might point out love. Since unless we take the words, "He spared not," also with the same understanding, many inconsistencies will come of it. And that you may see that such is the point he is aiming at, after first saying, that He "is at the Right Hand, he next proceeds to say, that He "maketh intercession for us," when he had shown an equality of honor and rank, so that hence it may appear that the Intercession is not a sign of inferiority, but of love only. For being Life itself, and a Well of good things of every kind, and with the same power as the Father, both to raise up the dead and to quicken them, and do all besides that He doth, how could He need to be a suppliant in order to help us?

Romans 8:35 — Homily on Romans 15

"Who shall separate us from the love of Christ?" And he does not say of God, so indifferent is it to him whether he mentions the Name of Christ or of God. "Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" Observe the blessed Paul's judgment. For he does not mention the things that we are daily getting taken by, love of money and desire of glory and the thraldom of anger, but things that are far more enthralling than these, and of power to put a force upon nature itself, and to wrench open the sternness of the resolution many times even against our will, are what he puts down here, tribulations and distresses. For even if the things mentioned are easy to tell up, still each single word has in it thousands of lines of temptation. For when he says, tribulation, he mentions prisons and bonds, and calumnies, and banishments, and all the other hardships, so in one word running through an ocean of dangers without stint, and exhibiting to us, in fact by a single word, all the evils that men meet with. Yet still he dares them all! Wherefore he brings them forward in the shape of questions, as if it was incontrovertible that nothing could move a person so beloved, and who had enjoyed so much providence over him.

Romans 8:36 — Homily on Romans 15

"For Thy sake we are killed all the day long, we are accounted as sheep for the slaughter." That is, we are exposed to all to be evil entreated of them. But yet against so many and so great dangers and these recent horrors, the object of our conflicts is given as a sufficient consolation, or rather not sufficient only, but even much more. For it is not for men, nor for any other of the things of this life that we suffer, but for the King of the universe. But this is not the only crown, for he encircles them with another besides, and that varied and manifold. Since then, as they were men they could not have deaths without number to undergo, he shows that in this way the prize is none the less. For even if by nature it were fated to die once, by choice God hath granted us to suffer this every day, if we be so minded. Whence it is plain that we shall depart with as many crowns as we have lived days, or rather with many more. For it is possible in a day to die not once alone or twice, but many times. For he who is always ready unto this, keeps continually receiving a full reward. This then is what the Psalmist hints at, when he says, "all the day." And for this reason the Apostle also brought him before them to rouse them up the more. For if, he means, those in the old dispensation, who had the land as their reward, and the other things which come to a close along with this life, did so look down upon the present life and the temptations and dangers of it, what pardon should we find if we deal so languidly after the promise of Heaven, and the Kingdom above, and its unutterable blessings, so as not to come even up to the same measure as they?

Romans 8:37 — Homily on Romans 15

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

Romans 8:38-39 — Homily on Romans 15

"For I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." And here the words he uses are high-wrought and exceedingly warm, to show his love. And what he means is somewhat as follows. Why speak, he means, of things present, and evils inherited in this life? For even if a person were to tell me of things to come, and of powers; of things, such as death and life; of powers, such as angels and archangels, and all the superior orders of beings; even these would be little to me compared with the love of Christ. For even if a person were to threaten me with that future death to which there is no death, to separate me from Christ, nor if he promised the life without end, would I agree to it. Why mention kings here below and consuls? and this one or that? for if you tell me of angels, or all the powers above, or all existing things, or all that are to come, they are all small to me, both those in the earth, and those in heaven, and those under the earth, and those above heaven, compared to this charm. Then as though these were not enough to set before them the strong desire which he had, he gives a being to others again of like magnitude, and says, "nor any other creation." And what he means is nearly this, even if there were any other creation as great as the visible, and as great as the intelligible, none of them could part me from that love. This he says not as if the Angels attempted it, or the other Powers, far from it, but as wishing to show quite to the utmost the charm he had toward Christ. For Christ he loved not for the things of Christ, but for His sake the things that were His, and to Him alone he looked, and one thing he feared, and that was falling from his love for Him. For this thing was in itself more dreadful than hell, as to abide in it was more desirable than the Kingdom.

Romans 9:1 — Homily on Romans 16

"I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost." Did I not seem yesterday to you to have spoken some great and exorbitant things of Paul's love toward Christ? And great indeed they were, too great for any words to express. Yet what you have heard to-day are as far above those things, as those things were above ours. And yet I did not think they could be exceeded, still when I came to what has been read to-day it did appear far more glorious than the whole of the former. And that he was aware of this himself he shows by his exordium. For as on the point of entering upon greater things than those, and therefore liable to be disbelieved by the generality, he first uses a strong asseveration about the matter he is going to speak of; which many are in the habit of doing when they are going to say somewhat which is not believed by the generality, and about which they feel the utmost certainty in their own minds. Hence he says, "I say the truth in Christ, I lie not, and my conscience beareth witness."

Romans 9:2-3 — Homily on Romans 16

"That I have a great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ." What sayest thou, O Paul? from Christ, thy beloved One, from Whom neither kingdom nor hell, nor things visible nor intelligible, nor another world as great, would separate thee, is it from Him that thou wouldest now be accursed? What has happened? Hast thou changed, hast thou given over that love? No, he replies, fear not. Rather I have even made it more intense. How then is it that thou wouldest fain be accursed, and seekest a separation, and a removal to such a distance, that after it there is no possibility of finding a more distant one? Because I love Him exceedingly, he may reply. How, pray, and in what manner? For the things seem a riddle. Or rather, if you will, let us learn what the curse is, and then we will question him upon these points, and shall understand this unspeakable and extraordinary love. What then is the curse? Hear his own words, "If any man love not our Lord Jesus Christ, let him be accursed." That is, let him be set apart from all, removed from all. For as in the case of a thing dedicated, which is set apart for God, no one would venture so much as to touch it with his hand or even to come near it; so too with a man who is put apart from the Church, in cutting him off from all, and removing him as far off as possible, he calls him by this name anathema in a contrary sense, thus with much fear denouncing to all men to keep apart from him, and to spring away from him. And the answer he does not produce forthwith, it being a useful thing not to do so, but he first stops the disputant's mouth, saying as follows, for he does not say, it is impossible to answer questions of this kind, but that it is presumptuous to raise them. For our business is to obey what God does, not to be curious even if we do not know the reason of them. Wherefore he said, "Who art thou that repliest against God?" You see how very light he makes of him, how he bears down his swelling spirit! "Who art thou?" art thou a sharer of His power? nay, art thou sitting in judgment upon God? Why in comparison with Him thou canst not have a being even! nor this or that sort of being, but absolutely none! For the expression, "who art thou?" doth much more set him at naught than "thou art nothing." And he takes other ways of showing further his indignation in the question, and does not say, "Who art thou that" answerest "God?" but, "that repliest against," that is, that gainsayest, and that opposest.

Romans 9:4-5 — Homily on Romans 16

"To whom pertaineth the adoption, and the glory, and the covenants, and the giving of the Law, and the service of God, and the promises; whose are the father's, and of whom as concerning the flesh Christ came, Who is over all, God blessed for ever. Amen." And what is this? one asks. For if with a view to the belief of others he was willing to become accursed, he ought to have also wished for this in the Gentiles' behalf. But in fact if he had prayed for the Gentiles only, this would not have been equally clear. But since it is for the Jews only, it is a clear proof that it is only for Christ's glory that he is thus earnest. For what he means is something of this kind: all were talking and accusing God, that after being counted worthy of the name of sons, and receiving the Law, and knowing Him beyond all men, and enjoying such great glory, and serving him beyond the whole world, and receiving the promises, and being from fathers who were His friends, and what was the greatest thing of all, having been forefathers of Christ Himself (for this is the meaning of the words, "of whom, as concerning the flesh, Christ came"), they are now cast out and disgraced; and in their place are introduced men who had never known Him, of the Gentiles. Now since they said all this, and blasphemed God, Paul hearing it, and being cut to the heart, and vexed for God's glory's sake, wished that he were accursed, had it been possible, so that they might be saved, and this blasphemy be put a stop to, and God might not seem to have deceived the offspring of those to whom He promised the gifts.

Romans 9:6 — Homily on Romans 16

"Not as though the word of God had taken none effect." To show that he had courage to bear all these things for the word of God, that is, the promise made to Abraham. For as Moses seemed to be pleading for the Jews, yet was doing everything for God's glory (for he says, "Lest they say, Because He was not able to save them, He led them forth to destroy them in the wilderness"; stay Thy wrath), so also does Paul, That they may not say (he means) that the promise of God has fallen to the ground, and He has disappointed us of that. He vouched to us, and this word has not issued in deed, I could wish to be accursed. This then was why he did not speak of the Gentiles (for to them no promises had been made by Him, nor had they worshipped Him, wherefore neither did any blaspheme Him on their account), but it was for the Jews who had both received the promise, and had also been brought into closer connection with Him than others, that he expressed this wish.

Romans 9:7 — Homily on Romans 16

"Neither, because they are the seed of Abraham, are they all children." Now when you come to know of what kind the seed of Abraham is, you will see that the promise is given to his seed, and know that the word hath not fallen to the ground. Of what kind, pray, is the seed then? It is no saying of mine, he means, but the Old Testament itself explains itself by saying as follows, "In Isaac shall thy seed be called." What is, "In Isaac?" Explain.

Romans 9:8 — Homily on Romans 16

"That is, they which are the children of the flesh, these are not the children of God: but the children of the promise, these are counted for the seed." And observe the judgment and depth of Paul's mind. For in interpreting, he does not say, "they which are the children of the flesh, these are not" the children of Abraham, but, "the children of God:" so blending the former things with the present, and showing that even Isaac was not merely Abraham's son. And what he means is something of this sort: as many as have been born as Isaac was, they are sons of God, and of the seed of Abraham. And this is why he said, "in Isaac shall thy seed be called." That one may learn that they who are born after the fashion of Isaac, these are in the truest sense Abraham's children. In what way was Isaac born then? Not according to the law of nature, not according to the power of the flesh, but according to the power of the promise.

Romans 9:9 — Homily on Romans 16

"At this time will I come, and Sarah shall have a son." This promise then and word of God it was that fashioned Isaac, and begat him. For what if a womb was its instrument and the belly of a woman? Since it was not the power of the belly, but the might of the promise that begat the child. Thus are we also gendered by the words of God. Since in the pool of water it is the words of God which generate and fashion us. For it is by being baptized into the Name of the Father and of the Son and of the Holy Ghost that we are gendered. And this birth is not of nature, but of the promise of God. For as after first foretelling the birth of Isaac, He then accomplished it; so ours also He had announced before, many ages ago by all the Prophets, and afterwards brought it to pass. You know how great He has set it forth as being, and how, as He promised a great thing, He furnished it with abundant ease! But if the Jews were to say, that the words, "In Isaac shall thy seed be called," mean this, that those born of Isaac should be reckoned to him for a seed, then the Edomites too, and all those people, ought to be denominated his sons, since their forefather Esau was a son of his. But now so far are they from being called sons, that they are the greatest possible aliens. You see then that it is not the children of the flesh that are the children of God, but that even in nature itself the generation by means of baptism from above was sketched out beforehand.

Romans 9:10 — Homily on Romans 16

"And not only this; but when Rebecca also had conceived by one, even by our father Isaac." The subject in question was an important one. Hence he turns to several arguments, and endeavors by all means to solve the difficulty. For if it was at once strange and new for them to be cast out after so great promises, it is much more strange that we even should come into their good things, who did not expect anything of the kind. I might, he implies, have mentioned the children by Keturah besides, but I do not. But to gain the victory from a vantage ground it is those born of one and the same father, and mother too, that I bring forward. For they were both sprung from Rebecca, and from Isaac the true-born, the elect, the son honored above all, of whom He said, "In Isaac shall thy seed be called," who became "the father of us all;" but if he was our father, then should his sons have been our fathers; yet it was not so. You see how this happens not in Abraham's case only, but also in that of his son himself, and how it is faith and virtue in all cases that is conspicuous, and gives the real relationship its character.

Romans 9:11-13 — Homily on Romans 16

"For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, the elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated." What was the cause then why one was loved and the other hated? why was it that one served, the other was served? It was because one was wicked, and the other good. And yet the children being not yet born, one was honored and the other condemned. For when they were not as yet born, God said, "the elder shall serve the younger." With what intent then did God say this? Because He doth not wait, as man doth, to see from the issue of their acts the good and him who is not so, but even before these He knoweth which is the wicked and which not such. And this took place in the Israelites' case also, in a still more wonderful way. Why, he says, do I speak of Esau and of Jacob, of whom one was wicked and the other good? For in the Israelites' case, the sin belonged to all, since they all worshipped the calf. Yet notwithstanding some had mercy shown them, and others had not. The clearing up then of the whole passage, to give the whole sense summarily, is here brought out by that blessed person. But that this may be clearer, let us investigate the things he says also one by one; this knowing, that what the blessed Paul aimed at was, to show by all that he said that God only knoweth who are worthy, and no man whatever knoweth, even if he seem to know ever so well, but that in this sentence of his there are sundry aberrations. For He that knoweth the secrets of the hearts, He only knoweth for a certainty who deserve a crown, and who punishment and vengeance. Hence it is that many of those, by men esteemed good, He convicts and punishes, and those suspected to be bad He crowns, after showing it not to be so; thus forming his sentence not after the judgment of us slaves, but after his own keen and uncorrupt decision, and not waiting for the issue of actions to look at the wicked and him who is not so therefrom.

Romans 9:14 — Homily on Romans 16

"What shall we say then? Is there unrighteousness with God? God forbid." Hence there is no such thing in the case of us and the Jews. And then he goes on with another thing, a more clear than this. And of what sort is it?

Romans 9:15 — Homily on Romans 16

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

Romans 9:16-17 — Homily on Romans 16

"So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the Scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth." As then in the one case, he means, some were saved and some were punished, so here also. This man was reserved for this very purpose. And then he again urges the objection.

Romans 9:18-19 — Homily on Romans 16

"Therefore He hath mercy on whom He will have mercy, and whom He will He hardeneth. Thou wilt say then unto me, Why doth he then find fault? For who hath resisted His will?" See what pains he takes to embarrass the subject in every way. And the answer he does not produce forthwith, it being a useful thing not to do so, but he first stops the disputant's mouth, saying as follows.

Romans 9:20-21 — Homily on Romans 16

"Nay but, O man, who art thou that repliest against God?" This he does to take down the objector's unseasonable inquisitiveness, and excessive curiosity, and to put a check upon it, and teach him to know what God is, and what man, and how incomprehensible His foreknowledge is, and how far above our reason, and how obedience to Him in all points is binding. So when he has made this preparatory step in his hearer, and has hushed and softened down his spirit, then with great felicity he introduces the answer, having made what he says easy of admittance with him. And he does not say, it is impossible to answer questions of this kind, but that it is presumptuous to raise them. For our business is to obey what God does, not to be curious even if we do not know the reason of them. Wherefore he said, "Who art thou that repliest against God?" You see how very light he makes of him, how he bears down his swelling spirit! "Shall the thing formed say to Him that formed it, Why hast Thou made me thus? Hath not the potter power, of the same lump to make one vessel unto honor, and another unto dishonor?" Here it is not to do away with free-will that he says this, but to show, up to what point we ought to obey God. For in respect of calling God to account, we ought to be as little disposed to it as the clay is. For we ought to abstain not from gainsaying or questioning only, but even from speaking or thinking of it at all, and to become like that lifeless matter, which followeth the potter's hands, and lets itself be drawn about anywhere he may please. And this is the only point he applied the illustration to, not, that is, to any enunciation of the rule of life, but to the complete obedience and silence enforced upon us. And this we ought to observe in all cases, that we are not to take the illustrations quite entire, but after selecting the good of them, and that for which they were introduced, to let the rest alone. As, for instance, when he says, "He couched, he lay down as a lion;" let us take out the indomitable and fearful part, not the brutality, nor any other of the things belonging to a lion.

Romans 9:22-24 — Homily on Romans 16

"What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us, whom He hath chosen, not of the Jews only, but also of the Gentiles." What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calleth him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out aught of the things likely to recover him, nor did he leave out aught of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power. For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that ye should do that which is honest"), much less doth God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man.

Romans 9:25 — Homily on Romans 16

"I will call them My people, which were not My people; and her beloved, which was not beloved." Here to prevent their saying, that you are deceiving us here with specious reasoning, he calls Hosea to witness, who crieth and saith, "I will call them My people, who were not My people." Who then are the not-people? Plainly, the Gentiles. And who the not-beloved? The same again. However, he says, that they shall become at once people, and beloved, and sons of God.

Romans 9:26 — Homily on Romans 16

"For even they shall be called," he says, "the children of the living God." But if they should assert that this was said of those of the Jews who believed, even then the argument stands. For if with those who after so many benefits were hard-hearted and estranged, and had lost their being as a people, so great a change was wrought, what is there to prevent even those who were not estranged after being taken to Him, but were originally aliens, from being called, and, provided they obey, from being counted worthy of the same blessings?

Romans 9:27 — Homily on Romans 16

"For Esaias," he says, "crieth concerning Israel." That is, speaks out boldly, and uses no dissimulation. Why then lay a charge against us, when they afore declared the same thing with more than trumpet's loudness? And what does Isaiah cry? "Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved." Do you see that he too does not say that all are to be saved, but that those that are worthy shall? For I regard not the multitude, he means, nor does a race diffused so far distress me, but those only do I save that yield themselves worthy of it. And he does not mention the "sand of the sea" without a reason, but to remind them of the ancient promise whereof they had made themselves unworthy. Why then are you troubled, as though the promise had failed, when all the Prophets show that it is not all that are to be saved?

Romans 9:28 — Homily on Romans 16

"He will finish the work, and cut it short in righteousness," he says, "because a short work will the Lord make upon the earth." What he means then is somewhat of this sort. There is no need of fetching a circuit, and of trouble, and the vexation of the works of the Law, for the salvation is by a very short way. For such is faith, it holds salvation in a few short words. "For if thou shalt confess with thy mouth the Lord Jesus, and believe in thine heart that God hath raised Him from the dead, thou shalt be saved." Now you see what this, "the Lord shall make a short word upon earth," is. And what is indeed wonderful is, that this short word carries with it not salvation only, but also righteousness.

Romans 9:29 — Homily on Romans 16

"And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and had been made like unto Gomorrha." Here again he shows another thing, that not even those few were saved from their own resources. For they too would have perished, and met with Sodom's fate, that is, they would have had to undergo utter destruction (for they of Sodom were also destroyed root and branch, and left not even the slightest remnant of themselves,) and they too, he means, would have been like these, unless God had used much kindness to them, and had saved them by faith. And this happened also in the case of the visible captivity, the majority having been taken away captive and perished, and some few only being saved.

Romans 9:30-31 — Homily on Romans 16

"What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is by faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness." Here at last is the clearest answer. For since he had used a proof as well from facts ("for they are not all Israel that are of Israel") as from the case of the forefathers Jacob and Esau, and from the prophets Hosea and Isaiah, he further gives the most decisive answer, after first adding to the perplexity. The points discussed, then, are two; one that the Gentiles attained, and the other that they attained it without following after it, that is, without taking pains about it. And again in the Jews' case also there are two difficulties of the same kind; one that Israel attained not, the other that, though they took pains, they attained not. Whence also his use of words is more emphatical. For he does not say that they had, but that they "attained to righteousness." For what is especially new and unusual is, that they who followed after it attained not, but they which followed not after it attained.

Romans 9:32 — Homily on Romans 16

"Because they sought it not by faith, but as it were by the works of the Law." This is the clearest answer in the passage, which if he had said immediately upon starting he would not have gained so easy a hearing. But since it is after many perplexities, and preparations, and demonstrations that he sets it down, and after using countless preparatory steps, he has at last made it more intelligible, and also more easily admitted. For this he says is the cause of their destruction: "Because it was not by faith, but as it were by the works of the Law," that they wished to be justified. And he does not say, "by works," but, "as it were by the works of the Law," to show that they had not even this righteousness. "For they stumbled at that stumbling-stone."

Romans 9:33 — Homily on Romans 16

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

Romans 10:1 — Homily on Romans 17

He is now going again to rebuke them more vehemently than before. Wherefore he again does away with every suspicion of hatred, and makes a great effort beforehand to correct misapprehension. Do not then, he says, mind words or accusations, but observe that it is not in any hostile spirit that I say this. For it is not likely that the same person should desire their salvation, and not desire it only, but even pray for it, and yet should also hate them, and feel aversion to them. For here he calls his exceeding desire, and the prayer which he makes, "heart's desire." For it is not the being freed from punishment only, but that they may also be saved, that he makes so great a point of, and prays for. Nor is it from this only, but also from the sequel that he shows the goodwill that he hath towards them. For from what is open to him, as far as he can, he forces his way, and is contentious to find out some shadow at least of an excuse for them. And he hath not the power, being overcome by the nature of the facts.

Romans 10:2 — Homily on Romans 17

"For I bear them record," says he, "that they have a zeal of God, but not according to knowledge." Ought not this then to be a ground for pardoning and not for accusing them? For if it is not of man that they are separated, but through zeal, they deserved to be pitied rather than punished. But observe how adroitly he favors them in the word, and yet shows their unseasonable obstinacy.

Romans 10:3 — Homily on Romans 17

"For they being ignorant," he says, "of God's righteousness." Again the word would lead to pardon. But the sequel to stronger accusation, and such as does away with defence of any kind. "And going about," he says, "to establish their own righteousness, have not submitted themselves unto the righteousness of God." And these things he says to show, that it was from a petulancy and love of power that they erred, rather than from ignorance, and that not even this righteousness from the deeds of the Law did they establish. For saying "going about to establish" is what one would do to show this. And in plain words indeed he has not stated this (for he has not said, that they fell short of both righteousnesses), but he has given a hint of it in a very judicious manner, and with the wisdom so befitting him. For if they are still "going about" to establish that, it is very plain that they have not yet established it. If they have not submitted themselves to this, they have fallen short of this also. But he calls it their "own righteousness," either because the Law was no longer of force, or because it was one of trouble and toil. But this he calls God's righteousness, that from faith, because it comes entirely from the grace from above, and because men are justified in this case, not by labors, but by the gift of God. But they that evermore resisted the Holy Ghost, and vexatiously tried to be justified by the Law, came not over to the faith. But as they did not come over to the faith, nor receive the righteousness thereupon ensuing, and were not able to be justified by the Law either, they were thrown out of all resources.

Romans 10:4 — Homily on Romans 17

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

Romans 10:5 — Homily on Romans 17

"For Moses," he says, "describeth the righteousness which is of the Law." What he means is this. Moses showeth us the righteousness ensuing from the Law, what sort it is of, and whence. What sort is it then of, and what does it consist in? In fulfilling the commandments. "He (the man), that doeth these things," He says, "shall live by (or in), them." And there is no other way of becoming righteous in the Law save by fulfilling the whole of it. But this has not been possible for any one, and therefore this righteousness has failed them. But tell us, Paul, of the other righteousness also, that which is of grace. What is that then, and of what does it consist? Hear the words in which he gives a clear sketch of it. For after he had refuted the other, he next goes on to this.

Romans 10:6-9 — Homily on Romans 17

"But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven (that is, to bring Christ down from above): or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart, that is, the word of faith which we preach. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shall be saved." To prevent the Jews then from saying, How came they who had not found the lesser righteousness to find the greater? he gives a reason there was no answering, that this way was easier than that. For that requires the fulfilment of all things (for when thou doest all, then thou shall live); but the righteousness which is of faith doth not say this, but what? "If thou confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved." Then again that we may not seem to be making it contemptible by showing it to be easy and cheap, observe how he expands his account of it. For he does not come immediately to the words just given, but what does he say? "But the righteousness which is of faith saith on this wise; Say not in thine heart, Who shall go up into heaven? (that is, to bring Christ down); or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)" For as to the virtue manifested in works there is opposed a listlessness, which relaxeth our labors, and it requireth a very wakeful soul not to yield to it: thus, when one is required to believe, there are reasonings which confuse and make havoc of the minds of most men, and it wants a soul of some vigor to shake them thoroughly off. And this is just why he brings the same before one. And as he did in Abraham's case, so he does here also. For having there shown that he was justified by faith, lest he should seem to have gotten so great a crown by a mere chance, as if it were a thing of no account, to extol the nature of faith, he says, "Who against hope believed in hope, that he might become the father of many nations. And being not weak in faith, he considered his own body now dead, and the deadness of Sarah's womb. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what He had promised He was able also to perform": so he showed that there is need of vigor, and a lofty soul, that takes in things beyond expectation, and stumbles not at appearances. This then he does here also, and shows that it requires a wise mind, and a spirit heavenly and great. And he does not say merely, "Say not," but, "Say not in thine heart," that is, do not so much as think of doubting and saying with thyself, And how can this be? You see that this is a chief characteristic of faith, to leave all the consequences of this lower world, and so to seek for that which is above nature, and to cast out the feebleness of calculation, and so to accept everything from the Power of God.

Romans 10:10 — BAPTISMAL INSTRUCTIONS 1.19

The understanding must be strongly fixed in pious faith, and the tongue must herald forth by its confession the solid resolution of the mind.

Romans 10:10 — Homily on Romans 17

And what meaneth the phrase, "The Word is nigh thee?" That is, It is easy. For in thy mind and in thy tongue is thy salvation. There is no long journey to go, no seas to sail over, no mountains to pass, to get saved. But if you be not minded to cross so much as the threshold, you may even while you sit at home be saved. For "in thy mouth and in thy heart" is the source of salvation. And then on another score also he makes the word of faith easy, and says, that "God raised Him from the dead." For just reflect upon the worthiness of the Worker, and you will no longer see any difficulty in the thing.

Romans 10:11-13 — Homily on Romans 17

"For the Scripture saith," he proceeds, "Whosoever believeth on Him, shall not be ashamed. For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon Him. For whosoever shall call upon the Name of the Lord shall be saved." You see how he produces witnesses, whether to the faith, or to the confession of it. For the words, "Every one that believeth," point out the faith. But the words, "Whosoever shall call upon," set forth confession. Then again to proclaim the universality of the grace, and to lay their boasting low, what he had before demonstrated at length, he here briefly recalls to their memory, showing again that there is no difference between the Jew and the uncircumcised. "For there is," he says, "no difference between the Jew and the Greek." And what he had said about the Father, when he was arguing this point, that he says here about the Son. For as before he said in asserting this, "Is He the God of the Jews only? Is He not of the Gentiles also? Yes, of the Gentiles also: seeing it is one God":-So he says here also, "For the same Lord over all is rich unto all (and upon all)." You see how he sets Him forth as exceedingly desiring our salvation, since He even reckons this to be riches to Himself; so that they are not even now to despair, or fancy that, provided they would repent, they were unpardonable. For He who considereth it as riches to Himself to save us, will not cease to be rich. Since even this is riches, the fact of the gift being shed forth unto all.

Romans 10:12 — BAPTISMAL INSTRUCTIONS 11.26

Christ finds his wealth in the salvation of our souls.

Romans 10:14-15 — Homily on Romans 18

"How then shall they call on Him in Whom they have not believed? and how shall they believe in Him of Whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? as it is written." Here again he takes from them all excuse. For since he had said, "I bear them record that they have a zeal of God, but not according to knowledge," and that "being ignorant of God's righteousness, they submitted not themselves" to it: he next shows, that for this ignorance itself they were punishable before God. This he does not say indeed so, but he makes it good by carrying on his discourse in the way of question, and so convicting them more clearly, by framing the whole passage out of objections and answers. But look further back. The Prophet, saith he, said, "Whosoever shall call upon the Name of the Lord shall be saved." Now somebody might say perhaps, "But how could they call upon Him Whom they had not believed? Then there is a question from him after the objection; And why did they not believe? Then an objection again. A person certainly may say, And how could they believe, since they had not heard? Yet hear they did, he implies. Then another objection again. "And how could they hear without a preacher?" Then an answer again. Yet preach they did, and there were many sent forth for this very purpose. And whence does it appear that these are those persons sent? Then he brings the prophet in next, who says, "How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!" You see how by the kind of preaching he points out the preachers. For there was nothing else that these men went about telling everywhere, but those unspeakable good things, and the peace made by God with men. And so by disbelieving, it is not we, he implies, whom you disbelieve, but Isaiah the prophet, who spake many years ago, that we were to be sent, and to preach, and to say what we do say. If the being saved, then, came of calling upon Him, and calling upon Him from believing, and believing from hearing, and hearing from preaching, and preaching from being sent, and if they were sent, and did preach, and the prophet went round with them to point them out, and proclaim them, and say that these were they whom they showed of so many ages ago, whose feet even they praised because of the matter of their preaching; then it is quite clear that the not believing was their own fault only. And that because God's part had been fulfilled completely.

Romans 10:16-17 — Homily on Romans 18

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

Romans 10:18 — Homily on Romans 18

"But I say, Have they not heard?" What, he means, if the preachers were sent, and did preach what they were bid, and these did not hear? Then comes a most perfect reply to the objection. "Yes, verily, their sound went into all the earth, and their words unto the ends of the world." What do you say? he means. They have not heard? Why the whole world, and the ends of the earth, have heard. And have you, amongst whom the heralds abode such a long time, and of whose land they were, not heard? Now can this ever be? Sure if the ends of the world heard, much more must you.

Romans 10:19 — Homily on Romans 18

"But I say, Did not Israel know?" For what if they heard, he means, but did not know what was said, nor understand that these were the persons sent? Are they not to be forgiven for their ignorance? By no means. For Isaiah had described their character in the words, "How beautiful are the feet of them that preach the Gospel of peace." And before him the Lawgiver himself. Hence he proceeds. "First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you." And so they ought even from him to have been able to distinguish the preachers, not from the fact of these disbelieving only, not from the fact of their preaching peace, not from the fact of their bringing the glad tidings of those good things, not from the word being sown in every part of the world, but from the very fact of their seeing their inferiors, those of the Gentiles, in greater honor. For what they had never heard, nor their forefathers, that wisdom did these on a sudden embrace. And this was a mark of such intense honor, as should gall them, and lead them to jealousy, and to recollection of the prophecy of Moses, which said, "I will provoke you to jealousy by them that are no people." For it was not the greatness of the honor alone that was enough to throw them upon jealousy, but the fact too that a nation had come to enjoy these things which was of so little account that it could hardly be considered a nation at all. "For I will provoke you to jealousy, by them which are no nation, and by a foolish nation will I anger you." For what more foolish than the Greeks (Heathen)? or what of less account? See how by every means God had given from of old indications and clear signs of these times, in order to remove their blindness. For it was not any little corner in which the thing was done, but in land, and in sea, and in every quarter of the globe.

Romans 10:20 — Homily on Romans 18

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

Romans 10:21 — Homily on Romans 18

"But unto Israel He saith, All the day long have I stretched forth My hands unto a disobedient and gainsaying people." Observe now that difficulty, which so many make a subject of question, is discovered laid up from of old in the words of the Prophet, and with a clear solution to it too. And what is this? You heard Paul say before. "What shall we say then? That the Gentiles which followed not after righteousness have attained unto righteousness. But Israel which followed after the law of righteousness hath not attained to the law of righteousness." This Esaias also says here. For to say, "I was found of them that sought me not, I was made manifest unto them which asked not after me," is the same with saying, "that the Gentiles which followed not after righteousness have attained unto righteousness." Then to show that what was happening was not of God's grace only, but also of the temper of those who came to Him, as also the casting off of the others came of the disputatiousness of those who disobeyed, hear what he proceeds with. "But to Israel He saith, All the day long have I stretched forth My hands to a disobedient and gainsaying people;" here meaning by the day the whole period of the former dispensation. But the stretching out of the hands, means calling and drawing them to Him, and inviting them. Then to show that the fault was all their own, he says "to a disobedient and gainsaying people." You see what a great charge this is against them! For they did not obey Him even when He invited them, but they gainsaid Him, and that when they saw Him doing so, not once or twice or thrice, but the whole period. But others who had never known Him, had the power to draw Him to them. Not that he says they themselves had the power to do it, but to take away lofty imaginings even from those of the Gentiles, and to show that it was His grace that wrought the whole, He says, I was made manifest, and I was found. It may be said, Were they then void of everything? By no means, for the taking of the things found, and the getting a knowledge of what was manifested to them, was what they contributed themselves.

Romans 11:1 — Homily on Romans 18

"I say then, Hath God cast away His people whom He foreknew? God forbid." And he introduces the form a person would use in doubt, as though taking occasion from what had been said, and after making this alarming statement, by the denial of it he causes the sequel to be allowed with readiness; and what by all the former arguments he had been laboring to show that he makes good here also. What then is this? That even if there be but a few saved, the promise yet stands good. This is why he does not merely say "people," but "people which He foreknew." Then proceeding with the proof that the "people" were not cast off, "For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin." I, he says, the instructor, the preacher. Now since this seemed contrary to what was said before in the words, "Who hath believed our report?" and, "All the day long have I stretched forth My hands to a disobedient and gainsaying people;" and, "I will provoke you to jealousy by them which are no people;" he was not satisfied with the deprecation, nor with having said, "God forbid," but makes it good by taking it up again and saying, "God hath not cast away His people." But this is not a confirmation, men may say, but an assertion. Observe then the confirmation, both the first, and that which follows it. For the first is that he was himself of that race. But He would not, if on the point of casting them off, have chosen from them him to whom He entrusted all the preaching, and the affairs of the world, and all mysteries, and the whole economy. This then is one proof, but the next, after it, is his saying, that "people whom He foreknew," that is, who He knew clearly were suited to it, and would receive the faith. For three, five, even ten thousand were believers from among them. And so to prevent any from saying, Art thou the people, then? And because thou hast been called, hath the nation been called? he proceeds.

Romans 11:2-5 — Homily on Romans 18

"He hath not cast off His people, whom He foreknew." As though he said, I have with me three, five, or ten thousand. What then? has the people come to be three, five, or ten thousand? that seed that compared with the stars of heaven for multitude, or the sand of the sea? Is this the way you deceive us and put a cheat upon us, by making the whole people thyself and the few that are with thee; and didst thou inflate us with idle hopes, and say that the promise has been fulfilled, when all are lost, and the salvation comes down to a few? This is all bombast and vanity! we cannot away with such sophistry as this. Now, that they may not say this, see how in the sequel he proceeds to the answer, not giving the objection indeed, but before it grounding the answer to it upon ancient history. What then is the answer? "Wot ye not," he says, "what the Scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed Thy prophets, and digged down Thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to Myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also, there is a remnant according to the election of grace." What he means is nearly this. "God hath not cast off His people." For had He done so, He would have admitted none of them. But if He did admit some, He hath not cast them off. Still it is said, if He had not cast off, He would have admitted all. This does not follow; since in Elijah's time the part to be saved had come down to "seven thousand:" and now also there are probably many that believe. But if you do not know who they are, this is no wonder, for that prophet, who was so great and good a man, did not know. But God ordered things for Himself when even the prophet knew them not. But consider his judgment. Now in proving what was before him, he covertly augments the charge against them. For this is why he gave the whole passage, that he might parade before them their untowardness, and show that they had been so from of old. For if he had not wished this, but had directed his whole attention to prove that the people lay in the few, he would have said that even in Elijah's time, seven thousand were left. But now he reads to them the passage further back, as having been throughout at pains to show that it was no strange thing that they did with Christ, and the Apostles, but their habitual practice. For to prevent their saying that it was as a deceiver we put Christ to death, and as impostors that we persecute the Apostles, he brings forward the text which says, "Lord, they have killed Thy prophets, and digged down thine altars." Then in order not to make his discourse galling to them, he attaches another reason to the bringing forward of the text. For he quotes it not as if it was on purpose to accuse them, but as if intent upon showing some other things. And he leaves them without any excuse even by what had before been done.

Romans 11:6 — Homily on Romans 18

"And if by grace, then it is no more of works, otherwise grace is no more grace: but if it be of works, then is it no more grace, otherwise work is no more work." He again springs upon the disputatiousness of the Jews, in what has just been quoted; and on this ground bereaves them of excuse. For you cannot, he means, so much as say, that the Prophets called indeed, and God invited, and the state of things cried aloud, and the provoking to jealousy was enough to draw us to Him, but what was enjoined was grievous, and this is why we could not draw nigh, since we had a display of works demanded of us, and laborious well-doings. For you cannot even say this. For how should God have demanded this of you, when this would just throw His grace into the shade? And this he said out of a wish to show that He was most desirous that they might be saved. For not only would their salvation be easily brought about, but it was also God's greatest glory to display His love toward man. Why then are you afraid of drawing nigh, since you have no works demanded of you? Why are you bickering and quarrelsome, when grace is before you, and why keep putting me the Law forward to no purpose whatsoever? For you will not be saved by that, and will mar this gift also; since if you pertinaciously insist on being saved by it, you do away with this grace of God.

Romans 11:7 — Homily on Romans 19

"What then? Israel hath not obtained that, which he seeketh for; but the election hath obtained it and the rest were blinded." He had said that God did not cast off His people; and to show in what sense He had not cast them off, he takes refuge in the Prophets again. And having shown by them that the more part of the Jews were lost, that he might not seem to be again bringing forward an accusation of his own, and to make his discourse offensive, and to be attacking them as enemies, he takes refuge in David and Isaiah. Having then mentioned the state of things in Elijah's time, and shown what grace is, he proceeds, "What then? Israel hath not obtained that which he seeketh for." Now this is as much what an accuser would say, as what one who was putting a question. For the Jew, he means, is inconsistent with himself when he seeketh for righteousness, which he will not accept. Then to leave them with no excuse, he shows, from those who have accepted it, their unfeeling spirit, as he says, "But the election hath obtained it," and they are the condemnation of the others. And this is what Christ says, "But if I by Beelzebub cast out devils, by whom do your children cast them out? Wherefore they shall be your judges." For to prevent any one from accusing the nature of the thing, and not their own temper, he points out those who had obtained it. Hence he uses the word with great propriety, to show at once the grace from above and the zeal of these. For it is not to deny free-will that he speaks of their having "obtained" it, but to show the greatness of the good things, and that the greater part was of grace, though not the whole. For we too are in the habit of saying, "so and so chanced to get," "so and so met with," when the gain has been a great one. Because it is not by man's labors, but by God's gift, that the greater part was brought about. "And the rest was blinded." See how he has been bold enough to tell with his own voice the casting off of the rest. For he had indeed spoken of it already, but it was by bringing the prophets in as accusers. But from this point he declares it in his own person. Still even here he is not content with his own declaration, but brings Isaiah the prophet in again. For after saying, "were blinded," he proceeds; "according as it is written, God hath given them the spirit of slumber."

Romans 11:8 — Homily on Romans 19

"According as it is written, God hath given them the spirit of slumber." Now whence came this blinding? He had indeed mentioned the causes of it before, and turned it all upon their own heads, to show that it was from their unseasonable obstinacy that they had to bear this. And now he speaks of it too. For when he says, "Eyes that they should not see, and ears that they should not hear," he is but finding fault with their contentious spirit. For when they had "eyes to see" the miracles, and were possessed of "ears to hear" that marvellous Teaching, they never used these as were fitting. And the "He gave," do not imagine to mean here an agency, but a permission only. But "slumber" is a name he here gives to the habit of soul inclinable to the worse, when incurably and unchangeably so. For in another passage David says, "that my glory may sing unto Thee, and I may not be put to slumber": that is, I may not alter, may not be changed. For as a man who is hushed to slumber in a state of pious fear would not easily be made to change his side; so too he that is slumbering in wickedness would not change with facility. For to be hushed to slumber here is nothing else but to be fixed and riveted to a thing. In pointing then to the incurable and unchangeable character of their spirit, he calls it "a spirit of slumber."

Romans 11:9-10 — Homily on Romans 19

"Let their table be made a snare, and a trap, and a stumbling-block." That is, let their comforts and all their good things change and perish, and let them be open to attack from any one. And to show that this is in punishment for sins that they suffer this, he adds, "and a recompense unto them." "Let their eyes be darkened that they may not see, and bow Thou down their back alway." Do these things then still require any interpreting? Are they not plain even to those ever so senseless? And before our words, the very issue of facts has anticipated us in bearing witness to what was said. For at what time have they ever been so open to attacks? at what time such an easy prey? at what time hath He so "bowed down their backs?" At what time have they been set under such bondage? And what is more, there is not to be any unloosing from these terrors. And this the prophet hath also hinted. For he does not say only, "bow Thou down their back," but, "forever bow Thou down." But if thou art disposed to dispute, O Jew, about the issue, from what hath gone before learn also the present case. Thou didst go down to Egypt; and two hundred years passed, and God freed thee speedily from that bondage, and that though thou wert irreligious, and wentest a whoring with the most baneful whoredom. Thou wast freed from Egypt, and thou didst worship the calf, thou didst sacrifice thy sons to Baalpeor, thou didst defile the temple, thou didst go after every sort of vice, thou didst grow not to know nature itself. The mountains, the groves, the hills, the springs, the rivers, the gardens didst thou fill with accursed sacrifices, thou didst slay the prophets, didst overthrow the altars, didst exhibit every excess of wickedness and irreligion. Still, after giving thee up for seventy years to the Babylonians, He brought thee back again to thy former freedom, and gave thee back the temple, and thy country, and thy old form of polity and there were prophets again, and the gift of the Spirit.

Romans 11:11 — Homily on Romans 19

"I say then, Have they stumbled, that they should fall? God forbid." When he has shown that they were liable to evils without number, then he devises an allayment. And consider the judgment of Paul. The accusation he had introduced from the prophets, but the allayment he makes come from himself. For that they had sinned greatly, he would say, none will gainsay. But let us see if the fall is of such kind as to be incurable, and quite preclude their being set up again. But of such kind it is not. You see how he is attacking them again, and under the expectation of some allayment he proves them guilty of confessed sins. But let us see what even by way of allayment he does devise for them. Now what is the allayment? "When the fulness of the Gentiles," he says, "shall have come in, then shall all Israel be saved," at the time of his second coming, and the end of the world. Yet this he does not say at once. But since he had made a hard onset upon them, and linked accusations to accusations, bringing prophets in after prophets crying aloud against them, Isaiah, Elijah, David, Moses, Hosea, not once or twice, but several times; lest in this way he should both by driving these into despair, make a wall to bar their access to the faith, and should further make such of the Gentiles as believed unreasonably elated, and they also by being puffed up should take harm in matter of their faith, he further solaces them by saying, "But rather through their fall salvation is come unto the Gentiles." But we must not take what is here said literally, but get acquainted with the spirit and object of the speaker, and what he aimed to compass. Which thing I ever entreat of your love. For if with this in our minds we take up what is here said, we shall not find a difficulty in any part of it. For his present anxiety is to remove from those of the Gentiles the haughtiness which might spring in them from what he had said. For in this way they too were more likely to continue unshaken in the faith, when they had learnt to be reasonable, as also those of the Jews were, when quit of despair, more likely to come with readiness to grace. Having regard then to this object of his, let us so listen to all that is said on this passage. What does he say then? And whence does he show that their fall was not irremediable, nor their rejection final? He argues from the Gentiles, saying as follows: "Through their fall salvation is come unto the Gentiles, for to provoke them to jealousy." This language is not his own only, but in the Gospels too the parables mean this. For He who made a marriage feast for His Son, when the guests would not come, called those in the highways. (Matt. xxii. 9). And He who planted the Vineyard, when the husbandmen slew the Heir, let out His Vineyard to others. (ib. xxi. 38, etc.) And without any parable, He Himself said, "I am not sent but unto the lost sheep of the House of Israel." (ib. xv. 24.) And to the Syrophoenician woman, when she persevered, He said somewhat further besides. "It is not meet," He says, "to take the children's bread, and cast it to the dogs." (ib. xv. 26.) And Paul to those of the Jews that raised a sedition, "It was necessary that the word of God should first have been spoken unto you: but seeing ye judge yourselves unworthy, lo, we turn unto the Gentiles." (Acts xiii. 46.) And throughout it is clear that the natural course of things was this, that they should be the first to come in, and then those of the Gentiles; but since they disbelieved, the order was reversed; and their unbelief and fall caused these to be brought in first. Hence it is that he says, "through their fall salvation is come to the Gentiles, for to provoke them to jealousy." But if he mentions what the course of things issued in, as if the chief design of Providence, do not feel surprised. For he wishes to solace their down-stricken souls, and his meaning is about this. Jesus came to them; they did not receive Him, though He did countless mirac…

Romans 11:12 — Homily on Romans 19

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

Romans 11:13-14 — Homily on Romans 19

"For I speak to you Gentiles; inasmuch as I am the Apostle of the Gentiles, I magnify mine office; if by any means I may provoke to emulation them which are my flesh, and might save some of them." Again he endeavors much to get himself clear of untoward suspicion. And he seems to be blaming the Gentiles, and to be humbling their conceits, yet he gives a gentle provocation to the Jew also. And indeed he goes round about seeking to veil and allay this great ruin of theirs. But he finds no means of doing it, owing to the nature of the facts. For from what he had said, they deserved but the greater condemnation, when those who were far short of them had taken the good things prepared for them. This is why then he passes from the Jews to those of the Gentiles, and puts in between his discourse the part about them, as wishing to show that he is saying all these things in order to instruct them to be reasonable. For I praise you, he means, for these two reasons; one, because I am necessitated to do so as being your commissioned minister; the other, that through you I may save others. And he does not say, my brethren, my kinsmen; but, "my flesh." And next, when pointing out their disputatious spirit, he does not say, "if by any means I may" persuade, but, "provoke to jealousy and save;" and here again not all, but, "some of them." So hard were they! And even amid his rebuke he shows again the Gentiles honored, for they are causes of their salvation, and not in the same way. For they became purveyors of blessings to them through unbelief, but these to the Jews by faith. Hence the estate of the Gentiles seems to be at once equal and superior.

Romans 11:15 — Homily on Romans 19

"For if the casting away of them be the reconciling of the world, what shall the receiving of them be but life from the dead?" Yet this again condemns them, since, while others gained by their sins, they did not profit by other men's well doings. But if he asserts that to be their doing which necessarily happened, be not surprised: since (as I have said several times) it is to humble these, and to exhort the other, that he throws his address into this form. For as I said before, if the Jews had been cast away a thousand times over, and the Gentiles had not shown faith, they would never have been saved. But he stands by the feeble party, and gives assistance to the distressed one. But see also even in his favors to them, how he solaces them in words only. "For if the casting away of them be the reconciling of the world," (and what is this to the Jews?) "what shall the receiving of them be but life from the dead?" Yet even this was no boon to them, unless they had been received. But what he means is to this effect. If in anger with them He gave other men so great gifts, when He is reconciled to them what will He not give? But as the resurrection of the dead was not by the receiving of them, so neither now is our salvation through them. But they were cast out owing to their own folly, but it is by faith that we are saved, and by grace from above.

Romans 11:16 — Homily on Romans 19

"For if the first-fruits be holy, the lump also is holy; and if the root be holy, so are the branches;" So calling in this passage by the names of the first-fruit and root Abraham, and Isaac, and Jacob, the prophets, the patriarchs, all who were of note in the Old Testament; and the branches, those from them who believed. Then since the fact met him that many had disbelieved, observe how he undermines it again...

Romans 11:17 — Homily on Romans 19

"And if some of the branches be broken off." And yet above thou didst say that the more part perished, and a few were saved only. How came it then that speaking of those that perished, thou hast used a "some," which is indicative of fewness? It is not, he replies, in opposition to myself, but out of a desire to court and recover those that are distressed. Observe how in the whole of the passage one finds him working at this object, the wish to solace them. And if you deny it, many contradictions will follow. But let me beg you to notice his wisdom, how while he seems to be speaking for them, and devising a solace for them, he aims a secret blow at them, and shows them to have fallen from being Abraham's kinsmen. For what he was desirous of saying was, that they had nothing in common with them. For if the root be holy, and these be not holy, then these are far away from the root. Then under the appearance of solacing the Jews, he again by his accusation smiteth them of the Gentiles. For after saying, "And if some of the branches were broken off," he proceeds. "And thou being a wild olive wert grafted in." For the less esteem the man of the Gentiles is of, the more the Jew is vexed at seeing him enjoy his goods. And to the other, the disgrace of the little esteem he was of, is nothing to the honor of the change. And consider his skilfulness. He does not say, "thou wert" planted "in," but "thou weft grafted in," by this again cutting the Jew to the heart, as showing that the Gentile man was standing in his own tree, and himself lying on the ground. Wherefore he does not stop even here, nor after he had spoken of grafting in does he leave off (and yet in this he declared the whole matter), but still he dwells over the prosperous state of the Gentile, and enlarges upon his fair fame in the words, "And with them partakest of the root and fatness of the olive tree." And he seems indeed to have viewed him in the light of an addition. But he shows that he was no whit the worse on that account, but in possession of everything, that the branch which had come up out of the root had. Lest then on hearing the words, "and thou wert grafted in," thou shouldest suppose him to be lacking when compared with the natural branch, see how he makes him equal to it by saying, that "with them thou partakest of the root and fatness of the olive:" that is, hast been put into the same noble rank, the same nature.

Romans 11:18 — Homily on Romans 19

"Boast not against the branches." He seems indeed to be comforting the Jew, but points out his vileness and extreme dishonor. And this is why he says not, "boast not," but, "boast not against" do not boast against them so as to sunder them. For it is into their place that ye have been set, and their goods that ye enjoy. Do you observe how he seems to be rebuking the one, while he is sharp upon the other? "But if thou boast," he says, "thou bearest not the root, but the root thee." Now what is this to the branches that are cut off? Nothing. For, as I said before, while seeming to devise a sort of weak shadow of consolation, and in the very midst of his aiming at the Gentile, he gives them a mortal blow; for by saying, "boast not against them," and, "if thou boast, thou bearest not the root," he has shown the Jew that the things done deserved boasting of, even if it was not right to boast, thus at once rousing him and provoking him to faith, and smiting at him, in the attitude of an advocate, and pointing out to him the punishment he was undergoing, and that other men had possession of what were their goods.

Romans 11:19 — Homily on Romans 19

"Thou wilt say then," he goes on, "The branches were broken off that I might be grafted in." Again he establishes, by way of objection, the opposite to the former position, to show that what he said before, he had not said as directly belonging to the subject, but to draw them to him. For it was no longer by their fall that salvation came to the Gentiles, nor was it their fall that was the riches of the world. Nor was it by this that we were saved, because they had fallen, but the reverse. And he shows that the providence in regard to the Gentiles was a main object, even though he seems to put what he says into another form. And the whole passage is a tissue of objections, in which he clears himself of the suspicion of hatred, and makes his language such as will be acceptable.

Romans 11:20 — Homily on Romans 19

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

Romans 11:21 — Homily on Romans 19

"For if God spared not the natural branches," and then he does not say, neither will He spare thee," but "take heed, lest He also spare not thee." So paring away the distasteful from his statement, representing the believer as in the struggle, he at once draws the others to him, and humbles these also.

Romans 11:22 — Homily on Romans 19

"Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in His goodness: otherwise thou also shalt be cut off." And he does not say, Behold thy well doing, behold thy labors, but, "Behold the goodness of God" toward man, to show that the whole comes of grace from above, and to make us tremble. For this reason for boasting should make thee to fear. Since the Lord hath been good unto thee, do thou therefore fear. For the blessings do not abide by thee unmovable if thou turnest listless, as neither do the evils with them, if they alter; "For thou also," he says, "unless thou continue in the faith, wilt be cut off."

Romans 11:23 — Homily on Romans 19

"And they also, if they abide not in unbelief, shall be grafted in." For it was not God that cut them off, but they have broken themselves off and fallen, and he did well to say have broken themselves off. For He hath never yet so cast them off, though they have sinned so much and so often. You see what a great thing a man's free choice is, how great the efficacy of the mind is. For none of these things is immutable, neither thy good nor his evil. You see too how he raises up even him in his despondency, and humbles the other in his confidence; and do not thou be faint at hearing of severity, nor thou be confident at hearing of goodness. The reason why He cut thee off in severity was, that thou mightest long to come back. The reason why He showed goodness to thee was, that thou mightest continue in (he does not say the faith, but) His goodness, that is, if thou do things worthy of God's love toward man. For there is need of something more than faith.

Romans 11:24 — Homily on Romans 19

"For God is able," he says, "to graft them in again," since He doeth things beyond expectation. But if thou wishest for things to be in order, and reasons to be consecutive, you have from yourselves a demonstration which more than meets your wants. "For if thou wert cut out of the olive tree, which is wild by nature, and were grafted contrary to nature into a good olive tree, how much more shall these, which be the natural branches, be grafted into their own olive tree." If then faith was able to do what was contrary to nature, much more will it that which is according to nature. For if this person, who was cut off from those by nature his fathers, came contrary to nature unto Abraham, much more wilt thou be able to recover thine own. For the Gentile's evil lot is according to nature (he being by nature a wild olive), and the good contrary to nature (it being contrary to nature for him to be grafted into Abraham), but thy lot on the contrary is the good by nature. For it is not upon another root, as the Gentile, but on thine own that thou art to be fixed if thou art minded to come back. What then dost thou deserve, when after the Gentile had been able to do what was contrary to nature, thou art not able to do that which is according to nature, but hast given up even this? Then as he had said "contrary to nature," and, "wert grafted in," that you may not suppose the Jew to have the advantage, he again corrects this by saying that he also is grafted in. "How much more shall these," says he, "which be the natural branches be grafted into their own olive-tree?" And again, "God is able to graft them in." And before this he says, that if they "abide not still in unbelief, they shall be also grafted in." And when you hear that he keeps speaking of "according to nature," and "contrary to nature," do not suppose that he means the nature that is unchangeable, but he tells us in these words of the probable and the consecutive, and on the other hand of the improbable. For the good things and the bad are not such as are by nature, but by temper and determination alone.

Romans 11:25 — Homily on Romans 19

"For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise your own conceits." Meaning by mystery here, that which is unknown and unutterable, and hath much of wonder and much of what one should not expect about it. As in another passage too he says, "Behold, I tell you a mystery. We shall not all sleep, but we shall all be changed." What then is the mystery? "That blindness in part hath happened unto Israel." Here again he levels a blow at the Jew, while seeming to take down the Gentile. But his meaning is nearly this, and he had said it before, that the unbelief is not universal, but only "in part." As when he says, "But if any hath caused grief, he hath not grieved me, but in part": And so here too he says what he had said above, "God hath not cast off His people whom He foreknew": and again, "What then? Have they stumbled that they should fall? God forbid": This then he says here also; that it is not the whole people that is pulled up, but many have already believed, and more are likely to believe.

Romans 11:26 — Homily on Romans 19

"There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." This then he says here also; that it is not the whole people that is pulled up, but many have already believed, and more are likely to believe. Then as he had promised a great thing, he adduces the prophet in evidence, speaking as follows. Now it is not for the fact of a blindness having happened that he quotes the passage (for every one could see that), but that they shall believe and be saved, he brings Isaiah to witness, who crieth aloud and saith, "There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." (Is. lix. 20.) Then to give the mark that fixes its sense to salvation, to prevent any one from drawing it aside and attaching it to times gone by...

Romans 11:27 — Homily on Romans 19

"For this is my covenant unto them, when I shall take away their sins." Not when they are circumcised, not when they sacrifice, not when they do the other deeds of the Law, but when they attain to the forgiveness of sins. If then this hath been promised, but has never yet happened in their case, nor have they ever enjoyed the remission of sins by baptism, certainly it will come to pass.

Romans 11:28 — Homily on Romans 19

"As concerning the Gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes." That the Gentile then might not be puffed up, and say, "I am standing, do not tell me of what would have been, but what has been," he uses this consideration to bring him down, and says, "As concerning the Gospel, they are enemies for your sakes." For when you were called they became more captious. Nevertheless God hath not even now cut short the calling of you, but He waiteth for all the Gentiles that are to believe to come in, and then they also shall come. Then he does them another kind favor, by saying, "As touching election, they are beloved for the fathers sakes." And what is this? for wherein they are enemies, punishment is theirs: but wherein they are beloved, the virtue of their ancestors has no influence on them, if they do not believe. Nevertheless, as I said, he ceaseth not to solace them with words, that he may bring them over.

Romans 11:29 — Homily on Romans 19

"For the gifts and calling of God are without repentance." And even this is not all he says to solace them, for he uses what had already come about. And what came in of consequence, that he states as chiefly intended.

Romans 11:30-32 — Homily on Romans 19

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

Romans 11:33 — Homily on Romans 19

"Oh, the depth of the riches, both of the wisdom and knowledge of God! How unsearchable are His judgments!" Here after going back to former times, and looking back to God's original dispensation of things whereby the world hath existed up to the present time, and having considered what special provision He had made for all occurrences, he is stricken with awe, and cries aloud, so making his hearers feel confident that certainly that will come to pass which he saith. For he would not have cried aloud and been awe-struck, unless this was quite sure to come to pass. That it is a depth then, he knows: but how great, he knows not. For the language is that of a person wondering, not of one that knew the whole. But admiring and being awe-struck at the goodliness, so far forth as in him lay, he heralds it forth by two intensitive words, riches and depth, and then is awestruck at His having had both the will and the power to do all this, and by opposites effecting opposites. "How unsearchable are His judgments." For they are not only impossible to be comprehended, but even to be searched. "And His ways past finding out;" that is, His dispensations for these also are not only impossible to be known, but even to be sought into. For even I, he means, have not found out the whole, but a little part, not all. For He alone knoweth His own clearly.

Romans 11:34-35 — Homily on Romans 19

"For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again?" What he means is nearly this: that though He is so wise, yet He has not His Wisdom from any other, but is Himself the Fountain of good things. And though He hath done so great things, and made us so great presents, yet it was not by borrowing from any other that He gave them, but by making them spring forth from Himself; nor as owing any a return for having received from him, but as always being Himself the first to do the benefits; for this is a chief mark of riches, to overflow abundantly, and yet need no aid.

Romans 11:36 — Homily on Romans 19

"For of Him, and through Him, and to Him, are all things." Himself devised, Himself created, Himself worketh together. For He is rich, and needeth not to receive from another. And wise, and needeth no counsellor. Why speak I of a counsellor? To know the things of Him is no one able, save Himself alone, the Rich and Wise One. For it is proof of much riches that He should make them of the Gentiles thus well supplied; and of much wisdom that He should constitute the inferiors of the Jews their teachers. Then as he was awe-struck he offers up thanksgiving also in the word, "To Whom be glory forever. Amen." For when he tells of any great and unutterable thing of this kind, he ends in wonder with a doxology. And this he does in regard to the Son also. For in that passage also he went on to the very same thing that he does here. "Of whom is Christ according to the flesh, Who is over all God blessed forever. Amen."

Romans 12:1 — Homily on Romans 20

After discoursing at large upon the love of God toward man, and pointing out His unspeakable concern for us, and unutterable goodness, which cannot even be searched into, he next puts it forward with a view of persuading those who have received the benefit to exhibit a conversation worthy of the gift. And though he is so great and good a person, yet he does not decline beseeching them, and that not for any enjoyment he was likely to get himself, but for that they would have to gain. And why wonder that he does not decline beseeching, where he is even putting God's mercies before them? For since, he means, it is from this you have those numberless blessings, from the mercies of God, reverence them, be moved to compassion by them. For they themselves take the attitude of suppliants, that you would show no conduct unworthy of them. I entreat you then, he means, by the very things through which ye were saved. As if any one who wished to make a person, who had had great kindnesses done him, show regard, was to bring him the benefactor himself as a suppliant. And what dost thou beseech? let me hear. "That ye would present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." For when he had said sacrifice, to prevent any from thinking he bade them kill themselves, he forthwith added "living." Then to distinguish it from the Jewish, he calls it "holy, acceptable to God, your reasonable service." For theirs was a material one, and not very acceptable either. Since He saith, "Who hath required this at your hands?" And in sundry other passages He clearly throws them aside. For it was not this, but this with the other, that He looked to have presented. Wherefore he saith, "The sacrifice of praise shall glorify Me." And again, "I will praise the name of my God with a song, and this shall please him better than a bullock that putteth forth horns and hoofs." And so in another place He rejects it, and says, "Shall I eat the flesh of bulls, or drink goat's blood?" and proceeds with, "Offer unto God a sacrifice of praise, and pay thy vows unto the Most High." So Paul also here bids us "present our bodies a living sacrifice." And how is the body, it may be said, to become a sacrifice? Let the eye look upon no evil thing, and it hath become a sacrifice; let thy tongue speak nothing filthy, and it hath become an offering; let thine hand do no lawless deed, and it hath become a whole burnt offering. Or rather this is not enough, but we must have good works also: let the hand do alms, the mouth bless them that cross one, and the hearing find leisure evermore for lections of Scripture. For sacrifice allows of no unclean thing: sacrifice is a first-fruit of the other actions. Let us then from our hands, and feet, and mouth, and all other members, yield a first-fruit unto God. Such a sacrifice is well pleasing, as that of the Jews was even unclean, for, "their sacrifices," it says, "are unto them as the bread of mourning." Not so ours. That presented the thing sacrificed dead: this maketh the thing sacrificed to be living. For when we have mortified our members, then we shall be able to live. For the law of this sacrifice is new, and so the sort of fire is a marvellous one. For it needeth no wood or matter under it; but our fire liveth of itself, and doth not burn up the victim, but rather quickeneth it. This was the sacrifice that God sought of old. Wherefore the Prophet saith, "The sacrifice of God is a broken spirit." And the three Children offer this when they say, "At this time there is neither prince, or prophet, or leader, or burnt offering, or place to sacrifice before Thee, and to find mercy. Nevertheless, in a contrite heart and an humble spirit let us be accepted." And observe how great the exactness wherewith he useth each word. For he does not say, offer your bodies as a sacrifice, but "present" them, as if he had said, never more have any interest in them. Ye have given them up to another. For even…

Romans 12:2 — Homily on Romans 20

"And be not fashioned after this world; but be ye transformed by the renewing of your mind." For the fashion of this world is grovelling and worthless, and but for a time, neither bath ought of loftiness, or lastingness, or straightforwardness, but is wholly perverted. If then thou wouldest walk upright, figure not thyself after the fashion of this life present. For in it there is nought abiding or stable. And this is why he calls it a fashion; and so in another passage, "the fashion of this world passeth away." For it hath no durability or fixedness, but all in it is but for a season; and so he calls it this age, hereby to indicate its liableness to misfortune, and by the word fashion its unsubstantialness. For speak of riches, or of glory, or beauty of person, or of luxury, or of whatever other of its seemingly great things you will, it is a fashion only, not reality, a show and a mask, not any abiding substance. But "be not thou fashioned after this, but be transformed," he says, "by the renewing of your mind." He says not change the fashion, but "be transformed", to show that the world's ways are a fashion, but virtue's not a fashion, but a kind of real form, with a natural beauty of its own, lacking not the trickeries and fashions of outward things, which no sooner appear than they go to nought. For all these things, even before they come to light, are dissolving. If then thou throwest the fashion aside, thou wilt speedily come to the form. For nothing is more strengthless than vice, nothing so easily wears old. Then since it is likely that being men they would sin every day, he consoles his hearer by saying, "renew thyself" from day to day. This is what we do with houses, we keep constantly repairing them as they wear old, and so do thou unto thyself. Hast thou sinned to-day? hast thou made thy soul old? despair not, despond not, but renew it by repentance, and tears, and confession, and by doing of good things. And never fail of doing this. And how are we to do this? "That ye may prove what is that good, and acceptable, and perfect will of God." Either he means by this, be renewed, that ye may learn what is more expedient for you, and what the will of God. Or rather, that ye can get so renewed if ye learn the things expedient, and what God may will. For if thou see this, and know how to distinguish the nature of things, thou art in possession of the whole way of virtue. And who, it may be said, is ignorant of what is expedient, and what is the will of God? They that are flurried with the things of this world, they that deem riches an enviable thing, they that make light of poverty, they that follow after power, they that are gaping after outward glory, they that think themselves great men when they raise fine houses, and buy costly sepulchres, and keep herds of slaves, and carry a great swarm of eunuchs about with them; these know not what is expedient for them, or what the will of God is. For both of these are but one thing. For God willeth what things are expedient for us, and what God willeth, that is also expedient for us. What then are the things which God willeth? to live in poverty, in lowliness of mind, in contempt of glory; in continency, not in self-indulgence; in tribulation, not in ease; in sorrow, not in dissipation and laughter; in all the other points whereon He hath given us laws. But the generality do even think these things of ill omen; so far are they from thinking them expedient, and the will of God. This then is why they never can come near even to the labors for virtue's sake. For they that do not know so much even as what virtue may be, but reverence vice in its place, and take unto their bed the harlot instead of the modest wife, how are they to be able to stand aloof from the present world? Wherefore we ought above all to have a correct estimate of things, and even if we do not follow after virtue, to praise virtue, and even if we do not avoid vice, to stigmatize vice, that so far we may have…

Romans 12:3 — Homily on Romans 20

"For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith." After saying above, "I beseech you by the mercies," here he says again, "by the grace." Observe the teacher's lowliness of mind, observe a spirit quite subdued! He means to say that he is in no respect worthy to be trusted in such an exhortation and counsel. But at one time he takes the mercies of God along with him, at another His grace. It is not my word, he would say, that I am speaking, but one from God. And he does not say, For I say unto you by the wisdom of God, or, for I say unto you by the Law given of God, but, "by the grace," so reminding them continually of the benefits done them, so as to make them more submissive, and to show that even on this account, they were under an obligation to obey what is here said. "To every man that is among you." Not to this person and to that merely, but to the governor and to the governed, to the slave and to the free, to the unlearned and to the wise, to the woman and to the man, to the young and to the old. For the Law is common to all as being the Lord's. And by this he likewise makes his language inoffensive, setting the lessons he gives to all, even to such as do not come under them, that those who do come under them may with more willingness accept such a reproof and correction. And what dost thou say? Let me hear. "Not to think more highly than he ought to think." Here he is bringing before us the mother of good deeds, which is lowliness of mind, in imitation of his own Master. For as He, when He went up into the mountain, and was going to give a tissue of moral precepts, took this for his first beginning, and made this the foundation, in the words, "Blessed are the poor in spirit"; so Paul too, as he has now passed from the doctrinal parts to those of a more practical kind, has taught us virtue in general terms, by requiring of us the admirable sacrifice; and being on the point of giving a more particular portrait of it, he begins from lowliness of mind as from the head, and tells us, "not to think more highly of one's self than one ought to think," (for this is His will), "but to think soberly." But what he means is about this. We have received wisdom not that we should use it to make us haughty, but to make us sober-minded. And he does not say in order to be lowly in mind, but in order to sobriety, meaning by sobriety here not that virtue which contrasts with lewdness, nor the being free from intemperance, but being sober and healthful in mind. And the Greek name of it means keeping the mind safe. To show then that he who is not thus modest, cannot be sober either, that is, cannot be staid and healthful minded (because such an one is bewildered, and out, of his wits, and is more crazed than any madman), he calls lowliness of mind, soberness of mind. "According as God hath dealt to every man the measure of faith." For since having gifts given them had made many unreasonably elated, both with these and with the Corinthians, see how he lays open the cause of the disease, and gradually removes it. For after saying that we should think soberly, he proceeds, "according as God hath dealt to every man the measure of faith," meaning here the gift by faith: and by using the word "dealt," he solaces him who had the less, and humbles him who had the greater share. For if God dealt it, and it is no achievement of thine, why think highly of thyself? But if any one says that faith here does not mean the gift, this would only the more show that he was humbling the vain boasters. For if that which is the cause of the gift, that faith by which miracles are wrought, be itself from God, on what ground dost thou think highly of thyself? If He had not come, or been incarnate, then the things of faith would not have fared well either. And it is from hence that all the good t…

Romans 12:4-5 — Homily on Romans 21

"For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another." Again he uses the same ensample as he does to the Corinthians, and that to allay the same passion. For great is the power of the medicine, and the force of this illustration for the correcting of this disease of haughtiness. Why (he means) dost thou think highly of thyself? Or why again does another utterly despise himself? Are we not all one body, both great and small? When then we are in the total number but one, and members one of another, why dost thou by thy haughtiness separate thyself? Why dost thou put thy brother to shame? For as he is a member of thee, so art thou also of him. And it is on this score that your claims to honor are so equal. For he has stated two things that might take down their haughty spirit: one that we are members one of another, not the small of the great only, but also the great of the small; and another, that we are all one body. Or rather there are three points, since he shows that the gift was one of grace. "Therefore be not high-minded." For it was given thee of God; thou didst not take it, nor find it even. Hence too, when he touches upon the gifts, he does not say that one received more, and another less, but what? different. For his words are, "having then gifts," not less and greater, but, "differing." And what if thou art not appointed to the same office, still the body is the same. And beginning with gifts, he ends with a good deed; and so after mentioning prophecy, and ministry, and the like, he concludes with mercy, diligence, and succor. Since then it was likely that some would be virtuous, yet not have prophecy, he shows how that this too is a gift, and a much greater one than the other (as he shows in the Epistle to the Corinthians), and so much the greater, as that one has a reward, the other is devoid of a recompense. For the whole is matter of gift and grace.

Romans 12:6 — Homily on Romans 21

"Having then gifts differing according to the grace of God that is given unto us, whether prophecy, let us prophesy according to the proportion of faith." Since then he had sufficiently comforted them, he wishes also to make them vie with each other, and labor more in earnest, by showing that it is themselves that give the grounds for their receiving more or less. For he says indeed that it is given by God (as when he says, "according as God hath dealt to every man the measure of faith;" and again, "according to the grace given unto us") that he may subdue the haughty. But he says also that the beginnings lie with themselves, to rouse the listless. And this he does in the Epistle to the Corinthians also, to produce both these emotions. For when he saith, "covet earnestly the gifts," he shows that they were themselves the cause of the differences in what was given. But when he says, "Now all these things worketh one and the selfsame Spirit, dividing to every man severally as he will", he is proving that those who have received it ought not to be elated, so using every way open to him to allay their disorder. And this he does here also. And again, to rouse those who have fallen drowsy, he says, "Whether prophecy, let us prophesy according to the proportion of faith." For though it is a grace, yet it is not poured forth at random, but framing its measure according to the recipients, it letteth as much flow as it may find the vessel of faith that is brought to be capable of.

Romans 12:7 — Homily on Romans 21

"Or ministry, let us wait on our ministering." Here he names a comprehensive thing. For the Apostleship even is called a ministry, and every spiritual work is a ministry. This is indeed a name of a peculiar office (viz. the diaconate); however, it is used in a general sense. "Or he that teacheth, on teaching." See with what indifference he places them, the little first and the great afterwards, again giving us the same lesson, not to be puffed up or elated.

Romans 12:8 — Homily on Romans 21

"Or he that exhorteth, on exhortation." And this is a species of teaching too. For "if ye have any word of exhortation," it says, "speak unto the people." Then to show that it is no great good to follow after virtue unless this is done with the proper rule, he proceeds, "He that giveth, let him do it with simplicity." For it is not enough to give, but we must do it with munificence also, for this constantly answereth to the name of simplicity. Since even the virgins had oil, still, since they had not enough, they were cast out from everything. "He that defendeth, with diligence;" for it is not enough to undertake the defence. "He that showeth mercy, with cheerfulness." For it is not enough to show mercy, but it behooves us to do it with a largeness and an ungrudging spirit, or rather not with an ungrudging, but even with a cheerful and rejoicing one, for not grudging does not amount to rejoicing. And this same point, when he is writing to the Corinthians also, he insisted very strongly upon. For to rouse them to such largeness he said, "He that soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully." But to correct their temper he added, "Not grudgingly or of necessity." For both the shower of mercy ought to have, both ungrudgingness and pleasure. And why dost thou bemoan thyself of giving alms? Why dost thou grieve at showing mercy, and lose the advantage of the good deed? For if thou grievest thou dost not do mercy, but art cruel and inhuman. For if thou grievest, how shalt thou be able to raise up him that is in sorrow? For it is much if he suspects no ill, even, when thou art giving with joyfulness. For since nothing seems to men such a disgrace as to be receiving from others, unless by an exceedingly cheerful look thou removest the suspicion, and showest that thou art receiving rather than giving, thou wilt even cast down the receiver rather than raise him up. This is why he says, "He that showeth mercy, with cheerfulness." For who that is receiving a kingdom, is of sad countenance? Who that is receiving pardon for his sins continueth of dejected look? Mind not then the expenditure of the money; but the increase that comes of that expenditure. For if he that soweth rejoiceth though sowing with uncertainty of return, much more should he do so that farms the Heaven. For in this way, even though thou give but little, thou wilt be giving much; even as how much soever thou givest with a sad countenance, thou wilt have made thy much a little. Thus the widow outweighed many talents by the two mites, for her spirit was large. And how is it possible, it may be said, for one that dwells with poverty in the extreme, and empties forth his all, to do this with a ready mind? Ask the widow, and thou wilt hear the way, and wilt know that it is not poverty that makes narrow circumstances, but the temper of a man that effects both this and its opposite. For it is possible even in poverty to be munificent, and in riches to be niggardly. Hence in giving he looks for simplicity, and in showing mercy for cheerfulness, and in patronizing for diligence. For it is not with money only that he wishes us to render every assistance to those in want, but both with words, and deeds, and in person, and in every other way. And after mentioning the chief kind of aiding, that which lies in teaching, namely, and that of exhorting (for this is a more necessary kind, in that it nurtures the soul), he proceeds to that by way of money, and all other means; then to show how these may be practised aright, he bringeth in the mother of them, love.

Romans 12:9 — Homily on Romans 21

"Let love be without dissimulation," he says. If thou hast this, thou wilt not perceive the loss of thy money, the labor of thy person, the toil of thy words, thy trouble, and thy ministering, but thou wilt bear all courageously, whether it be with person, or money, or word, or any other thing whatsover, that thou art to assist thy neighbor. As then he doth not ask for giving only, but that with simplicity, nor aiding, but that with diligence, nor alms, but that with cheerfulness; so even love too he requires not alone, but that without dissimulation. Since this is what love is. And if a man have this, everything else follows. For he that showeth mercy does so with cheerfulness (for he is giving to himself): and he that aideth, aideth with diligence; for it is for himself he is aiding: and he that imparteth doth this with largeness; for he is bestowing it on himself. Then since there is a love even for ill things, such as is that of the intemperate, that of those who are of one mind for money, and for plunder's sake, and for revels and drinking clubs, he clears it of all these, by saying, "Abhor that which is evil." And he does not speak of refraining from it, but of hating it, and not merely hating it, but hating it exceedingly. For this word "apo" is often of intensive force with him, as where he speaks of "earnest expectation, looking out for," "redemption." For since many who do not evil things still have a desire after them, therefore he says, "Abhor." For what he wants is to purify the thought, and that we should have a mighty enmity, hatred and war against vice. For do not fancy, he means, because I said, "Love one another," that I mean you to go so far as to cooperate even in bad actions with one another; for the law that I am laying down is just the reverse. Since it would have you an alien not from the action only, but even from the inclination towards vice; and not merely an alien from this same inclination, but to have an excessive aversion and hatred of it too. And he is not content with only this, but he also brings in the practice of virtue. "Cleave to that which is good." He does not speak of doing only, but of being disposed too. For this the command to "cleave to" it indicates. So God, when He knit the man to the woman, said, "For he shall cleave to his wife." Then he mentions reasons why we ought to love one another.

Romans 12:10 — Homily on Romans 21

"Be kindly affectioned one to another with brotherly love." Ye are brethren, he means, and have come of the same pangs. Hence even on this head you ought to love one another. And this Moses said to those who were quarrelling in Egypt, "Ye are brethren, why do ye wrong one to another?" When then he is speaking of those without, he says, "If it be possible, as much as in you lieth, live peaceably with all men." But when he is speaking of his own, he says, "Be kindly affectioned one to another with brotherly love." For in the other case he requires abstinence from quarrelling, and hatred, and aversion: but here loving too, and not merely loving, but the loving of relatives. For not only must one's "love be without dissimulation," but intense also, and warm, and glowing. Because, to what purpose would you love without fraud, and not love with warmth? Whence he says, "kindly affectioned one towards another, that is, be friends, and warm ones too. Do not wait to be loved by another, but leap at it thyself, and be the first to begin it. For so wilt thou reap the wages of his love also. Having mentioned the reason then why we ought to love one another, he tells us also the way in which the affection may grow unchangeable. Whence he proceeds, "In honor preferring one another." For this is the way that affection is produced, and also when produced abideth. And there is nothing which makes friends so much, as the earnest endeavor to overcome one's neighbor in honoring him. For what he had mentioned before comes of love, and love of honor, as honor does too of love. Then that we may not honor only, he looks for something besides...

Romans 12:11 — Homily on Romans 21

"Not backward in zeal." For this also gendereth love when with honor we also show a readiness to protect: as there is nothing that makes men beloved so much as honor and forethought. For to love is not enough, but there must be this also: or rather this also comes of loving, as also loving has its warmth from this, and they are confirmative one of another. For there are many that love in mind, yet reach not forth the hand. And this is why he uses every means to build up love. And how are we to become "not backward in zeal?" "Fervent in spirit." See how in every instance he aims after higher degrees; for he does not say "give" only, but "with largeness;" nor "rule," but do it "with diligence;" nor "show mercy," but do it "with cheerfulness;" nor "honor," but "prefer one another;" nor "love," but do it "without dissimulation;" nor refrain from "evil" things, but "hate" them; nor hold to "what is good," but "cleave" to it; nor "love," but to do it "with brotherly affection;" nor be zealous, but be so without backwardness; nor have the "Spirit," but have it "fervent," that is, that ye may be warm and awakened. For if thou hast those things aforesaid, thou wilt draw the Spirit to thee. And if This abide with thee, It will likewise make thee good for those purposes, and all things will be easy from the Spirit and the love, while thou art made to glow from both sides. Dost thou not see the bulls that carry a flame upon their back, how nobody is able to withstand them? So thou also wilt be more than the devil can sustain, if thou takest both these flames. "Serving the Lord." For it is possible to serve God in all these ways; in that whatever thou doest to thy brother passes on to thy Master, and as having been Himself benefited, He will reckon thy reward accordingly. See to what height he has raised the spirit of the man that worketh these things! Then to show how the flame of the Spirit might be kindled...

Romans 12:12 — Homily on Romans 21

"Rejoicing in hope, patient in tribulation, continuing instant in prayer." For all these things are fuel for that fire. For when he had required the expenditure of money and the labor of the person, and ruling, and zeal, and teaching, and other laborious occupations, he again supplies the wrestler with love, with the Spirit, through hope. For there is nothing which makes the soul so courageous and venturesome for anything as a good hope. Then even before the good things hoped for, he gives another reward again. For since hope is of things to come, he says, "patient in tribulation." And before the things to come, in this life present thou wilt gain a great good from tribulation, that of becoming hardy and tried. And after this he affords them another help, when he says, "continuing instant in prayer." When therefore love maketh things easy, and the Spirit assisteth, and hope lighteneth, and tribulation maketh thee tried and apt for bearing everything nobly, and thou hast along with these another very great weapon, to wit, "prayer" and the aidances that come of prayer, what further grievousness can there be in what he is enjoining? Surely none. You see how in every way he gives the wrestler firm footing and shows that the injunctions are perfectly easy. Consider again how he vindicates almsgiving, or rather not almsgiving absolutely, but that to the saints. For above when he says, "he that showeth mercy with cheerfulness," he makes us open-handed to everybody. Here, however, it is in behalf of the faithful that he is speaking.

Romans 12:13 — Homily on Romans 21

"Sharing with the necessity of the saints." He does not say, Bestow upon, but "share with the necessity of the saints," to show that they receive more than they give, that it is a matter of merchandise, because it is a community. Do you bring in money? They bring you in boldness toward God. "Given to hospitality." He does not say doing it, but "given" to it, so to instruct us not to wait for those that shall ask it, and see when they will come to us, but to run to them, and be given to finding them. Thus did Lot, thus Abraham. For he spent the whole day upon it, waiting for this goodly prey, and when he saw it, leaped upon it, and ran to meet them, and worshipped upon the ground, and said, "My Lord, if now I have found favor in Thy sight, pass not away from Thy servant." Not as we do, if we happen to see a stranger or a poor man, knitting our brows, and not deigning even to speak to them. And if after thousands of entreaties we are softened, and bid the servant give them a trifle, we think we have quite done our duty. But he did not so, but assumed the fashion of a suppliant and a servant, though he did not know who he was going to take under his roof. But we, who have clear information that it is Christ Whom we take in, do not grow gentle even for this. But he both beseeches, and entreats, and falls on his knees to them, yet we insult those that come to us. And he indeed did all by himself and his wife, whereas we do it not even by our attendants. But if you have a mind to see the table that he set before them, there too you will see great bounteousness, but the bounteousness came not from excess of wealth, but of the riches of a ready will. Yet how many rich persons were there not then? Still none did anything of the kind. How many widows were there in Israel? Yet none showed hospitality to Elijah. How many wealthy persons again were there not in Elisha's day? But the Shunamite alone gathered in the fruits of hospitality; as did Abraham also, whom beside his largeness and ready mind it is just especially to admire, on this ground, that when he had no knowledge who they were that had come, yet he so acted. Do not thou then be curious either: since for Christ thou dost receive him. And if thou art always so scrupulous, many a time wilt thou pass by a man of esteem, and lose thy reward from him. And yet he that receiveth one that is not of esteem, hath no fault found with him, but is even rewarded. For "he that receiveth a prophet in the name of a prophet, shall receive a prophet's reward." But he who out of this ill-timed scrupulousness passeth one that should be admired, shall even suffer punishment. Do not then busy thyself with men's lives and doings. For this is the very extreme of niggardliness, for one loaf to be exact about a man's entire life. For if this person be a murderer, if a robber, or what not, does he therefore seem to thee not to deserve a loaf and a few pence? And yet thy Master causeth even the sun to rise upon him! And dost thou judge him unworthy of food even for a day?

Romans 12:14 — Homily on Romans 22

"Bless them which persecute you; bless, and curse not." After teaching them how they ought to be minded towards one another, and after joining the members closely into one, he next proceeds to lead them forth to the battle without, which he makes easier as from this point. For as he who hath not managed things well with those of his own side, will find more difficulty in arranging affairs with strangers, so he, that has practised himself duly among these, will with the more ease have the advantage of those without also. Hence then Paul also as he goes on in his journey, after the one places the other, and says, "Bless them that persecute you." He did not say, be not spiteful or revengeful, but required something far better. For that a man that was wise might do, but this is quite an angel's part. And after saying "bless," he proceeds, "and curse not," lest we should do both the one and the other, and not the former only. For they that persecute us are purveyors of a reward to us. But if thou art sober-minded, there will be another reward after that one, which thou wilt gain thyself. For he will yield thee that for persecution, but thou wilt yield thyself the one from the blessing of another, in that thou bringest forth a very great sign of love to Christ. For as he that curseth his persecutor, showeth that he is not much pleased at suffering this for Christ, thus he that blesseth showeth the greatness of his love. Do not then abuse him, that thou thyself mayest gain the greater reward, and mayest teach him that the thing is matter of inclination, not of necessity, of holiday and feast, not of calamity or dejection. For this cause Christ Himself said, "Rejoice when men speak all manner of evil against you falsely." Hence too it was that the Apostles returned with joy not from having been evil spoken of only, but also at having been scourged. For besides what I have mentioned, there will be another gain, and that no small one, that you will make, both the abashing of your adversaries hereby, and instructing of them by your actions that you are travelling to another life; for if he see thee joyous, and elevated, from suffering ill, he will see clearly from the actions that thou hast other hopes greater than those of this life. So that if thou dost not so, but weepest and lamentest, how is he to be able to learn from that thou art tarrying for any other life? And besides this, thou wilt compass yet another thing. For provided he see thee not vexed at the affronts done thee, but even blessing him, he will leave harassing thee. See then how much that is good comes from this, both a greater reward for thyself and a less temptation, and he will forbear persecuting thee, and God too will be glorified: and to him that is in error thy endurance will be instruction in godliness. For this reason it was not those that insult us only, but even those that persecute us and deal despitefully with us, that he bade us requite with the contrary. And now he orders them to bless, but as he goes on, he exhorts them to do them good in deeds also.

Romans 12:15 — Homily on Romans 22

"Rejoice with them that do rejoice, and weep with them that weep." Since it is possible to bless and not to curse, and yet not to do this out of love, he wishes us to be penetrated with the warmth of friendship throughout. And this is why he goes on in these words, that we are not only to bless, but even feel compassion for their pains and sufferings, whenever we happen to see them fallen into trouble. Yes, it will be said, but to join in the sorrows of mourners one can see why he ordered them, but why ever did he command them the other thing, when it is no such great matter? Aye, but that requires more of a high Christian temper, to rejoice with them that do rejoice, than to weep with them that weep. For this nature itself fulfils perfectly: and there is none so hard-hearted as not to weep over him that is in calamity: but the other requires a very noble soul, so as not only to keep from envying, but even to feel pleasure with the person who is in esteem. And this is why he placed it first. For there is nothing that ties love so firmly as sharing both joy and pain one with another. Do not then, because thou art far from difficulties thyself, remain aloof from sympathizing too. For when thy neighbor is ill-treated, thou oughtest to make the calamity thine own. Take share then in his tears, that thou mayest lighten his low spirits. Take share in his joy, that thou mayest make the joy strike deep root, and fix the love firmly, and be of service to thyself rather than to him in so doing, by thy weeping rendering thyself merciful, and by thy feeling his pleasure, purging thyself of envy and grudging. And let me draw your attention to Paul's considerateness. For he does not say, Put an end to the calamity, lest thou shouldest say in many cases that it is impossible: but he has enjoined the easier task, and that which thou hast in thy power. For even if thou art not able to remove the evil, yet contribute tears, and thou wilt take the worst half away. And if thou be not able to increase a man's prosperity, contribute joy, and thou wilt have made a great addition to it. Therefore it is not abstaining from envy only, but what is a much greater thing that he exhorts us to, namely, joining in the pleasure. For this is a much greater thing than not envying.

Romans 12:16 — Homily on Romans 22

"Be of the same mind one towards another. Mind not high things, but condescend to men of low estate." Here again he insists much upon lowliness of mind, the subject he had started this exhortation with. For there was a probability of their being full of high-mindedness, both on account of their city, and from sundry other causes; he therefore keeps drawing off the morbid matter, and lowers the inflammation. For there is nothing that makes such schisms in the Churches as vanity does. And what does he mean by "Be of the same mind one towards another?" Has a poor man come into thy house? Be like him in thy bearing, do not put on any unusual pompous air on account of thy riches. There is no rich and poor in Christ. Be not then ashamed of him because of his external dress, but receive him because of his inward faith. And if thou seest him in sorrow, do not disdain to comfort him, nor if thou see him in prosperity, feel abashed at sharing his pleasure, and being gladdened with him, but be of the same mind in his case, that thou wouldest be of in thine own. For it says, "Be of the same mind one towards another." For instance, if thou thinkest thyself a great man, therefore think him so likewise. Dost thou suspect that he is mean and little? Well then, pass this same sentence upon thyself, and cast aside all unevenness. And how is this to be? By thy casting aside that reckless temper. Wherefore he proceeds: "Mind not high things, but condescend to men of low estate." That is, bring thyself down to their humble condition, associate with them, walk with them, do not be humbled in mind only, but help them also, and reach forth thy hand to them, not by means of others, but in thine own person, as a father taking care of a child, as the head taking care of the body. As he says in another place, "being bound with them that are in bonds." But here he means by those of low estate not merely the lowly-minded, but those of a low rank, and which one is apt to think scorn of. "Be not wise in your own conceits." This is, do not think that you can do for yourselves. Because the Scripture saith in another place besides, "Woe to them that are wise in their own eyes, and prudent in their own sight." And by this again, he secretly draws off recklessness, and reduces conceit and turgidity. For there is nothing that so elates men and makes them feel different from other people, as the notion that they can do by themselves. Whence also God hath placed us in need one of another, and though thou be wise thou wilt be in need of another: but if thou think that thou art not in need of him, thou wilt be the most foolish and feeble of men. For a man of this sort bares himself of all succor, and in whatever error he may run into, will not have the advantage either of correction or of pardon, and will provoke God by his recklessness, and will run into many errors. For it is the case, aye, and often too, that a wise man does not perceive what is needful, and a man of less shrewdness hits upon somewhat that is applicable. And this happened with Moses and his father-in-law, and with Saul and his servant, and with Isaac and Rebecca. Do not then suppose that you are lowered by needing another man. For this exalts you the more, this makes you the stronger, and the brighter too, and the more secure.

Romans 12:17 — Homily on Romans 22

"Recompense to no man evil for evil." For if thou findest fault with another who plots against thee, why dost thou make thyself liable to this accusation? If he did amiss how comest thou not to shun imitating him? And observe how he puts no difference here but lays down one law for all. For he does not say, "recompense not evil" to the believer, but to "no man," be he heathen, be he contaminated, or what not. "Provide things honest in the sight of all men."

Romans 12:18 — Homily on Romans 22

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

Romans 12:19 — Homily on Romans 22

"Dearly beloved, avenge not yourselves, but rather give place unto wrath. For it is written, Vengeance is mine; I will repay, saith the Lord." Unto what wrath? To the wrath of God. Now since what the injured man desires most to see is, himself having the pleasure of revenge, this very thing he gives him in full measure, that if thou dost not avenge thyself, he means, God will be thy avenger. Leave it then to Him to follow up thy wrongs. For this is the force of "give place unto wrath." Then to give further comfort, he brings the quotation forward also, and after winning him more throughly to himself in this way, he demands more Christian heroism of him.

Romans 12:20-21 — Homily on Romans 22

"If thine enemy hunger, feed him; if he thirst, give him to drink; for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good." Why, he means, am I telling you that you must keep peace for? I even insist upon your doing kindness. For he says, "give him to eat, and give him to drink." Then as the command he gave was a very difficult and a great one, he proceeds: "for in so doing thou shalt heap coals of fire upon his head." And this he said both to humble the one by fear, and to make the other more ready-minded through hope of a recompense. For he that is wronged, when he is feeble, is not so much taken with any goods of his own as with the vengeance upon the person who has pained him. For there nothing so sweet as to see an enemy chastised. What he is longing for, then, that he gives him first, and when he has let the venom go, then he again gives advice of a higher tone, saying, "Be not overcome of evil." For he knew that if the enemy were a very brute, he would not continue an enemy when he had been fed. And if the man injured be of ever so little a soul, still when feeding him and giving him to drink, he will not himself even have any farther craving for his punishment. Hence, out of confidence in the result of the action, he does not simply threaten, but even dwells largely upon the vengeance. For he did not say, "thou shalt take vengeance" but, "thou shalt heap coals of fire upon his head." Then he further declares him victor, by saying, "be not overcome of evil, but overcome evil with good." And he gives a kind of gentle hint, that one is not to do it with that intention, since cherishing a grudge still would be "being overcome of evil." But he did not say it at once, as he did not find it advisable yet. But when he had disburdened the man of his anger, then he proceeded to say, "overcome evil with good." Since this would be a victory. For the combatant is rather then the conqueror, not when he brings himself under to take the blows, but when he withdraws himself, and makes his antagonist waste his strength upon the air. And in this way he will not be struck himself, and will also exhaust the whole of the other's strength. And this takes place in regard to affronts also. For when you do affronts in return, you have the worse, not as overcome by a man, but what is far more disgraceful, by the slavish passion of anger. But if you are silent, then you will conquer, and erect a trophy without a fight, and will have thousands to crown you, and to condemn the slander of falsehood. For he that replies, seems to be speaking in return as if stung. And he that is stung, gives reason to suspect that he is conscious of being guilty of what is said of him. But if you laugh at it, by your laughing you do away with the sentence against you. And if you would have a clear proof of what has been said, ask the enemy himself, when he is most vexed? when you are heated, and insult him in return? or when you laugh at him as he insults you? and you will be told the last rather. For he too is not so much pleased with not being insulted in return, as he is vexed because his abuse was not able to gain any hold upon you. Did you never see men in a passion, how they make no great account of their own wounds, but rush on with much violence, and are worse than very wild boars for seeking the hurt of their neighbor, and look to this alone, and are more given to this than to being on their guard against getting harmed? When therefore thou deprivest him of that he desires most, thou bereavest him of everything, by holding him thus cheap, and showing him to be easy to be despised, and a child rather than a man; and thou indeed hast gained the reputation of a wise man, and him dost thou invest with the character of a noisome beast.

Romans 12:20 — Homily on Acts 50

In so doing, says the Scripture, thou shall heap coals of fire on his head. And yet, for all that this is the consequence, it bids us go and be reconciled and do good offices - not that we may heap coals of fire, but that our enemy knowing that future consequence, may be assuaged by the present kindness, that he may tremble, that he may fear our good offices rather than our hostilities, and our friendships rather than our ill designs. For one does not so hurt his hater by showing his resentment as an enemy, as by doing him good and showing kindness. For by his resentment, he has hurt both himself and perhaps the other also in some little degree: but by doing good offices, he has heaped coals of fire on his head. Why then, you will say, for fear of thus heaping coals one ought not to do this but to carry on the enmity to greater lengths. By no means: it is not you that cause this, but he with his brutish disposition. For if, when you are doing him good, and honoring him, and offering to be reconciled, he persists in keeping up the enmity, it is he has kindled the fire for himself, he has set his own head on fire; you are guiltless.

Romans 13:1 — Homily on Romans 23

Of this subject he makes much account in other epistles also, setting subjects under their rulers as household servants are under their masters. And this he does to show that it was not for the subversion of the commonwealth that Christ introduced His laws, but for the better ordering of it, and to teach men not to be taking up unnecessary and unprofitable wars. For the plots that are formed against us for the truth's sake are sufficient and we have no need to be adding temptations superfluous and unprofitable. And observe too how well-timed his entering upon this subject is. For when he had demanded that great spirit of heroism, and made men fit to deal either with friends or foes, and rendered them serviceable alike to the prosperous and those in adversity and need, and in fact to all, and had planted a conversation worthy of angels, and had discharged anger, and taken down recklessness, and had in every way made their mind even, he then introduces his exhortation upon these matters also. For if it be right to requite those that injure us with the opposite, much more is it our duty to obey those that are benefactors to us. But this he states toward the end of his exhortation, and hitherto does not enter on these reasonings which I mention, but those only that enjoin one to do this as a matter of debt. And to show that these regulations are for all, even for priests, and monks, and not for men of secular occupations only, he hath made this plan at the outset, by saying as follows: "let every soul be subject unto the higher powers," if thou be an Apostle even, or an Evangelist, or a Prophet, or anything whatsoever, inasmuch as this subjection is not subversive of religion. And he does not say merely "obey," but "be subject." And the first claim such an enactment has upon us, and the reasoning that suiteth the faithful, is, that all this is of God's appointment. "For there is no power," he says, "but of God." What say you? it may be said; is every ruler then elected by God? This I do not say, he answers. Nor am I now speaking about individual rulers, but about the thing in itself. For that there should be rulers, and some rule and others be ruled, and that all things should not just be carried on in one confusion, the people swaying like waves in this direction and that; this, I say, is the work of God's wisdom. Hence he does not say, "for there is no ruler but of God;" but it is the thing he speaks of, and says, "there is no power but of God. And the powers that be, are ordained of God." Thus when a certain wise man saith, "It is by the Lord that a man is matched with a woman" (Prov. xix. 14, LXX.), he means this, God made marriage, and not that it is He that joineth together every man that cometh to be with a woman. For we see many that come to be with one another for evil, even by the law of marriage, and this we should not ascribe to God. But as He said Himself, "He which made them at the beginning, made them male and female, and said, For this cause shall a man leave father and mother, and shall leave to his wife, and they twain shall be one flesh." (Matt. xix. 4, Matt. xix. 5; Gen. ii. 24.) And this is what that wise man meant to explain. For since equality of honor does many times lead to fightings, He hath made many governments and forms of subjection; as that, for instance, of man and wife, that of son and father, that of old men and young, that of bond and free, that of ruler and ruled, that of master and disciple. And why are you surprised in the case of mankind, when even in the body He hath done the same thing? For even here He hath not made all parts of equal honor, but He hath made one less and another greater, and some of the limbs hath He made to rule and some to be ruled. And among the unreasoning creatures one may notice this same principle, as amongst bees, amongst cranes, amongst herds of wild cattle. And even the sea itself is not without this goodly subordination; for there too many of the clans are rang…

Romans 13:2 — Homily on Romans 23

"And they that resist shall receive to themselves damnation." Then to show the gain of the thing after the fear, he uses reasons too to persuade them as follows:

Romans 13:3 — Homily on Romans 23

"For rulers are not a terror to good works, but to the evil." For when he has given a deep wound, and stricken them down, he again uses gentler treatment, like a wise physician, who applies soothing medicines, and he comforts them, and says, why be afraid? why shudder? For does he punish a person that is doing well? Or is he terrible to a person who lives in the practice of virtue? Wherefore also he proceeds, "Wilt thou then not be afraid of the power? Do that which is good, and thou shall have praise of the same." You see how he has made him friends with the ruler, by showing that he even praises him from his throne. You see how he has made wrath unmeaning.

Romans 13:4 — Homily on Romans 23

"For he is the minister of God to thee for good." So far is he from terrifying thee, he says, that he even praises thee: so far from being a hindrance to thee, that he even works with thee. When then thou hast his praise and his succor, how is it that thou art not in subjection to him? For he maketh virtue easier for thee in other ways also, by chastising the wicked, by benefiting and honoring the good, and by working together with the will of God. Whence too he has even given him the name of "Minister." And consider: I give you counsel to be sober-minded, and he, by the laws, speaks the same language. I exhort you not to be rapacious and grasping. And he sits in judgment in such cases, and so is a worker together with us, and an assistant to us, and has been commissioned by God for this end. Hence there are both reasons for reverencing him, both because he was commissioned by God, and because it was for such an object. "But if thou do that which is evil, be afraid." It is not then the ruler that maketh the fear, but our own wickedness. "For he beareth not the sword in vain." You see how he hath furnished him with arms, and set him on guard like a soldier, for a terror to those that commit sin. "For he is the minister of God to execute wrath, a revenger upon him that doeth evil." Now lest you should start off at hearing again of punishment, and vengeance, and a sword, he says again that it is God's law he is carrying out. For what if he does not know it himself? yet it is God that hath so shaped things. If then, whether in punishing, or in honoring, he be a Minister, in avenging virtue's cause, in driving vice away, as God willeth, why be captious against him, when he is the cause of so many good doings, and paves the way for thine too? since there are many who first practised virtue through the fear of God. For there are a duller sort, whom things to come have not such a hold upon as things present. He then who by fear and rewards gives the soul of the majority a preparatory turn towards its becoming more suited for the word of doctrine, is with good reason called "the Minister of God."

Romans 13:5 — Homily on Romans 23

"Wherefore ye must needs be subject, not only for wrath but also for conscience sake." What is the meaning of, "not only for wrath?" It means not only because thou dost resist God by not being subject, nor only because thou art procuring great evils for thyself, both from God and the rulers, but also because he is a benefactor to thee in things of the greatest importance, as he procures peace to thee, and the blessings of civil institutions. For there are countless blessings to states through these authorities; and if you were to remove them, all things would go to ruin, and neither city nor country, nor private nor public buildings, nor anything else would stand, but all the world will be turned upside down, while the more powerful devour the weaker. And so even if some wrath were not to follow man's disobedience, even on this ground thou oughtest to be subject, that thou mayest not seem devoid of conscience and feeling towards the benefactor.

Romans 13:6 — Homily on Romans 23

"For, for this cause pay ye tribute also; for they are God's ministers, attending continually on this very thing." Without going one by one into the benefits done to states by the rulers, as that of good order and peace, the other services, as regarding the soldiery, and those over the public business, he shows the whole of this by a single case. For that thou art benefited by him, he means, thou bearest witness thyself, by paying him a salary. Observe the wisdom and judgment of the blessed Paul. For that which seemed to be burdensome and annoying -the system of imposts-this he turns into a proof of their care for men. What is the reason, he means, that we pay tribute to a king? It is not as providing for us? And yet we should not have paid it unless we had known in the first instance that we were gainers from this superintendence. Yet it was for this that from of old all men came to an agreement that governors should be maintained by us, because to the neglect of their own affairs, they take charge of the public, and on this they spend their whole leisure, whereby our goods also are kept safe. After saying then what the external goods are, he again averts to the former line of argument (for in this way he was more likely to attract the believer to him), and he shows again that this is God's decree, and on it he makes his advice rest finally, in these words, "they are God's ministers." Then to show the pains they take, and their hard life, he proceeds, "Waiting continually upon this very thing." For this is their life, this their business, that thou mayest enjoy peace. Wherefore in another Epistle, he bids them not only be subject, but also "pray" in their behalf. And as showing there too that the advantage was common to all, he adds, "that we may lead a quiet and peaceable life in all things." (1 Tim. ii. 1, 2.) For it is in no small degree that they contribute to the settled state of the present life, by keeping guard, beating off enemies, hindering those who are for sedition in the cities, putting an end to differences among any. For do not tell me of some one who makes an ill use of the thing, but look to the good order that is in the institution itself, and you will see the great wisdom of Him who enacted this law from the first.

Romans 13:7 — Homily on Romans 23

"Render therefore to all their dues; tribute to whom tribute, custom to whom custom, fear to whom fear, honor to whom honor." He still keeps upon the same line, bidding them pay them not money only, but honor and fear. And how is it when he said above, "Wilt thou not be afraid of the power? do that which is good;" that he here says "render fear?" He does it meaning exceeding honor, and not the fear which comes from a bad conscience, which he alluded to before And it is not "give," that he says, but "render" (or "give back"), and then adds to it, the "dues." For it is not a favor that you confer by so doing, since the thing is matter of due. And if you do it not, you will be punished as Obstinate. Do not suppose that you are lowering yourself, and detracting from the dignity of your own philosophy, if you rise up at the presence of a ruler, or if you uncover your head. For if he laid these laws down at that time, when the rulers were Gentiles, much more ought this to be done with them now they are believers. But if you mean to say, that you are entrusted with greater privileges, be informed that this is not thy time. For thou art a stranger and a sojourner. A time will be when thou shalt appear brighter than all. Now thy "life is hid with Christ in God. When Christ shall appear, then shall ye also appear with Him in glory" (Col. iii. 3, 4.) Seek not then in this life of accidents thy change, but even if thou hast to be with fear in a ruler's presence, do not think that this is unworthy thy noble birth. For so God willeth, that the ruler who has his place marked by Him, should have his own power; And when he who is conscious of no evil in himself, stands with fear in the judge's presence, much more will he who doth evil things be affrighted, and thou in this way wilt be the more respected. For it is not from honoring that the lowering of self comes but from dishonoring him. And the ruler will treat thee with greater respect, and he will glorify thy Master owing to this, even if he be an unbeliever.

Romans 13:8 — Homily on Romans 23

"Owe no man anything, but to love one another." Again he has recourse to the mother of good deeds, and the instructress of the things spoken of, who is also productive of every virtue, and says that this is a debt also, not however such as the tribute or the custom, but a continuous one. For he does not wish it ever to be paid off, or rather he would have it always rendered, yet never fully so, but to be always owing. For this is the character of the debt, that one keeps giving and owing always. Having said then how he ought to love, he also shows the gain of it, saying, "For he that loveth another hath fulfilled the Law." And do not, pray, consider even this a favor; for this too is a debt. For thou owest love to thy brother, through thy spiritual relationship. And not for this only, but also because "we are members one of another." And if love leave us, the whole body is rent in pieces. Love therefore thy brother. For if from his friendship thou gainest so much as to fulfil the whole Law, thou owest him love as being benefited by him.

Romans 13:9 — Homily on Romans 23

"For this, Thou shall not commit adultery, Thou shall not kill, Thou shall not steal, Thou shall not bear false witness, and any other commandment, is briefly comprehended in this saying, Thou shalt love thy neighbor as thyself." He does not say merely it is fulfilled, but "it is briefly comprehended," that is, the whole work of the commandments is concisely and in a few words completed. For the beginning and the end of virtue is love. This it has for its root, this for its groundwork, this for its summit. If then it be both beginning and fulfilment, what is there equal to it? But he does not seek love merely, but intense love. For he does not say merely "love thy neighbor" but, "as thyself." Hence also Christ said that "the Law and the Prophets hang upon" it. And in making two kinds of love, see how He has raised this! For after saying that the first commandment is, "Thou shalt love the Lord thy God," He added a second; and He did not stay, but added, "like unto it; Thou shall love thy neighbor as thyself." What can be equal to this love to man, or this gentleness? That when we were at infinite distance from Him, He brings the love to us into comparison with that toward Himself, and says that "is like unto this." Hence then, to put the measures of either as nearly the same, of the one He says, "with all thy heart, and with all thy soul," but of this towards one's neighbor, He says, "as thyself." But Paul said, that when this did not exist even the other was of no great profit to us. As then we, when we are fond of any one, say, if you love him, then you love me; so He also to show this saith, "is like unto it;" and to Peter, "If thou lovest Me, feed My sheep." (John xxi. 16.)

Romans 13:10 — Homily on Romans 23

"Love worketh no ill to his neighbor, therefore love is the fulfilling of the Law." Observe how it has both virtues, abstinence from evils (for it "worketh no ill," he says), and the working of good deeds. "For it is," he says, "the fulfilling (or filling up) of the Law;" not bringing before us instruction only on moral duties in a concise form, but making the accomplishment of them easy also. For that we should become acquainted with things profitable to us was not all that he was careful for (which is the Law's care), but also with a view to the doing of them it brought us great assistance; accomplishing not some part of the commandments, but the whole sum of virtue in us. Let us then love one another, since in this way we shall also love God, Who loveth us. For in the case of men, if you love a man's beloved, he that loveth him is contentious at it. But here He deemeth thee worthy to share His love, and hateth thee when thou sharest not. For man's love is laden with envy and grudging; but God's is free from all passion, whence also He seeketh for those to share His love. For He says, love thou with Me, and then thyself also will I love the more. You see the words of a vehement lover! If thou love My beloved, then will I also reckon Myself to be greatly beloved of thee. For He vehemently desireth our salvation, and this He showed from of old.

Romans 13:11 — Homily on Romans 24

Since he had given them what commands were fitting, he again thrusts them on to the performance of good works, in consideration of what was pressing upon them. For the time of judgment, he means, is at the doors. So too he wrote to the Corinthians also, "The remaining time is short." (1 Cor. vii. 29.) And to the Hebrews again, "For yet a little while, and He that shall come will come, and will not tarry." (Heb. x. 37.) But in those cases it was to cheer those in trouble, and to solace the toils of their closely successive temptations, that he said those things: but in the passage before us he does it to rouse those that are asleep, this language being useful to us for both the purposes: and what is that which he says, "Now it is high time to awake out of sleep?" It is, that near is the Resurrection, near the awful Judgment, and the day that burneth as a furnace, near. Henceforward then we must be free from our listlessness; "for now is our salvation nearer than when we believed." You see how he puts the Resurrection now close by them. For as the time advances, he means, the season of our present life is wasting away, and that of the life to come waxes nearer. If then thou be prepared, and hast done all whatsoever He hath commanded, the day is salvation to thee; but if the contrary, not so. For the present however, it is not upon alarming grounds that he exhorts them, but upon kindly ones, thus also to untie them from their fellow-feeling for the things of this present world. Then since it was not unlikely, that in the beginning of their early endeavors they would be most earnest, in that their desire was then at its full vigor, but that as the time went on, the whole of their earnestness would wither down to nothing; he says that they ought however to be doing the reverse, not to get relaxed as time went on, but to be the more full of vigor. For the nearer the King may be at hand, the more ought they to get themselves in readiness; the nearer the prize is, the more wide awake ought they to be for the contest, since even the racers do this, when they are upon the end of the course, and towards the receiving of the prize, then they rouse themselves up the more. This is why he said, "Now is our salvation nearer than when we believed."

Romans 13:12 — Homily on Romans 24

"The night is far spent, the day is at hand." If then this is upon ending, and the latter is drawing near, let us henceforth do what belongs to the latter, not to the former. For this is what is done in the things of this life. And when we see the night pressing on towards the morning, and hear the swallow twittering, we each of us awake our neighbor, although it be night still. But so soon as it is actually departing, we hasten one another, and say It is day now! and we all set about the works of the day, dressing, and leaving our dreams, and shaking our sleep thoroughly off, that the day may find us ready, and we may not have to begin getting up, and stretching ourselves, when the sunlight is up. What then we do in that case, that let us do here also. Let us put off imaginings, let us get clear of the dreams of this life present, let us lay aside its deep slumber, and be clad in virtue for garments. For it is to point out all this that he says, "Let us therefore cast off the works of darkness, and let us put on the armor of light." Yes, for the day is calling us to battle-array, and to the fight. Yet fear not at hearing of array and arms. For in the case of the visible suit of armor, to put it on is a heavy and abhorred task. But here it is desirable, and worth being prayed for. For it is of Light the arms are! Hence they will set thee forth brighter than the sunbeam, and giving out a great glistening, and they place thee in security: for they are arms, and glittering do they make thee: for arms of light are they! What then, is there no necessity for thee to fight? yea, needful is it to fight, yet not to be distressed and toil. For it is not in fact war, but a solemn dance and feast-day, such is the nature of the arms, such the power of the Commander. And as the bridegroom goes forth with joyous looks from his chamber, so doth he too who is defended with these arms. For he is at once soldier and bridegroom. But when he says, "the day is at hand," he does not even allow it to be but near, but puts it even now beside us. For he says, "Let us walk becomingly, as in the day." For day it already is. And what most people insist upon very much in their exhortations, that he also uses to draw them on, the sense of the becoming. For they had a great regard to the esteem of the multitude. And he does not say, walk ye, but let us walk, so making the exhortation free from anything grating, and the reproof gentle.

Romans 13:13 — Homily on Romans 24

"Not in rioting and drunkenness." Not that he would forbid drinking, but the doing it immoderately; not the enjoying of wine, but doing it to excess. As also the next thing he states likewise with the same measure, in the words, "Not in chambering and wantonness;" for here also he does not prohibit the intercourse of the sexes, but committing fornication. "Not in strife and envying." It is the deadly kind of passions then that he is for extinguishing, lust, namely, and anger. Wherefore it is not themselves only, but even the sources of them that he removes. For there is nothing that so kindles lust, and inflames wrath, as drunkenness, and sitting long at the wine. Wherefore after first saying, "not in rioting and drunkenness," then he proceeded with, "not in chambering and wantonness, not in strife and envying." And even here he does not pause, but after stripping us of these evil garments, hear how he proceeds to ornament us, when he says...

Romans 13:14 — Homily on Romans 24

"But put ye on the Lord Jesus Christ." He no longer speaks of works, but he rouses them to greater things. For when he was speaking of vice, he mentioned the works of it: but when of virtue, he speaks not of works, but of arms, to show that virtue putteth him that is possessed of it into complete safety, and complete brightness. And even here he does not pause, but leading his discourse on to what was greater, a thing far more awestriking; he gives us the Lord Himself for a garment, the King Himself: for he that is clad with Him, hath absolutely all virtue. But in saying, "Put ye on," he bids us be girt about with Him upon every side. As in another place he says, "But if Christ be in you." (Rom. viii. 10.) And again, "That Christ may dwell in the inner man." (Eph. iii. 16, 17.) For He would have our soul to be a dwelling for Himself, and Himself to be laid round about us as a garment, that He may be unto us all things both from within and from without. For He is our fulness; for He is "the fulness of Him that filleth all in all" (Eph. i. 23): and the Way, and the Husband, and the Bridegroom;-for "I have espoused you as a chaste virgin to one husband," (2 Cor. xi. 2): and a root, and drink, and meat, and life;-for he says, "I live, yet not I, but Christ liveth in me;" (Gal. ii. 20) and Apostle, and High-Priest, and Teacher, and Father, and Brother, and Joint-heir, and sharer of the tomb and Cross;-for it says, "We were buried together with Him," and "planted together in the likeness of His Death" (Rom. vi. 4, 5): and a Suppliant;-"For we are ambassadors in Christ's stead" (2 Cor. v. 20): and an "Advocate to the Father;"-for "He also maketh," it says, "intercession for us:" (Rom. viii. 34) and house and inhabitant;-for He says, "He that abideth in Me and I in him" (John xv. 5): and a Friend; for, "Ye are My friends" (John xv. 14): and a Foundation, and Corner-stone. And we are His members and His heritage, and building, and branches, and fellow-workers. For what is there that He is not minded to be to us, when He makes us cleave and fit on to Him in every way? And this is a sign of one loving exceedingly. Be persuaded then, and rousing thee from sleep, put Him on, and when thou hast done so, give thy flesh up to His bridle. For this is what he intimates in saying, "And make not provision for the flesh, to fulfil the lusts thereof." For as he does not forbid drinking, but drinking to excess, not marrying, but doing wantonness; so too he does not forbid making provision for the flesh either, but doing so with a view "to fulfil the lusts thereof," as, for instance, by going beyond necessaries. For that he does bid make provision for it, hear from what he says to Timothy, "Use a little wine for thy stomach's sake, and thine often infirmities." (1 Tim. v. 23.) So here too he is for taking care of it, but for health, and not wantonness. For this would cease to be making provision for it, when you were lighting up the flame, when you were making the furnace powerful. But that you may form a clearer notion what "making provision" for it "to fulfil the lusts thereof" is, and may shun such a provision, just call to mind the drunken, the gluttonous, those that pride themselves in dress, those that are effeminate, them that live a soft and relaxed life, and you will see what is meant. For they do everything not that they may be healthy, but that they may be wanton and kindle desire. But do thou, who hast put on Christ, prune away all those things, and seek for one thing only, to have thy flesh in health. And to this degree do make provision for it, and not any further, but spend all thy industry on the care of spiritual things. For then you will be able to rouse yourself out of this sleep, without being weighed down with these manifold desires. For the present life is a sleep, and the things in it are no way different from dreams. And as they that are asleep often speak and see things other than healthful, so do we also, or rather we see…

Romans 14:1-2 — Homily on Romans 25

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

Romans 14:3 — Homily on Romans 25

"Let not him that eateth, despise him that eateth not." He does not say, let him alone, nor does he say, do not blame him, nor yet, do not set him right; but do not reproach him, do not "despise" him, to show they were doing a thing perfectly ridiculous. But of this he speaks in other words. "Let not him which eateth not, judge him that eateth." For as the more advanced made light of these, as of little faith, and falsely healed, and spurious, and still Judaizers, so they too judged these as law-breakers, or as given to gluttony. And of these it is likely that many were of the Gentiles too. Wherefore he proceeds, for God hath received him. But in the other's case he does not say this. And yet to be despised was the eater's share, as a glutton, but to be judged, his that did not eat, as of little faith. But he has made them change places, to show that he not only does not deserve to be despised, but that he can even despise. But do I condemn him? he means. By no means. For this is why he proceeds, "for God hath received him." Why then speakest thou to him of the law, as to a transgressor? "For God hath received him:" that is, has shown His unspeakable grace about him, and hath freed him from all charges against him; then again he turns to the strong.

Romans 14:4 — Homily on Romans 25

"Who art thou that judgest another man's servant?" Whence it appears that they too judged, and did not despise only. "To his own Master he standeth or falleth." See here is another stroke. And the indignation seems to be against the strong man, and he attacks him. When he says, "Yea, he shall be holden up," he shows that he is still wavering, and requireth so much attention as to call in God as a physician for this, "for God," he says, "is able to make him stand." And this we say of things we are quite in despair about. Then, that he may not despair he both gives him the name of a servant when he says, "Who art thou that judgest another man's servant?" And here again he secretly attacks him. For it is not because he does things worthy to exempt him from being judged, that I bid you not judge him, but because he is Another's servant, that is, not thine, but God's. Then to solace him again he does not say, "falleth," but what? "standeth or falleth." But whether it be the latter or the former, either of these is the Master's concernment, since the loss also goes to Him, if he does fall, as the riches too, if he stand. And this again if we do not attend to Paul's aim in not wishing them to be rebuked before a fitting opportunity, is very unworthy of the mutual care becoming for Christians. But (as I am always saying) we must examine the mind with which it is spoken, and the subject on which it is said and the object he would compass when he says it. But he makes them respectful by no slight motive, when he says this: for what he means is, if God, Who undergoeth the loss, hitherto doth nothing, how can you be else than ill-timed and out of all measure exact, when you seize on him and annoy him?

Romans 14:5 — Homily on Romans 25

"One man esteemeth one day above another, another esteemeth every day alike." Here he seems to me to be giving a gentle hint about fasting. For it is not unlikely that some who fasted were always judging those who did not, or among the observances it is likely that there were some that on fixed days abstained, and on fixed days did not. Whence also he says, "Let every man be fully persuaded in his own mind." And in this way he released those who kept the observances from fear, by saying that the thing was indifferent, and he removed also the quarrelsomeness of those who attacked them, by showing that it was no very desirable task to be always making a trouble about these things. Yet it was not a very desirable task, not in its own nature, but on account of the time chosen, and because they were novices in the faith. For when he is writing to the Colossians, it is with great earnestness that he forbids it, saying, "Beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the elements of the world, and not after Christ." (Col. ii. 8.) And again, "Let no man judge you in meat or in drink" (Col. ii. 16), and, "let no man beguile you of your reward." (Col. ii. 18.) And when writing to the Galatians with great precision, he exacts of them Christian spirit and perfectness in this matter. But here he does not use this vehemency, because the faith was lately planted in them. Let us therefore not apply the phrase, "Let every man be persuaded in his own mind," to all subjects. For when he is speaking of doctrines, hear what he says, "If any one preacheth unto you any gospel other than that ye have received, let him be accursed" (Gal. i. 9), "even" if it be "an angel." And again, "I fear lest by any means as the serpent beguiled Eve through his subtilty, so your minds should be corrupted." (2 Cor. xi. 3.) And in writing to the Philippians, he says, "Beware of dogs, beware of evil workers, beware of the concision." (Phil. iii. 2.) But with the Romans, since it was not yet the proper time for setting things of this sort right, "Let every man," he says, "be fully persuaded in his own mind." For he had been speaking of fasting.

Romans 14:6 — Homily on Romans 25

"He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it." And, "He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks." He still keeps to the same subject. And what he means is about this. The thing is not concerned with fundamentals. For the thing requisite is, if this person and the other are acting for God's sake, the thing requisite is, if both terminate in thanksgiving. For indeed both this one and that give thanks to God. If then both do give thanks to God, the difference is no great one. But let me draw your notice to the way in which here also he aims unawares a blow at the Judaizers. For if the thing required be this, the "giving of thanks," it is plain enough that he which eateth it is that "giveth thanks," and not "he which eateth not." For how should he, while he still holds to the Law? As then he told the Galatians, "As many of you as are justified by the Law are fallen from grace" (Gal. v. 4); so here he hints it only, but does not unfold it so much. For as yet it was not time to do so. But for the present he bears with it: but by what follows he gives it a further opening. ...

Romans 14:7-8 — Homily on Romans 25

"For none of us liveth unto himself, and no man dieth unto himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord," by this too he makes the same clearer. For how can he that liveth unto the Law, be living unto Christ? But this is not the only thing that he effects by this, he also holds back the person who was in so much haste for their being set right, and persuades him to be patient, by showing that it is impossible for God to despise them, but that in due time He will set them right. What is the force then of "none of us liveth to himself?" It means, We are not free, we have a Master who also would have us live, and willeth not that we die, and to whom both of these are of more interest than to us. For by what is here said he shows that he hath a greater concern for us than we have ourselves, and considereth more than we do, as well our life to be wealth, as our death to be a loss. For we do not die to ourselves alone, but to our Master also, if we do die. But by death here he means that from the faith. However, this were enough to convince us that He taketh care for us, in that it is to Him we live, and to Him we die. Still he is not satisfied with saying this, but proceeds further. For after saying, "Whether we live, therefore, or die, we are the Lord's," and passing from that death to the physical one, that he may not give an appearance of harshness to his language, he gives another very great indication of His care for us. Now of what kind is this?

Romans 14:9 — Homily on Romans 25

"For to this end Christ both died, and rose, and revived, that He might be Lord both of the dead and living." And so let us at least convince thee, that He is thoughtful for our salvation. For had He not had this great care for us, where were the need of the Dispensation (or Incarnation)? He then that hath shown so much anxiety about our becoming His, as to take the form of a servant, and to die, will He despise us after we have become so? This cannot be so, assuredly it cannot! Nor would He choose to waste so much pains. "For to this end" (he says) "he also died," as if any one were to say, Such an one will not have the heart to despise his servant. For he minded his own purse. (Cf. Ex. xxi. 21.) For indeed we are not so much in love with money, as is He with our salvation. Wherefore it was not money, but His own Blood that He gave as bail for us. And for this cause He would not have the heart to give them up, for whom He had laid down so great a price. See too how he shows that His power also is unspeakable. For he says, "to this end He both died and revived, that He might be Lord both of the dead and the living." And above he said, "for whether we live or die, we are His." See what a wide extended Mastery! see what unconquerable might! see what exact providence over us! For tell me not, he means, of the living. Even for the departed He taketh care. But if He doth of the departed, it is quite plain that He doth of the living also. For He hath not omitted any point for this Mastery, making out for Himself more claims than men do, and especially beside all other things in order to take care of us. For a man puts down money, and for this clings strongly to his own slave. But He Himself paid down His death; and the salvation of one who was purchased at so great a price, and the Mastery over whom He had gained with so much anxiety and trouble, He is not likely to count of no value. But this he says to make the Judaizer abashed, and to persuade him to call to mind the greatness of the benefit, and how that when dead he had come to be alive, and that there was nothing that he gained from the Law, and how that it would be the last degree of unfeelingness, to leave Him Who had shown so much care toward him, and run away back to the Law. After attacking him then sufficiently, ...

Romans 14:10 — Homily on Romans 25

"But why dost thou judge thy brother? or why dost thou set at nought thy brother?" And so he seems to be setting them upon a level, but from that he has said, he shows that the difference between them is great. First then by the appellation of "brother" he does away with disputatiousness, and then also by calling that awful day to their mind. For after saying, "Why dost thou set at nought thy brother?" he proceeds, "For we shall all stand before the judgment-seat of Christ." And he seems indeed to be again rebuking the more advanced in saying this, but he is putting the mind of the Judaizer to confusion by not only calling for his reverence to the benefit that had been done him, but also making him afraid of the punishment to come. "For we shall all," he says, "stand before the judgment-seat of Christ."

Romans 14:11-12 — Homily on Romans 25

"For it is written, As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God. So then every one of us shall give account of himself to God." See how he again puts his mind into confusion, while he seems to be rebuking the other. For he intimates some such thing, as if he had said, How does it affect you? Are you to be punished for him? But this he does not say, but hints at it by putting it in a milder form, and saying, "For we shall all stand before the judgment-seat of Christ:" and, "So then every one of us shall give account of himself to God." And he introduces the prophet in witness of the subjection of all to Him, yea a subjection extended even to those in the Old Testament, and of all absolutely. For he does not barely say every one shall worship, but "shall confess," that is, shall give an account of what he has done. Be in anxiety then as seeing the Master of all sitting on his judgment-seat, and do not make schisms and divisions in the Church, by breaking away from grace, and running over to the Law. For the Law also is His. And why say I so of the Law? Even those in the Law and those before the Law are His. And it is not the Law that will demand an account of thee, but Christ, of thee and of all the human race. See how he has released us from the fear of the Law. Then that he may not seem to be saying this to frighten them for the occasion, but to have come to it in the course he had proposed himself, ...

Romans 14:13 — Homily on Romans 25

"Let us not therefore judge one another any more: but judge this rather, that no man put a stumbling-block or an occasion to fall in his brother's way." This does not apply to one less than the other: wherefore it may well fit with both, both the advanced man that was offended at the observance of meats, and the unadvanced that stumbled at the vehement rebuke given him. But consider, I pray you, the great punishment we shall suffer, if we give offence at all. For if in a case where the thing was against law, yet, as they rebuked unseasonably, he forbade their doing it, in order that a brother might not be made to offend and stumble; when we give an offence without having anything to set right even, what treatment shall we deserve? For if not saving others be a crime (and that it is so, he who buried the talent proves), what will be the effect of giving him offence also? But what if he gives himself the offence, you may say, by being weak? Why this is just why thou oughtest to be patient. For if he were strong, then he would not require so much attention. But now, since he is of the feebler sort, he does on this ground need considerable care. Let us then yield him this, and in all respects bear his burdens, as it is not of our own sins only that we shall have to give an account, but for those also wherein we cause others to offend. For if that account, were even by itself hard to pass, when these be added too, how are we to be saved? And let us not suppose, that if we can find accomplices in our sins, that will be an excuse; as this will prove an addition to our punishment. Since the serpent too was punished more than the woman, as was the woman likewise more than the man (1 Tim. ii. 14); and Jezebel also was punished more severely than Ahab, who had seized the vineyard; for it was she that devised the whole matter, and caused the king to offend. (1 Kings xxi. 23, 25, 29.) And therefore thou, when thou art the author of destruction to others, wilt suffer more severely than those who have been subverted by thee. For sinning is not so ruinous as leading others also into the same. Wherefore he speaks of those who "not only do the same, but have pleasure in them that do them." (Rom. i. 32.) And so when we see any sinning, let us, so far from thrusting them on, even pull them back from the pit of iniquity, that we may not have to be punished for the ruin of others besides ourselves.

Romans 14:14 — Homily on Romans 26

After first rebuking the person who judgeth his brother, and moving him to leave off this reproaching, he then explains himself further upon the doctrinal part, and instructs in a dispassionate tone the weaker sort, displaying in this case too a great deal of gentleness. For he does not say he shall be punished, nor anything of the sort, but merely disburdens him of his fears in the matter, and that with a view to his being more easily persuaded with what he tells him; and he says, "I know, and am persuaded." And then to prevent any of those who did not trust him saying, And what is it to us if thou art persuaded? for thou art no trustworthy evidence to be set in competition with so great a law, and with oracles brought down from above, he proceeds, "in the Lord." That is, as having learned from Him, as having my confidence from Him. The judgment then is not one of the mind of man. What is it that thou art persuaded of and knowest? Tell us. "That there is nothing unclean of itself." By nature, he says, nothing is unclean but it becomes so by the spirit in which a man uses it. Therefore it becomes so to himself only, and not to all. "For to him that esteemeth anything to be unclean, to him it is unclean." What then? Why not correct thy brother, that he may think it not unclean? Why not with full authority call him away from this habit of mind and conception of things, that he may never make it common? My reason is, he says, I am afraid to grieve him.

Romans 14:15 — Homily on Romans 26

You see how far, for the present, he goes in affection for him, showing that he makes so great account of him, that with a view not to grieve him he does not venture even to enjoin things of great urgency, but by yieldingness would rather draw him to himself, and by charity. For even when he has freed him of his fears, he does not drag him and force him, but leaves him his own master. For keeping a person from meats is no such matter as overwhelming with grief. You see how much he insists upon charity. And this is because he is aware that it can do everything. And on this ground he makes somewhat larger demand upon them. For so far he says from its being proper for them to distress you at all, they ought even, if need be, not to hesitate at condescending to you. Whence he proceeds to say, "Destroy not him with thy meat, for whom Christ died." Or dost thou not value thy brother enough even to purchase his salvation at the price of abstinence from meats? And yet Christ refused not to become a slave, nor yet to die for him; but thou dost not despise even food, that thou mayest save him. And yet with it all Christ was not to gain all, yet still He died for all; so fulfilling His own part. But art thou aware that by meat thou art overthrowing him in the more important matters, and yet makest a disputing? And him who is the object of such care unto Christ, dost thou consider so contemptible, and dishonor one whom He loveth? Yet He died not for the weak only, but even for an enemy. And wilt not thou refrain from meats even, for him that is weak? Yet Christ did what was greatest even, but thou not even the less. And He was Master, thou a brother. These words then were enough to tongue-tie him. For they show him to be of a little spirit, and after having the benefit of great things from God, not to give in return even little ones.

Romans 14:16-17 — Homily on Romans 26

By their "good," he means here either their faith, or the hope of rewards hereafter, or the perfectness of their religious state. For it is not only that you fail to profit your brother, he means, but the doctrine itself, and the grace of God, and His gift, you cause to be evil spoken of. Now when thou fightest, when thou quarrellest, when thou art vexatious, when thou makest schism in the Church, and reproachest thy brother, and art distant with him, those that are without will speak evil of you. And so good is so far from coming of this, that just the opposite is the case. For your good is charity, love of the brotherhood, being united, being bound together, living at peace, living in gentleness. He again, to put an end to his fears and the other's disputatiousness, says, "For the kingdom of God is not meat and drink." Is it by these, he means, that we are to be approved? As he says in another passage too, "Neither if we eat are we the better, neither if we eat not are we the worse." And he does not need any proof, but is content with stating it. And what he says is this, If thou eatest, does this lead thee to the Kingdom? And this was why, by way of satirizing them as mightily pleased with themselves herein, he said, not "meat" only, but "drink." What then are the things that do bring us here? "Righteousness, and peace, and joy," and a virtuous life, and peace with our brethren (whereto this quarrelsomeness is opposed), the joy from unanimity, which this rebuking puts an end to. But this he said not to one party only, but to both of them, it being a fit season for saying it to both. Then as he had mentioned peace and joy, but there is a peace and joy over bad actions also, he adds, "in the Holy Ghost." Since he that ruins his brother, hath at once subverted peace, and wronged joy, more grievously than he that plunders money. And what is worse is, that Another saved him, and thou wrongest and ruinest him. Since then eating, and the supposed perfect state, does not bring in these virtues, but the things subversive of them it does bring in, how can it be else than right to make light of little things, in order to give firmness to great ones? Then since this rebuking took place in some degree out of vanity, ...

Romans 14:18 — Homily on Romans 26

For they will not admire thee so much for thy perfect state, as all will for peace and amity. For this is a goodly thing, that all will have the benefit of, but of that not one even will.

Romans 14:19 — Homily on Romans 26

This applies to the other, that he may grow peaceable. But the other to the latter too, that he may not destroy his brother. Still he has made both apply to either again, by saying, "one another," and showing that without peace it is not easy to edify.

Romans 14:20 — Homily on Romans 26

Giving this name to the salvation of a brother, and adding greatly to the fears, and showing that he is doing the opposite of that he desires. For thou, he says, art so far from building up as thou intendest, that thou dost even destroy, and that a building too not of man but of God, and not for any great end either, but for a trivial thing. For it was "for meat," he says. Then lest so many indulgences should confirm the weaker brother in his misconception, he again becomes doctrinal, as follows, "All things indeed are pure, but it is evil for that man who eateth with offence." Who does it, that is, with a bad conscience. And so if you should force him, and he should eat, there would be nothing gained. For it is not the eating that maketh unclean, but the intention with which a man eats. If then thou dost not set that aright, thou hast done all to no purpose, and hast made things worse: for thinking a thing unclean is not so bad as tasting it when one thinks it unclean. Here then you are committing two errors, one by increasing his prejudice through your quarrelsomeness, and another by getting him to taste of what is unclean. And so, as long as you do not persuade him, do not force him.

Romans 14:21 — Homily on Romans 26

Again, he requires the greater alternative, that they should not only not force him, but even condescend to him. For he often did this himself also, as when he circumcised (Acts xvi. 3), when he was shorn (ib. xviii. 18), when he sacrificed that Jewish sacrifice. (ib. xxi. 26). And he does not say to the man "do so," but he states it in the form of a sentiment to prevent again making the other, the weaker man, too listless. And what are his words? "It is good not to eat flesh." And why do I say flesh? if it be wine, or any other thing of the sort besides, which gives offence, refrain. For nothing is so important as thy brother's salvation. And this Christ shows us, since He came from Heaven, and suffered all that He went through, for our sakes. And let me beg you to observe, how he also drives it home upon the other, by the words "stumbleth, or is offended, or is made weak." And do not tell me (he means) that he is so without reason but, that thou hast power to set it right. For the other has a sufficient claim to be helped in his weakness, and to thee this were no loss, not being a case of hypocrisy (Gal. ii. 13), but of edification and economy. For if thou force him, he is at once destroyed, and will condemn thee, and fortify himself the more in not eating. But if thou condescend to him, then he will love thee, and will not suspect thee as a teacher, and thou wilt afterwards gain the power of sowing imperceptibly in him the right views. But if he once hate thee, then thou hast closed the entrance for thy reasoning. Do not then compel him, but even thyself refrain for his sake, not refraining from it as unclean, but because he is offended, and he will love thee the more. So Paul also advises when he says, "It is good not to eat flesh," not because it was unclean, but because the brother is offended and is weak.

Romans 14:22 — Homily on Romans 26

Here he seems to me to be giving a gentle warning to the more advanced on the score of vanity. And what he says is this, Dost thou wish to show me that thou art perfect, and fully furnished? Do not show it to me, but let thy conscience suffice. And by faith, he here means that concerned not with doctrines, but with the subject in hand. For of the former it says, "With the mouth confession is made unto salvation" (Rom. x. 10); and, "Whosoever shall deny Me before men, him will I also deny." (Luke ix. 26.) For the former by not being confessed, ruins us; and so does this by being confessed unseasonably. "Happy is he that condemneth not himself in the thing which he alloweth." Again he strikes at the weaker one, and gives him (i.e. the stronger) a sufficient crown, in that of his conscience. Even if no man see, that is, thou art able to be happy in thyself. For after saying, "Have it to thyself," to prevent his thinking this a contemptible tribunal, he tells him this is better to thee than the world. And if all accuse thee, and thou condemn not thyself, and thy conscience lay no charge against thee, thou art happy. But this is a statement he did not make to apply to any person whatever. For there are many that condemn not themselves, and yet are great transgressors: and these are the most miserable of men. But he still keeps to the subject in hand.

Romans 14:23 — Homily on Romans 26

Again, it is to exhort him to spare the weaker, that he says this. For what good is it if he eat in doubt, and condemn himself? For I approve of him, who both eateth, and doeth it not with doubting. See how he induces him not to eating only, but to eating with a good conscience too. Then he mentions likewise the reason why he is condemned continuing in these words, "Because he eateth not of faith." Not because it is unclean, but because it is not of faith. For he did not believe that it is clean, but though unclean he touched it. But by this he shows them also what great harm they do by compelling men, and not persuading them, to touch things which had hitherto appeared unclean to them, that for this at all events they might leave rebuking. "For whatsoever is not of faith is sin." For when a person does not feel sure, nor believe that a thing is clean, how can he do else than sin? Now all these things have been spoken by Paul of the subject in hand, not of everything. And observe what care he takes not to offend any; and he had said before, "If thy brother be grieved with thy meat, now walkest thou not charitably." But if one should not grieve him, much less ought one to give him offence. And again, "For meat destroy not the work of God." For if it were a grievous act of iniquity to throw down a Church, much more so is it to do so to the spiritual Temple. Since a man is more dignified than a Church: for it was not for walls that Christ died, but for these temples.

Romans 15:1 — Homily on Romans 27

After giving the doxology then, he again goes from prayer to exhortation, directing his discourse against the stronger, and saying as follows: "We then that are strong, ought"-it is "we ought," not "we are so kind as to." What is it we ought to do?-"to bear the infirmities of the weak." See how he has roused their attention by his praises, not only by calling them powerful, but also by putting them alongside of himself. And not by this only, but by the advantage of the thing he again allures them, and by its not being burdensome. For thou, he says, art powerful, and art no whit the worse for condescending. But to him the hazard is of the last consequence, if he is not borne with. And he does not say the infirm, but the "infirmities of the weak," so drawing him and bending him to mercy. As in another place too he says, "Ye that are spiritual restore such an one." (Gal. vi. I) Art thou become powerful? Render a return to God for making thee so. But render it thou wilt if thou settest the weakness of the sickly right. For we too were weak, but by grace we have become powerful. And this we are to do not in this case only, but also in the case of those who are weak in other respects. As, for instance, if any be passionate, or insolent, or has any such like failing bear with him. And how is this to be? Listen to what comes next. For after saying "we ought to bear," he adds, "and not to please ourselves."

Romans 15:2 — Homily on Romans 27

But what he says is this. Art thou powerful? Let the weak have trial of thy power. Let him come to know thy strength; please him. And he does not barely say please, but for his good, and not barely for his good, lest the advanced person should say, See I am drawing him to his good! but he adds, "to edification." And so if thou be rich or be in power, please not thyself, but the poor and the needy, because in this way thou wilt at once have true glory to enjoy, and be doing much service. For glory from things of the world soon flies away, but that from things of the Spirit is abiding, if thou do it to edification. Wherefore of all men he requires this. For it is not this and that person that is to do it, but "each of you." Then since it was a great thing he had commanded them, and had bidden them even relax their own perfectness in order to set right the other's weakness; he again introduces Christ, in the following words:

Romans 15:3 — Homily on Romans 27

And this he always does. For when he was upon the subject of alms, he brought Him forward and said, "Ye know the grace of the Lord, that though He was rich, yet for our sakes he became poor." (2 Cor. viii. 9.) And when he was exhorting to charity, it was from Him that he exhorted in the words "As Christ also loved us." (Eph. v. 25.) And when he was giving advice about bearing shame and dangers, he took refuge in Him and said, "Who for the joy that was set before Him endured the Cross, despising the shame." (Heb. xii. 2). So in this passage too he shows how He also did this, and how the prophet proclaimed it from of old. Wherefore also he proceeds: "The reproaches of them that reproached Thee fell upon Me." (Ps. lxix. 9.) But what is the import of, "He pleased not Himself?" He had power not to have been reproached, power not to have suffered what He did suffer, had He been minded to look to His own things. But yet He was not so minded. But through looking to our good He neglected His own. And why did he not say, "He emptied Himself?" (Phil. ii. 7.) It is because this was not the only thing he wished to point out, that He became man, but that He was also ill-treated, and obtained a bad reputation with many, being looked upon as weak. For it says, "If Thou be the Son of God, come down from the Cross." (Matt. xxvii. 40). And, "He saved others, Himself He cannot save." (ib. 42). Hence he mentions a circumstance which was available for his present subject, and proves much more than he undertook to do; for he shows that it was not Christ alone that was reproached, but the Father also. "For the reproaches of them that reproached Thee fell," he says, "upon Me." But what he says is nearly this, What has happened is no new or strange thing. For they in the Old Testament who came to have a habit of reproaching Him, they also raved against His Son. But these things were written that we should not imitate them. And then he supplies them for a patient endurance of temptations.

Romans 15:4 — Homily on Romans 27

That is, that we might not fall away, (for there are sundry conflicts within and without), that being nerved and comforted by the Scriptures, we might exhibit patience, that by living in patience we might abide in hope. For these things are productive of each other, patience of hope, and hope of patience. And both of them are brought about by the Scriptures.

Romans 15:5 — Homily on Romans 27

For since he had given his own advice, and had also urged the example of Christ, he added the testimony of the Scriptures also, to show that with the Scripture Himself giveth patience also. And this is why he said, "Now the God of patience and consolation grant you to be like-minded one towards another, according to Christ Jesus." For this is what love would do, be minded toward another even as toward himself. Then to show again that it is not mere love that he requires, he adds, "according to Christ Jesus." And this he does, in all places, because there is also another sort of love. And what is the advantage of their agreeing?

Romans 15:6 — Homily on Romans 27

He does not say merely with one mouth, but bids us do it with one will also. See how he has united the whole body into one, and how he concludes his address again with a doxology, whereby he gives the utmost inducement to unanimity and concord.

Romans 15:7 — Homily on Romans 27

The example again is as before, and the gain unspeakable. For this is a thing that doth God especial glory, the being closely united. And so if even against thy will and for His sake, thou be at variance with thy brother, consider that by putting an end to thine anger thou art glorifying thy Master, and if not on thy brother's account, for this at all events be reconciled to him: or rather for this first. For Christ also insists upon this upon all possible grounds, and when addressing His Father he said, "By this shall all men know that Thou hast sent Me, if they be one." (John xvii. 21.) Let us obey then, and knit ourselves to one another. For in this place it is not any longer the weak, but all that he is rousing. And were a man minded to break with thee, do not thou break also. Nor give utterance to that cold saying, "Him I love that loveth me; if my right eye does not love me, I tear it out." For these are satanical sayings, and fit for publicans, and the little spirit of the Gentiles. But thou that art called to a greater citizenship, and are enrolled in the books of Heaven, art liable to greater laws. Do not speak in this way, but when he is not minded to love thee, then display the more love, that thou mayest draw him to thee. For he is a member; and when by any force a member is sundered from the body, we do everything to unite it again, and then pay more attention to it. For the reward is the greater then, when one draws to one a person not minded to love. For if He bids us invite to supper those that cannot make us any recompense, that what goes for recompense may be the greater, much more ought we to do this in regard to friendship. Now he that is loved and loveth, does pay thee a recompense. But he that is loved and loveth not, hath made God a debtor to thee in his own room. And besides, when he loves thee he needs not much pains; but when he loves thee not, then he stands in need of thy assistance. Make not then the cause for painstaking a cause for listlessness; and say not, because he is sick, that is the reason I take no care of him (for a sickness indeed the dulling of love is), but do thou warm again that which hath become chilled. But suppose he will not be warmed, "what then?" is the reply. Continue to do thy own part. "What if he grow more perverse?" He is but procuring to thee so much greater return, and shows thee so much the greater imitator of Christ. For if the loving one another was to be the characteristic of disciples ("For hereby," He says, shall all men know that ye are My disciples, if ye love one another), (ib. xiii. 35) consider how great an one loving one that hates us must be. For thy Master loved those that hated Him, and called them to Him; and the weaker they were, the greater the care He showed them; and He cried and said, "They that are whole need not a physician, but they that are sick." (Matt. ix. 12.) And He deemed publicans and sinners worthy of the same table with Him. And as great as was the dishonor wherewith the Jewish people treated Him, so great was the honor and concern He showed for them, yea, and much greater. Him do thou also emulate: for this good work is no light one, but one without which not even he that is a martyr can please God much, as Paul says. Say not then, that "I cannot bear to come near those that hate me," but say, that "I cannot bear to despise those that despise me." This is the language of Christ's disciple, as the other is of the devil's. This makes men honorable and glorious, as the other doth shameful and ridiculous.

Romans 15:8 — Homily on Romans 28

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

Romans 15:9 — Homily on Romans 28

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

Romans 15:10-12 — Homily on Romans 28

"And, rejoice, ye Gentiles, with His people. And, Praise the Lord, all ye Gentiles; and let all people laud Him." "And, There shall be a root of Jesse, and He that shall rise to reign over the Gentiles, in Him shall the Gentiles trust." Now all these quotations he has given to show that we ought to be united, and to glorify God; and also, to humble the Jew, that he may not lift himself up over these, since all the prophets called these, as well as to persuade the man of the Gentiles to be lowly, by showing him that he had a larger grace to answer for.

Romans 15:13 — Homily on Romans 28

"Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost." That is, that ye may get clear of that heartlessness towards one another, and may never be cast down by temptations. And this will be by your abounding in hope. Now this is the cause of all good things, and it comes from the Holy Spirit. But it is not simply from the Spirit, but on condition of our contributing our part also. This is why he says, "in believing." For this is the way for you to be filled with joy, if ye believe, if ye hope. Yet he does not say if ye hope, but, "if ye abound in hope," so as not to find comfort in troubles only, but even to have joy through the abundance of faith and hope. And in this way, ye will also draw the Spirit to you. In this way, when He is come ye will continually keep to all good things. For just as food maintaineth our life, and by this ruleth the body, so if we have good works, we shall have the Spirit; and if we have the Spirit, we shall also have good works. As also, on the other hand, if we have no works, the Spirit flieth away. But if we be deserted by the Spirit, we shall also halt in our works. For when this hath gone, the unclean one cometh: this is plain from Saul. For what if he doth not choke us as he did him, still he strangles us in some other way by wicked works. We have need then of the harp of David, that we may charm our souls with the divine songs, both these, and those from good actions. Since if we do the one only, and while we listen to the charm, war with the charmer by our actions, as he did of old; the remedy will even turn to judgment to us, and the madness become the more furious. For before we heard, the wicked demon was afraid lest we should hear it and recover. But when after hearing it even, we continue the same as we were, this is the very thing to rid him of his fear. Let us sing then the Psalm of good deeds, that we may cast out the sin that is worse than the demon. For a demon certainly will not deprive us of heaven, but doth in some cases even work with the sober-minded. But sin will assuredly cast us out. For this is a demon we willingly receive, a self-chosen madness. Wherefore also it hath none to pity it or to pardon it. Let us then sing charms over a soul in this plight, as well from the other Scriptures, as also from the blessed David. And let the mouth sing, and the mind be instructed. Even this is no small thing. For if we once teach the tongue to sing, the soul will be ashamed to be devising the opposite of what this singeth. Nor is this the only good thing that we shall gain, for we shall also come to know many things which are our interest.

Romans 15:14 — Homily on Romans 29

"And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another." He had said, "Inasmuch as I am the Apostle of the Gentiles, I magnify mine office." He had said, "Take heed lest He also spare not thee." He had said, "Be not wise in your own conceits"; and again, "Why dost thou judge thy brother?" And, "Who art thou that judgest another man's servant?" And several other like things besides. Since then he had often made his language somewhat harsh, he now speaks kindly. And what he said in the beginning, that he doth in the end also. At the beginning he said, "I thank my God for you all, that your faith is spoken of throughout the whole world." But here he says, "I am persuaded that ye also are full of goodness, being able also to admonish others;" and this is more than the former. And he does not say, I have heard, but, "I am persuaded," and have no need to hear, from others. And, "I myself," that is, I that rebuke, that accuse you. That "ye are full of goodness," this applies to the exhortation lately given. As if he said, It was not as if you were cruel, or haters of your brethren, that I gave you that exhortation, to receive, and not to neglect, and not to destroy "the work of God." For I am aware that "ye are full of goodness." But he seems to me here to be calling their virtue perfect. And he does not say ye have, but "ye are full of." And the sequel is with the same intensitives: "filled with all knowledge." For suppose they had been affectionate, but yet did not know how to treat those they loved properly. This was why he added, "all knowledge. Able to admonish others," not to learn only, but also to teach.

Romans 15:15 — Homily on Romans 29

"Nevertheless, I have written the more boldly unto you in some sort." Observe the lowly-mindedness of Paul, observe his wisdom, how he gave a deep cut in the former part, and then when he had succeeded in what he wished, how he uses much kindliness next. For even without what he has said, this very confession of his having been bold were enough to unstring their vehemency. And this he does in writing to the Hebrews also, speaking as follows, "But, beloved, I am persuaded better things of you, and things which belong unto salvation, though we thus speak." And to the Corinthians again, "Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you." And in writing to the Galatians he says, "I have confidence in you, that ye will be none otherwise minded." And in all parts of his Epistles one may find this to be frequently observed. But here even in a greater degree. For they were in a higher rank, and there was need to bring down their fastidious spirit, not by astringents only, but by laxatives also. For he does this in different ways. Wherefore he says in this place too, "I have written the more boldly unto you," and with this even he is not satisfied, but has added, "in some sort," that is, gently; and even here he does not pause, but what does he say? "As putting you in mind." And he does not say as teaching, nor simply putting in mind, but he uses a word which means putting you in mind in a quiet way. Observe the end falling in with the introduction. For as in that passage he said, "that your faith is made known in all the world." So in the end of the Epistle also, "For your obedience hath reached unto all." And as in the beginning he wrote, "For I long to see you, that I may impart unto you some spiritual gift, to the end that ye may be established; that is, that I may be comforted together with you"; so here also he said, "As putting you in mind." And having come down from the seat of the master, both there and here, he speaks to them as brethren and friends of equal rank. And this is quite a Teacher's duty, to give his address that variety which is profitable to the hearers. See then how after saying, "I have written the more boldly," and, "in some sort," and, "as putting you in mind," he was not satisfied even with these, but making his language still more lowly, he proceeds: "Because of the grace that is given me of God." As he said at the beginning, "I am a debtor." As if he had said, I have not snatched at the honor for myself, neither was I first to leap forward to it, but God commanded this, and this too according unto grace, not as if He had separated me for this office because I deserved it. Do not ye then be exasperated, since it is not I that raise myself up, but it is God that enjoins it. And as he there says, "whom I serve in the Gospel of His Son", so also here, after saying, "because of the grace given unto me by God," ...

Romans 15:16 — Homily on Romans 29

"That I should be the minister of Jesus Christ to the Gentiles, ministering the Gospel of God." For after his abundant proof of his statements, he draws his discourse to a more lofty tone, not speaking of mere service, as in the beginning, but of service and priestly ministering. For to me this is a priesthood, this preaching and declaring. This is the sacrifice I bring. Now no one will find fault with a priest, for being anxious to offer the sacrifice without blemish. And he says this at once to elevate their thoughts, and show them that they are a sacrifice, and in apology for his own part in the matter, because he was appointed to this office. For my knife, he says, is the Gospel, the word of the preaching. And the cause is not that I may be glorified, not that I may appear conspicuous, but that the "offering up of the Gentiles may be acceptable, being sanctified by the Holy Ghost." That is, that the souls of those that are taught by me, may be accepted. For it was not so much to honor me, that God led me to this pitch, as out of a concern for you. And how are they to become acceptable? In the Holy Spirit. For there is need not only of faith, but also of a spiritual way of life, that we may keep the Spirit that was given once for all. For it is not wood and fire, nor altar and knife, but the Spirit that is all in us. For this cause, I take all means to prevent that Fire from being extinguished, as I have been also enjoined to do. Why then do you speak to those that need it not? This is just the reason why I do not teach you, but put you in mind, he replies. As the priest stands by stirring up the fire, so I do, rousing up your ready-mindedness. And observe, he does not say, "that the offering up of" you "may be" etc. but "of the Gentiles." But when he says of the Gentiles, he means the whole world, the land, and the whole sea, to take down their haughtiness, that they might not disdain to have him for a teacher, who was putting himself forth to the very end of the world. As he said in the beginning, "as among the other Gentiles also, I am a debtor to Greeks, and also to barbarians, to wise, and to foolish."

Romans 15:17 — Homily on Romans 29

"I have therefore whereof I may glory, through Jesus Christ, in those things which pertain to God." Inasmuch as he had humbled himself exceedingly, he again raised his style, doing this also for their sakes, lest he should seem to become readily an object of contempt. And while he raises himself, he remembers his own proper temper, and says, "I have therefore whereof to glory." I glory, he means, not in myself, not in our zeal, but in the "grace of God."

Romans 15:18-19 — Homily on Romans 29

"For I will not dare to speak of any of those things which Christ hath not wrought by me, to make Gentiles obedient by word and deed, through mighty signs and wonders, by the power of the Spirit of God." And none, he means, can say that my words are a mere boast. For of this priestly ministry of mine, the signs that I have, and the proofs of the appointment too, are many. Not the long garment and the bells as they of old, nor the mitre and the turban, but signs and wonders, far more awful than these. Nor can it be said that I have been entrusted indeed with the charge, but yet have not executed it. Or rather, it is not I that have executed, but Christ. Wherefore also it is in Him that I boast, not about common things, but about spiritual. And this is the force of, "in things which pertain to God." For that I have accomplished the purpose for which I was sent, and that my words are not mere boast, the miracles, and the obedience of the Gentiles show. "For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient by word and deed, through signs and wonders, by the power of the Spirit of God." See how violently he tries to show that the whole is God's doing, and nothing his own. For whether I speak anything, or do anything, or work miracles, He doth all of them, the Holy Spirit all. And this he says to show the dignity of the Holy Spirit also. See how these things are more wondrous and more awful than those of old, the sacrifice, the offering, the symbols. For when he says, "in word and deed, through mighty signs and wonders," he means this, the doctrine, the system relating to the Kingdom, the exhibition of actions and conversation, the dead that were raised, the devils that were cast out, and the blind that were healed, and the lame that leaped, and the other marvellous acts, all whereof the Holy Spirit wrought in us. Then the proof of these things (since all this is yet but an assertion) is the multitude of the disciples. Wherefore he adds, "So that from Jerusalem, and round about unto Illyricum, I have fully preached the Gospel of Christ." Count up then cities, and places, and nations, and peoples, not those under the Romans only, but those also under barbarians. For I would not have you go the whole way through Phoenicia, and Syria, and the Cilicians, and Cappadocians, but reckon up also the parts behind, the country of the Saracens, and Persians, and Armenians, and that of the other savage nations. For this is why he said, "round about," that you might not only go through the direct high road, but that you should run over the whole, even the southern part of Asia in your mind. And as he ran over miracles thick as snow, in a single word, by saying, "through mighty signs and wonders," so he has comprehended again endless cities, and nations, and peoples, and places, in this one word "round about." For he was far removed from all boasting. And this, he said on their account, so that they should not be conceited about themselves. And at the beginning he said, that "I might have some fruit amongst you also, even as among other Gentiles." But here he states the compulsion of his priesthood. For as he had spoken in a sharper tone, he shows also by it his power more clearly. This is why he there only says, "even as among other Gentiles." But here he insists on the topic fully, so that the conceit may be pruned away on all grounds. And he does not merely say, preached the Gospel, but "have fully preached the Gospel of Christ."

Romans 15:20 — Homily on Romans 29

"Yea, so have I strived to preach the Gospel, not where Christ was named." See here another preeminence; that he had not only preached the Gospel to so many, and persuaded them, but he did not even go to those who had become disciples. So far was he from thrusting himself upon other men's disciples, and from doing this for glory's sake, that he even made it a point to teach those who had not heard. For neither does he say where they were not persuaded, but "where Christ was not even named," which is more. And what was the reason why he had this ambition? "Lest I should build," he says, "upon another man's foundation." This he says to show himself a stranger to vanity, and to instruct them that it was not from any love of glory, or of honor from them, that he came to write, but as fulfilling his ministry, as perfecting his priestly duty, as loving their salvation. But he calls the foundation of the Apostles "another man's," not in regard to the quality of the person, or the nature of preaching, but in regard to the question of reward. For it was not that the preaching was that of another man, but so far as it went to another man's reward. For the reward of the labors of others was, to this man, another man's.

Romans 15:21 — Homily on Romans 29

Then he shows that a prophecy was fulfilled also saying, "As it is written, To whom He was not spoken of, they shall see, and they that have not heard shall understand." You see he runs to where the labor is more, the toil greater.

Romans 15:22 — Homily on Romans 29

"For which cause also I have been much hindered from coming to you." Observe again, how he makes the end of the like texture with the introduction. For while he was quite at the beginning of the Epistle, he said, "Oftentimes I purpose to come unto you, but was let hitherto." But here he gives the cause also by which he was let, and that not once, but twice even, aye, and many times. For as he says there, "oftentimes I purposed to come to you," so here too, "I have been much (or often) hindered from coming to you." Now it is a thing which proves a very strong desire, that he attempted it so often.

Romans 15:23 — Homily on Romans 29

"But now having no more place in these parts." See how he shows that it was not from any coveting of glory from them, that he both wrote and was also coming. "And having a great desire to come to you these many years,"

Romans 15:24 — Homily on Romans 29

"Whensoever I take my journey into Spain, I trust to see you in my journey; and to be brought on my way thitherward by you, if first I be somewhat filled with your company," For that he might not seem to be holding them very cheap, by saying, Since I have not anything to do, therefore I am coming to you, he again touches on the point of love by saying, "I have a great desire, these many years, to come unto you." For the reason why I desire to come, is not because I am disengaged, but that I may give birth to that desire wherewith I am travailing so long. Then that this again should not puff them up, consider how he lowers them by saying, "Whensoever I take my journey into Spain, I trust to see you in my journey." For this was why he stated this, that they should not be high-minded. For what he wants is to show his love, and at the same time to prevent them from being dainty. And so he places this close on the other, and uses things confirmative of either alternately. For this reason again that they might not say, Do you make us a by-object of your journey? he adds, "and to be brought on my way thitherward by you: that is, that you may be my witnesses that it is not through any slight of you, but by force of necessity, that I run by you. But as this is still distressing, he heals it over more carefully, by saying, "If I be first somewhat filled with your company." For by his saying, "in my journey," he shows that he did not covet their good opinion. But by saying "be filled," that he was eager for their love, and not only was eager for it, but exceedingly so; and this is why he does not say "be filled," but be "somewhat" so. That is, no length of time can fill me or create in me a satiety of your company. See how he shows his love, when even though in haste he doth not rise up until he be filled. And this is a sign of his great affectionateness, that he uses his words in so warm a way. For he does not say even I will see, but "shall be filled," imitating thus the language of parents. And at the beginning he said, "that I might have some fruit." (Rom. i. 13.) But here that I may be "filled." And both these are like a person who is drawing others to him. For the one was a very great commendation of them, if they were likely to yield him fruit from their obedience; and the other, a genuine proof of his own friendship. And in writing to the Corinthians he thus says, "That ye may bring me on my journey whithersoever I go" (1 Cor. xvi. 6), so in all ways exhibiting an unrivalled love to his disciples. And so at the beginning of all his Epistles it is with this he starts, and at the end in this he concludes again. For as an indulgent father doth an only and true born son, so did he love all the faithful. Whence it was that he said, "Who is weak, and I am not weak? who is offended, and I burn not?" (2 Cor. xi. 29.)

Romans 15:25-27 — Homily on Romans 30

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

Romans 15:28 — Homily on Romans 30

"When therefore I have performed this, and have sealed unto them this fruit." That is, when I have laid it up as it were in the royal treasuries, as in a place secure from robbers and danger. And he does not say alms, but "fruit" again, to show that those who gave it were gainers by it. "I will come by you into Spain." He again mentions Spain to show his forwardness (aoknon) and warmth towards them.

Romans 15:29 — Homily on Romans 30

"And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the Gospel of Christ." What is the force of, "In the fulness of the blessing? Either he speaks of alms (Gr. money), or generally of good deeds. For blessing is a name he very commonly gives to alms. As when he says, "As a blessing and not as covetousness." (2 Cor. ix. 5.) And it was customary of old for the thing to be so called. But as he has here added "of the Gospel," on this ground we assert that he speaks not of money only, but of all other things. As if he had said, I know that when I come I shall find you with the honor and freshness of all good deeds about you, and worthy of countless praises in the Gospel. And this is a very striking mode of advice, I mean this way of forestalling their attention by encomiums. For when he entreats them in the way of advice, this is the mode of setting them right that he adopts.

Romans 15:30 — Homily on Romans 30

"Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit." Here he again puts forward Christ and the Spirit, and makes no mention whatever of the Father. And I say this, that when you find him mentioning the Father and the Son, or the Father only, you may not despise either the Son or the Spirit. And he does not say the Spirit, but "the love of the Spirit." For as Christ loved the world, and as the Father doth, so doth the Spirit also. And what is it that thou beseechest us, let me hear? "To strive together with me in your prayers to God for me,"

Romans 15:31 — Homily on Romans 30

"That I may be delivered from them that do not believe in Judea." A great struggle then lies before him. And this too is why he calls for their prayers. And he does not say that I may be engaged in it, but "I may be delivered," as Christ commanded, to "pray that we enter not into temptation." (Matt. xxvi. 41.) And in saying this he showed, that certain evil wolves would attack them, and those who were wild beasts rather than men. And out of this he also found grounds for another thing, namely, for showing that he with good reason took the office of ministering to the Saints, if, that is, the unbelievers were in such force that he even prayed to be delivered from them. For they who were amongst so many enemies, were in danger of perishing by famine also. And therefore there was absolute need of aid coming (or "of his going") from other quarters to them. "And that my service which I have for Jerusalem may be accepted of the Saints." That is, that my sacrifice may be accepted, that with cheerfulness they may receive what is given them. See how he again exalts the dignity of those who were to receive it. Then he asks for the prayer of so great a people in order to what was sent being received. And by this he shows another point also, that to have given alms does not secure its being accepted. For when any one gives it constrainedly, or out of unjust gains, or for vanity, the fruit of it is gone.

Romans 15:32 — Homily on Romans 30

"That I may come unto you with joy by the will of God." As he had said at the beginning, "If by any means now at length I might have a prosperous journey, by the will of God, to come unto you" (Rom. i. 10); so here again he takes refuge in the same Will, and says that this is why I press on and wish to be delivered from them, that I may see you shortly, and that with pleasure, without bringing any load of heaviness from thence. "And may with you be refreshed." See how he again shows unassumingness. For he does not say, I may teach you, and give you a lesson, but that, "I may with you be refreshed." And yet he was the very man engaged in the striving and conflict. In what sense then does he say "that I may be refreshed with you (sunanapauswmai)?" It is to gratify them on this point too, and to make them the more cheerful by making them sharers of his crown, and to show that they too struggle and labor. Then, as was always his custom to do, he adds prayer after the exhortation...

Romans 15:33 — Homily on Romans 30

"Now the God of peace be with you all. Amen."

Romans 16:1 — Homily on Romans 30

"I commend unto you Phebe our sister, which is a deaconess (A. V. servant) of the church which is at Cenchrea." See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being "deaconess."

Romans 16:1-2 — Homily on Romans 30

"I commend unto you Phebe our sister, which is a deaconess of the church which is at Cenchrea." See how many ways he takes to give her dignity. For he has both mentioned her before all the rest, and called her sister. And it is no slight thing to be called the sister of Paul. Moreover he has added her rank, by mentioning her being "deaconess." "That ye receive her in the Lord, as becometh saints." That is, for the Lord's sake, that she may enjoy honor among you. For he that receives a person for the Lord's sake, though it be no great one that he receives, yet receives him with attention. But when it is a saint, consider what attention he ought to have shown him. And this is why he adds, "as becometh saints," as such persons ought to be received. For she has two grounds for her having attention shown her by you, both that of her being received for the Lord's sake, and that of her being a saint herself. And "that ye assist her in whatsoever business she hath need of you." You see how little he burdens them. For he does not say, That ye despatch, but that ye contribute your own part, and reach out a hand to her: and that "in whatsoever business she hath need." Not in whatsoever business she may be, but in such as she may ask of you. But she will ask in such things as lie in your power. Then again there comes a very great praise of her. "For she hath been a succorer of many and of myself also." See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, "and of myself also." But what does the phrase "of myself also" convey? Of the herald of the world, of him who hath suffered so much, of him who is equal to assisting tens of thousands.

Romans 16:2 — Homily on Romans 30

"That ye receive her in the Lord, as becometh saints. (Gr. "the saints.") That is, for the Lord's sake, that she may enjoy honor among you. For he that receives a person for the Lord's sake, though it be no great one that he receives, yet receives him with attention. But when it is a saint, consider what attention he ought to have shown him. And this is why he adds, "as becometh saints," as such persons ought to be received. For she has two grounds for her having attention shown her by you, both that of her being received for the Lord's sake, and that of her being a saint herself. And "that ye assist her in whatsoever business she hath need (or "asks," xrhzh) of you." You see how little he burdens them. For he does not say, That ye despatch, but that ye contribute your own part, and reach out a hand to her: and that "in whatsoever business she hath need." Not in whatsoever business she may be, but in such as she may ask of you. But she will ask in such things as lie in your power. Then again there comes a very great praise of her. "For she hath been a succorer of many and of myself also." See his judgment. First come the encomiums, then he makes an exhortation intervene, and then again gives encomiums, so placing on each side of the needs of this blessed woman her praises. For how can the woman be else than blessed who has the blessing of so favorable a testimony from Paul, who had also the power to render assistance to him who had righted the whole world? For this was the summit of her good deeds, and so he placed it the last, as he says, "and of "myself also." But what does the phrase of myself also" convey? Of the herald of the world, of him who hath suffered so much, of him who is equal to assisting tens of thousands (murioij arkountoj). Let us then imitate, both men and women, this holy woman and her that followeth, with her husband also. And who are they?

Romans 16:3 — Homily on Romans 30

"Greet," he says, "Priscilla and Aquila, my helpers in Christ Jesus." To the excellence of these St. Luke also bears witness. Partly when he says that Paul "abode with them, for by their occupation they were tent-makers" (Acts xviii. 3); and partly when he points out the woman as receiving Apollos, and instructing him in the way of the Lord. (ib. 26.) Now these are great things, but what Paul mentions are greater. And what does he mention? In the first place he calls them "helpers," to point out that they had been sharers of his very great labors and dangers...

Romans 16:3-4 — Homily on Romans 30

"Greet Priscilla and Aquila, my helpers in Christ Jesus." To the excellence of these St. Luke also bears witness. Partly when he says that Paul "abode with them, for by their occupation they were tent-makers"; and partly when he points out the woman as receiving Apollos, and instructing him in the way of the Lord. Now these are great things, but what Paul mentions are greater. And what does he mention? In the first place he calls them "helpers," to point out that they had been sharers of his very great labors and dangers. Then he says, "Who for my life have laid down their own necks." You see they are thoroughly furnished martyrs. For in Nero's time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome. "Unto whom not only I give thanks, but also all the Churches of the Gentiles." Here he hints at their hospitality, and pecuniary assistance, holding them in admiration because they had both poured forth their blood, and had made their whole property open to all. You see these were noble women, hindered no way by their sex in the course of virtue. And this is as might be expected. "For in Christ Jesus there is neither male nor female." And what he had said of the former, that he said also of this. For of her also he had said, "she hath been a succorer of many, and of myself also." So too of this woman "not only I give thanks, but also all the Churches of the Gentiles." Now that in this he might not seem to be a flatterer, he also adduces a good many more witnesses to these women.

Romans 16:4 — Homily on Romans 30

"Who for my life have laid down their own necks." You see they are thoroughly furnished martyrs. For in Nero's time it is probable that there were thousands of dangers, at the time as he even commanded all Jews to be removed from Rome." (Acts viii. 2). "Unto whom not only I give thanks, but also all the Churches of the Gentiles." Here he hints at their hospitality, and pecuniary assistance, holding them in admiration because they had both poured forth their blood, and had made their whole property open to all. You see these were noble women, hindered no way by their sex in the course of virtue. And this is as might be expected. "For in Christ Jesus there is neither male nor female." (Gal. iii. 28.) And what he had said of the former, that he said also of this. For of her also he had said, "she hath been a succorer of many, and of myself also." So too of this woman "not only I give thanks, but also all the Churches of the Gentiles." Now that in this he might not seem to be a flatterer, he also adduces a good many more witnesses to these women.

Romans 16:5 — Homily on Romans 30

"Likewise greet the Church that is in their house." For she had been so estimable as even to make their house a Church, both by making all in it believers, and because they opened it to all strangers. For he was not in the habit of calling any houses Churches, save where there was much piety, and much fear of God deeply rooted in them. And on this ground he said to the Corinthians also, "Salute Aquila and Priscilla, with the Church that is in their house." (1 Cor. xvi. 19.) And when writing about Onesimus, "Paul unto Philemon, and to the beloved Apphia, and to the Church that is in their house." (Philem. 1, 2.) For it is possible for a man even in the married state to be worthy of being looked up to, and noble. See then how these were in that state and became very honorable, and yet their occupation was far from being honorable; for they were "tent-makers." Still their virtue covered all this, and made them more conspicuous than the sun. And neither their trade nor their marriage (suzugia cf. Phil. iv. 3) was any hurt to them, but the love which Christ required of them, that they exhibited. "For greater love hath no man than this, He says, that a man lay down his life for his friends." (John xv. 13.) And that which is a proof of being a disciple, they achieve, since they took up the Cross and followed Him. For they who did this for Paul, would much rather have displayed their fortitude in Christ's behalf. Let rich and poor both hear all this. For if they who lived from their labor, and were managers of a workshop, exhibited such profuseness as to be of service to many Churches; what pardon can they expect, who are rich, and yet neglect the poor? For they were not sparing even of their blood for the sake of God's will, but thou art sparing even of scanty sums, and many times sparest not thine own soul. But in regard to the teacher were they so, and not so with regard to the disciples? Nay even this cannot be said. For "the churches of the Gentiles," he says, "thank them." And yet they were of the Jews. But still they had such a clear (eilikrinpwj) faith, as to minister unto them also with all willingness. Such ought women to be, not adorning themselves with "broidered hair, or gold, or costly array" (1 Tim. ii. 9), but in these good deeds. For what empress pray, was so conspicuous or so celebrated as this wife of the tent-maker? she is in everybody's mouth, not for ten or twenty years, but until the coming of Christ, and all proclaim her fame for things such as adorn far more than any royal diadem. For what is greater or so great, as to have been a succorer of Paul? at her own peril to have saved the teacher of the world? And consider: how many empresses there are that no one speaks of. But the wife of the tent-maker is everywhere reported of with the tent-maker (meaning perhaps St. Paul); and the width that the sun sees over, is no more of the world than what the glory of this woman runneth unto. Persians, and Scythians, and Thracians, and they who dwell in the uttermost parts of the earth, sing of the Christian spirit of this woman, and bless it. How much wealth, how many diadems and purples would you not be glad to venture upon obtaining such a testimony? For no one can say either, that in dangers they were of this character, and lavish with their money, and yet neglected the preaching. For he calls them "fellow-workers and helpers" on this ground. And this "chosen vessel" (Acts ix. 15) does not feel ashamed to call a woman his helper but even finds an honor in doing so. For it is not the sex (fisei) that he minds, but the will is what he honors. What is equal to this ornament? Where now is wealth overflowing on every side? and where the adorning of the person? and where is vainglory? Learn that the dress of woman is not that put about the body, but that which decorates the soul, which is never put off, which does not lie in a chest, but is laid up in the heavens. Look at their labor for the preaching, the crown in martyrd…

Romans 16:5 — Homily on Romans 31

"Salute my well-beloved Epenetus, who is the first-fruits of Achaia unto Christ." I think that many even of those who have the appearance of being extremely good men, hasten over this part of the Epistle as superfluous, and having no great weight in it. And I think that the same befalls them in regard to the genealogy that is in the Gospel. For because it is a catalogue of names, they think they cannot get any great good from it. Yet the gold founders' people are careful even about the little fragments; while these pass over even such great cakes of gold. That this then may not befall them, what I have already said were enough to lead them off from their listlessness. For that the gain even from this is no contemptible one, we have shown even from what was said on a former occasion, when we lifted up your soul by means of these addresses. We will endeavor then to-day also to mine in this same place. For it is possible even from bare names to find a great treasure. If, for instance, you were shown why Abraham was so called, why Sarah, why Israel, why Samuel, you would find even from this a great many real subjects of research. And from times too, and from places, you may gather the same advantage. For the good man waxes rich even from these; but he that is slothful, does not gain even from the most evident things. Thus the very name of Adam teaches us no small wisdom, and that of his son, and of his wife, and most of the others. For names serve to remind us of several circumstances. They show at once God's benefits and women's thankfulness. For when they conceived by the gift of God, it was they who gave these names to the children. But why are we now philosophizing about names, while meanings so important are neglected, and many do not so much as know the very names of the sacred books? Still even then we ought not to recede from an attention to things of this sort. For "thou oughtest," He says, "to have put My money to the exchangers." (Matt. xxv. 27.) And therefore though there be nobody that listens to it, let us do our part, and show that there is nothing superfluous, nothing added at random in the Scriptures. For if these names had no use, they would not then have been added to the Epistle, nor would Paul have written what he has written. But there are some even so low-minded, and empty, and unworthy of Heaven, as not to think that names only, but whole books of the Bible are of no use, as Leviticus, Joshua, and more besides. And in this way many of the simple ones have been for rejecting the Old Testament, and advancing on in the way, that results from this evil habit of mind, have likewise pruned away many parts of the New Testament also. But of these men, as intoxicated and living to the flesh, we do not make much account. But if any be a lover of wisdom, and a friend to spiritual entertainments, let him be told that even the things which seem to be unimportant in Scripture, are not placed there at random and to no purpose, and that even the old laws have much to profit us. For it says, "All these things are types (A. V. ensamples) and are written for our instruction." (1 Cor. x. 11.) Wherefore to Timothy too he says, "Give heed to reading, to exhortation" (1 Tim. iv. 13), so urging him to the reading of the old books, though he was a man with so great a spirit in him, as to be able to drive out devils, and to raise the dead. Let us now keep on with the subject in hand. "Salute my well-beloved Epenetus." It is worth learning from this how he distributes to each the different praises. For this praise is no slight one, but even very great, and a proof of great excellence in him, that Paul should hold him beloved, Paul who had no idea of loving by favor, and not by cool judgment. Then another encomium comes, "Who is the first-fruits of Achaia." For what he means is, either that he leaped forward before any one else, and became a believer (and this were no slight praise), or that he displayed more religious behavior than…

Romans 16:6 — Homily on Romans 31

"Greet Mary, who bestowed much labor on us." How is this? a woman again is honored and proclaimed victorious! Again are we men put to shame. Or rather, we are not put to shame only, but have even an honor conferred upon us. For an honor we have, in that there are such women amongst us, but we are put to shame, in that we men are left so far behind by them. But if we come to know whence it comes, that they are so adorned, we too shall speedily overtake them. Whence then is their adorning? Let both men and women listen. It is not from bracelets, or from necklaces, nor from their eunuchs either, and their maid-servants, and gold-broidered dresses, but from their toils in behalf of the truth. For he says, "who bestowed much labor on us," that is, not on herself only, nor upon her own advancement, (see p. 520) (for this many women of the present day do, by fasting, and sleeping on the floor), but upon others also, so carrying on the race Apostles and Evangelists ran. In what sense then does he say, "I suffer not a woman to teach?" (1 Tim. ii. 12.) He means to hinder her from publicly coming forward (1 Cor. xiv. 35), and from the seat on the bema, not from the word of teaching. Since if this were the case, how would he have said to the woman that had an unbelieving husband, "How knowest thou, O woman, if thou shalt save thy husband?" (ib. vii. 16.) Or how came he to suffer her to admonish children, when he says, but "she shall be saved by child-bearing if they continue in faith, and charity, and holiness, with sobriety?" (1 Tim. ii. 15.) How came Priscilla to instruct even Apollos? It was not then to cut in sunder private conversing for advantage that he said this, but that before all, and which it was the teacher's duty to give in the public assembly; or again, in case the husband be believing and thoroughly furnished, able also to instruct her. When she is the wiser, then he does not forbid her teaching and improving him. And he does not say, who taught much, but "who bestowed much labor," because along with teaching (tou logou) she performs other ministries besides, those in the way of dangers, in the way of money, in the way of travels. For the women of those days were more spirited than lions, sharing with the Apostles their labors for the Gospel's sake. In this way they went travelling with them, and also performed all other ministries. And even in Christ's day there followed Him women, "which ministered unto Him of their substance" (Luke viii. 3), and waited upon the Teacher.

Romans 16:7 — Homily on Romans 31

"Salute Andronicus and Junia my kinsmen." This also looks like an encomium. And what follows is much more so. And what sort is this of? "And my fellow-prisoners." For this is the greatest honor, the noble proclamation. And where was Paul a prisoner, that he should call them "my fellow-prisoners?" A prisoner indeed he had not been, but he had suffered things worse than prisoners, in being not an alien only to his country and his family, but in wrestling with famine and continual death, and thousands of other things. For of a prisoner the only misfortune is this, that he is separated from his relations, and often has to be a slave instead of being free. But in this case one may mention temptations thick as snow-flakes, which this blessed person underwent by being carried and taken about, scourged, fettered, stoned, shipwrecked, with countless people plotting against him. And captives indeed have no further foe after they are led away, but they even experience great care from those who have taken them. But this man was continually in the midst of enemies, and saw spears on every side, and sharpened swords, and arrays, and battles. Since then it was likely that these shared many dangers with him, he calls them fellow-captives. As in another passage also, "Aristarchus my fellow-prisoner." (Col. iv. 10.) Then another praise besides. "Who are of note among the Apostles." And indeed to be apostles at all is a great thing. But to be even amongst these of note, just consider what a great encomium this is! But they were of note owing to their works, to their achievements. Oh! how great is the devotion (filosofia) of this woman, that she should be even counted worthy of the appellation of apostle! But even here he does not stop, but adds another encomium besides, and says, "Who were also in Christ before me." For this too is a very great praise, that they sprang forth and came before others. But let me draw your attention to the holy soul, how untainted it is by vanity. For after glory such as his in kind and degree, he sets others before himself, and does not hide from us the fact of his having come after them, nor is ashamed of confessing this. And why art thou surprised at his not being ashamed of this, when he shunneth not even to parade before men his former life, calling himself "a blasphemer, and a persecutor?" (1 Tim. i. 13.) Since then he was not able to set them before others on this score, he looked out himself, who had come in after others, and from this he did find means of bestowing a praise upon them by saying, "Who were in Christ before me."

Romans 16:8 — Homily on Romans 31

"Greet Amplias my beloved." Here again he passes encomiums upon his person by his love. For the love of Paul was for God, carrying countless blessings with it. For if being loved by the king is a great thing, what a great encomium must it be to be beloved by Paul? For if he had not acquired great virtue, he would not have attracted his love? Since as for those who live in vice and transgressions he is accustomed (oide) not only to abstain from loving them, but even to anathematize them. As when he says, "If any man love not the Lord Jesus, let him be accursed" (1 Cor. xvi. 22); and, "If any man preach any other gospel unto you than that ye have received, let him be accursed." (Gal. i. 8.)

Romans 16:9 — Homily on Romans 31

"Salute Urbane, my helper in the Lord." This is a greater encomium than the other. For this even comprehends that. "And Stachys, my beloved." This again is an honor of the same kind.

Romans 16:10 — Homily on Romans 31

"Salute Apelles, approved in Christ." There is no praise like this, being unblamable, and giving no handle in the things of God. For when he says, "approved in Christ," he includes the whole list of virtues. And on what ground does he nowhere say my Lord such an one, my Master this? It is because these encomiums were greater than those. For those are mere titles of rank (timhj), but these are of virtue. And this same honor he paid them not at random, or as addressing several of inferior virtue with the high and great characters. For so far as he is addressing, and that too one along with another, and in the same letter, he honors them all alike. But by stating the praises particularly to each, he sets before us the virtue peculiar to each; so as neither to give birth to envy by honoring one and dishonoring another, nor to work in them listlessness and confusion, by giving them all the same dignity, though they did not deserve the same.

Romans 16:11 — Homily on Romans 31

"Salute Herodion my kinsman; greet them which be of the household of Narcissus;" Who, it is likely, were not so worthy as the afore-mentioned, on which account also he does not mention them all by name even, and after giving them the encomium which was suited to them, that of being faithful, (and this the meaning of, "Which are in the Lord.") ...

Romans 16:12 — Homily on Romans 31

"Salute Tryphena and Tryphosa, who labor in the Lord." And in regard to the former woman, he says that "she bestowed labor upon you," but of these that they are still laboring. And this is no small encomium, that they should be in work throughout, and should not only work, but labor even. But Persis he calls beloved too, to show that she is greater than these. For he says, "Salute my beloved Persis." And of her great laborings he likewise bears testimony, and says, "which labored much in the Lord." So well does he know how to name each after his deserts, so making these more eager by not depriving them of any of their dues, but commending even the slightest preeminence, and making the others more virtuous, and inciting them to the same zeal, by his encomiums upon these.

Romans 16:13 — Homily on Romans 31

"Salute Rufus, chosen in the Lord, and his mother and mine." Here again the good things are without any drawback, since the son and the mother are each of such a character, and the house is full of blessing, and the root agreeth with the fruit; for he would not have simply said, "his mother and mine," unless he had been bearing testimony to the woman for great virtue.

Romans 16:14 — Homily on Romans 31

"Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them." Here do not be looking to how he starts them without any encomium, but how he did not reckon them, though far inferior, as it seems, to all, unworthy of being addressed by him. Or rather even this is no slight praise that he even calls them brethren, as also those that are after them he calls saints. ...

Romans 16:15 — Homily on Romans 31

"Salute Philologus, and Julius, and Nereus and his sister, and Olympas, and all the saints which are with them;" Which was the greatest dignity, and unspeakable height of honor. Then to prevent any jealousy rising from his addressing one in one way and another in another, and some by name and some with no distinction, and some with more points of praise, and some with fewer, he again mingles them in the equality of charity, and in the holy kiss. ...

Romans 16:16 — Homily on Romans 31

"Salute one another with an holy kiss." To cast out of them, by this salutation, all arguing that confused them, and all grounds for little pride; that neither the great might despise the little, nor the little grudge at the greater, but that haughtiness and envy might be more driven away, when this kiss soothed down and levelled every one. And therefore he not only bids them salute in this way, but sends in like manner to them the greeting from the Churches. For "there salute you," he says, not this or that person individually, but all of you in common, "The Churches of Christ." You see that they are no small gains that we earn from these addresses, and what treasures we should have passed hastily over, unless in this part of the Epistle also we had examined it with accuracy, such, I mean, as was in our power. So if there be found any man of wisdom and spiritual, he will dive even deeper, and find a greater number of pearls. But since some have often made it a question wherefore it was that in this Epistle he addressed so many, which thing he has not done in any other Epistle, we might say that it is owing to his never having seen the Romans yet, that he does this. And yet one may say, "Well, he had not seen the Colossians either, and yet he did not do anything of the kind." But these were more honorable than others, and had come thither from other cities, as to a safer and more royal city. Since then they were living in a foreign country, and they needed much provision for security, and some of them were of his acquaintance, but some too were there who had rendered him many important services, he with reason commends them by letters; for the glory of Paul was then not little, but so great, that even from his sending them letters, those who had the happiness to have an Epistle to them, gained much protection. For men not only reverenced him, but were even afraid of him. Had this not been so, he would not have said, who had been "a succorer of many, and of myself also." (v. 2.) And again, "I could wish that myself were accursed." (Rom. ix. 3.) And to Philemon he wrote and said, "as Paul the aged, and a prisoner of Jesus Christ." (Phil. 9.) And to the Galatians, "Behold, I Paul say unto you." (Gal. v. 2.) And, "Ye received me even as Jesus Christ." (ib. iv. 14.) And writing to the Corinthians he said, "Now some are puffed up, as though I would not come unto you." (1 Cor. iv. 18.) And again, "These things I have in a figure transferred to myself and to Apollos, that ye might learn in us not to think of men above that which is written." (ib. 6.) Now from all these passages it is clear that all had a great opinion of him. Wishing then that they should feel on easy terms, and be in honor, he addressed each of them, setting forth their praise to the best advantage he might. For one he calls beloved another kinsman, another both, another fellow-prisoner, another fellow-worker, another approved, another elect. And of the women one he addresses by her title, for he does not call her servant of the Church in an undefined way (because if this were so he would have given Tryphena and Persis this name too), but this one as having the office of deaconess, and another as helper and assistant, another as mother, another from the labors she underwent, and some he addresses from the house they belonged to, some by the name of Brethren, some by the appellation of Saints. And some he honors by the mere fact of addressing them, and some by addressing them by name, and some by calling them first-fruits, and some by their precedence in time, but more than all, Priscilla and Aquila. (touj peri Pr. k. 0A.) For even if all were believers, still all were not alike, but were different in their merits. Wherefore to lead them all to greater emulation, he keeps no man's encomiums concealed. For when they who labor more, do not receive the greater reward also, many become more listless. On this ground even in the kingdom, the honors, are not equal, nor am…

Romans 16:17-18 — Homily on Romans 32

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

Romans 16:19 — Homily on Romans 32

"For your obedience is come abroad unto all men." This he does, not to leave them free to be shameless, but to win them beforehand with encomiums, and the number of his witnesses, to arrest their attention. For neither is it I alone that am the witness, but the whole world. And he does not say for your understanding, but, "your obedience:" that is, their compliance, which was evidence of much meekness in them. "I am glad therefore on your behalf." And this is no small encomium too. Then, after the praise, admonition. For lest, after liberating them from any charges against them, he should make them the more listless, as not being observed; he gives them another hint in the words, "I would have you wise unto that which is good, and simple concerning evil." You see then how he attacks them again, and that without their suspecting it. For this looks like intimating that some of them were apt to be led astray.

Romans 16:20 — Homily on Romans 32

"And the God of peace shall bruise Satan under your feet shortly." For since he had spoken of those who "caused divisions and offences among them," he has mentioned "the God of peace" also, that they might feel hopeful about the riddance of these evils. For he that rejoiceth in this (i. e., peace) will put an end to that which makes havoc of it. And he does not say, will subject, but "will bruise," which is a stronger expression. And not those people only, but also him who was the general over them herein, Satan. And not "will bruise" merely, but "under your feet," so that they may obtain the victory themselves, and become noble by the trophy. And the time again is made a ground of comfort. For he adds, "shortly." And this was prayer and prophecy as well at once. "The grace of our Lord Jesus Christ be with you." That greatest weapon; that impregnable wall; that tower unshaken! For he reminds them of the grace, that he may give them the more alacrity. Because if ye have been freed from the ills more grievous by far, and freed by grace only, much more will ye be freed from the lesser, now ye have become friends too, and contribute your own share likewise. You see how he neither puts prayer without works, nor works without prayer. For after giving them credit for their obedience, then he prays; to show that we need both, our own part as well as God's part, if we are to be duly saved. For it was not before only, but now too, even though we be great and in high esteem, we need grace from Him.

Romans 16:21 — Homily on Romans 32

"Timotheus my work-fellow saluteth you." Observe the customary encomiums again. "And Lucius, and Jason, and Sosipater my kinsmen." This Jason Luke also mentions, and sets before us his manliness also, when he says, that "they drew" him "to the rulers of the city, crying," etc. And it is likely that the others too were men of note. For he does not mention relations barely, unless they were also like him in religiousness.

Romans 16:22 — Homily on Romans 32

"I Tertius, who wrote this Epistle, salute you." This too is no small encomium, to be Paul's amanuensis. Still it is not to pass encomiums on himself that he says this, but that he might attach a warm love to him on their part, for this ministration.

Romans 16:23 — Homily on Romans 32

"Gaius mine host, and of the whole Church, saluteth you." See what a crown he has framed for him by bearing witness to such great hospitality in him, and brought in the entire Church into this man's house! For by the word used here, he means a host, not a guest. But when you hear that he was Paul's host, do not admire him for his munificence only, but also for his strictness of life. For except he were worthy of Paul's excellency, he would never have lodged there, since he, who took pains to go beyond many of Christ's commands, would never have trespassed against that law, which bids us be very particular about who receive us, and about lodging with "worthy" persons. "Erastus, the chamberlain of the city, salutes you, and Quartus a brother." There is a purpose in his adding "the chamberlain of the city," for as he wrote to the Philippians, "They of Caesar's household salute you," that he might show that the Gospel had taken a hold upon great folk, so here too he mentions the title with a view to the same object, and to show that, to the man who gives heed, neither riches are a hindrance, nor the cares of government, nor anything else of the kind.

Romans 16:24 — Homily on Romans 32

"The grace of our Lord Jesus Christ be with you all. Amen." See what we ought to begin and to end with everywhere! For in this he laid the foundation of the Epistle, and in this he putteth on the roof, at once praying for the mother of all good things for them, and calling the whole of his loving-kindness to their mind. For this is the best proof of a generous teacher, to benefit his learners not by word only, but likewise by prayer, for which cause also one said, "But let us give ourselves continually to prayers, and to the ministry of the word."

Romans 16:25-27 — Homily on Romans 27

It is always a custom with Paul to conclude his exhortation with prayers and doxologies. For he knows that the thing is one of no slight importance. And it is out of affectionateness and caution that he is in the habit of doing this. For it is the character of a teacher devoted to his children, and to God, not to instruct them in words only, but by prayer too to bring upon his teaching the assistance which is from God. And this he does here also. But the connection is as follows: "To Him that is of power to stablish you, be glory for ever. Amen." For he again clings to those weak brethren, and to them he directs his discourse. For when he was rebuking, he made all share his rebuke; but now, when he is praying, it is for these that he wears the attitude of a suppliant. And after saying, "to stablish," he proceeds to give the mode of it, "according to my Gospel;" and this was what one would do to show that as yet they were not firmly fixed, but stood, though with wavering. Then to give a trustworthiness to what he says, he proceeds, "and the preaching of Jesus Christ;" that is, which He Himself preached. But if He preached it, the doctrines are not ours, but the laws are of Him. And afterwards, in discussing the nature of the preaching, He shows that this gift is one of much benefit, and of much honor; and this he first proves from the person of the declarer thereof, and then likewise from the things declared. For it was glad tidings. Besides, from His not having made aught of them known to any before us. And this he intimates in the words, "according to the revelation of the mystery." And this is a sign of the greatest friendliness, to make us share in the mysteries, and no one before us. "Which was kept secret since the world began, but now is made manifest." For it had been determined long ago, but was only manifested now. How was it made manifest? "By the Scriptures of the Prophets." Here again he is releasing the weak person from fear. For what dost thou fear? is it lest thou depart from the Law? This the Law wishes, this it foretold from of old. But if thou pryest into the cause of its being made manifest now, thou art doing a thing not safe to do, in being curious about the mysteries of God, and calling Him to account. For we ought not with things of this nature to act as busybodies, but to be well pleased and content with them. Wherefore that he might himself put a check upon a spirit of this sort, he adds, "according to the commandment of the everlasting God, for the obedience of faith." For faith requires obedience, and not curiosity. And when God commands, one ought to be obedient, not curious. Then he uses another argument to encourage them, saying "made known to all nations." That is, it is not thou alone but the whole world that is of this Creed, as having had not man, but God for a Teacher. Wherefore also he adds, "through Jesus Christ." But it was not only made known, but also confirmed. Now both are His work. And on this ground too the way it is to be read is, "Now to Him that is of power to stablish you through Jesus Christ;" and, as I was saying, he ascribes them both to Him; or rather, not both of these only, but the glory belonging to the Father also. And this too is why he said, "to Whom be glory forever, Amen." And he uses a doxology again through awe at the incomprehensibleness of these mysteries. For even now they have appeared, there is no such thing as comprehending them by reasonings, but it is by faith we must come to a knowledge of them, for in no other way can we. He well says, "To the only wise God." For if you will only reflect how He brought the nations in, and blended them with those who in olden time had wrought well, how He saved those who were desperate, how He brought men not worthy of the earth up to heaven, and brought those who had fallen from the present life into that undying and unalterable life, and made those who were trampled down by devils to vie with Angels, and opened Paradise,…

Ruth 4:10 — Homily on Matthew 3

See, for instance, what befell Ruth, how like it is to the things which belong to us. For she was both of a strange race, and reduced to the utmost poverty, yet Boaz when he saw her neither despised her poverty nor abhorred her mean birth, as Christ having received the Church, being both an alien and in much poverty, took her to be partaker of the great blessings. But even as Ruth, if she had not before left her father, and renounced household and race, country and kindred, would not have attained unto this alliance; so the Church too, having forsaken the customs which men had received from their fathers, then, and not before, became lovely to the Bridegroom. Of this therefore the prophet discourses unto her, and saith, "Forget thy people, and thy father's house, so shall the king have pleasure in thy beauty."

S3Y 1:6 — ON THE OBSCURITY OF PROPHECIES 2:9

There is none, there is no remedy better able to destroy sins than to continually recall them and to continually accuse oneself. In this way the publican could cancel his innumerable sins by saying, "God, have mercy on me, a sinner." And thus also the Pharisee remained unjustified because, taking no care to think of his own sins, he condemned everyone else, saying, "I am not like other people, greedy and avaricious, or even like this publican." Thus also Paul exhorted, "Let each one examine his own conduct, and then he will find reason to boast only in himself and not in others." Did you know that even in the Old Testament the righteous accused themselves? Listen to them speak as with one voice. David said, "My iniquities have gone over my head. They oppress me like a heavy burden." And Isaiah cried out, "Woe is me, wretched man, because I am a man of unclean lips!" The three young men, while they were in the furnace and offered their bodies to death for God, counted themselves among the greatest of sinners, saying, "We have sinned, we have done every kind of evil." And yet what was more brilliant, more pure than they? And even if they had committed some sins, the nature of the flames would have cancelled all of them. They did not look at their virtues, however, but thought of their sins.

S3Y 1:10 — COMMENTARY ON ISAIAH 6:4

"And I said, Woe is me, I am stunned, because though I am a man with unclean lips and live among a people of unclean lips, I have seen with my eyes the Lord of Sabaoth." The vision astonished the prophet, it caused him suddenly to start, it threw him into great fear, it moved him to a confession, it disposed him to know the faintheartedness of his own being more clearly. All the saints are like this: the more they are honored, precisely then do they humble themselves the more. Thus also Abraham, when he spoke with God, called himself dirt and dust. And Paul, when he was honored by receiving that vision, called himself an abnormal birth. Therefore this prophet also declares his own meanness, first because of his nature, saying, "Woe is me, I am stunned, because I am a man," and then because of the state of his soul, "And I have unclean lips." I believe he called his lips impure in comparison with the fervent mouths of those pure powers and with the service they rendered with the utmost exactness. He did not stop here but makes his confession for the whole people, adding the words, "I live among a people of impure lips." And why does he accuse his lips? To show his inability to speak freely. Given that the three young men said practically the same thing in the furnace—"We cannot open our mouths"—here also, which was a moment for hymns and praise (and indeed he saw the heavenly powers just doing this), it is right that he speaks of his lips, which above all else are called to that ministry.

S3Y 1:14 — ON THE PSALM 113:5

"May the Lord make you fruitful, you and your children." Have you seen another kind of blessing, the increase of the people? For this same reason it says elsewhere that the contrary is a punishment: "We have become smaller than any other nation; we are now humiliated throughout the earth." And in fact they enjoyed this blessing when they were in Egypt, despite the infinite number of things forbidden them, the forced labor, the tribulations, the cruelty of their persecutors. But nothing caused the Word of God to fail, and the blessing acted in such a way that in two hundred years, they had become six hundred thousand people.

S3Y 1:15 — AGAINST JEWS AND GENTILES 17

When they were in Babylon and their enemies wanted to make them sing, they neither listened nor obeyed, because they were prisoners and the servants of masters who maltreated them. But having been deprived of their homeland and their freedom (and even their lives were in danger) and compelled by the hands of their enemies as in a trap, when they were commanded to sing that song with their harps, they said, "By the rivers of Babylon we sat and wept, because those who deported us asked us to sing. How can we sing the songs of the Lord in a foreign land?" We must not say that they acted thusly because they had no harps. They give the reason: "How can we sing the songs of the Lord in a foreign land?" And they had their harps with them: "On the poplars of that land we hung up our harps." But they were not allowed even to fast. This is what the prophet had said to them: " 'Have you fasted for these seventy years?' says the Lord." That the offering of sacrifices or libations was prohibited is what the three young men say: "We have neither prince, nor prophet, nor leader nor place to offer you the firstfruits and to find mercy." They do not say, "We have no priest," for in fact there were priests. But so that you would know that everything depended on the place and the entire law was linked to it, it says, "There is no place." And why speak of sacrifices and libations? It was not allowed even to read the Law (which another prophet reproves, "And they read out the Law and proclaimed the confession") or to celebrate the Passover, Pentecost, the Feast of Booths.

S3Y 1:27 — Homilies on the Gospel of Matthew 4

These men then let us also imitate. Because now too there is set up a golden image, even the tyranny of Mammon. But let us not give heed to the timbrels, nor to the flutes, nor to the harps, nor to the rest of the pomp of riches; yea, though we must needs fall into a furnace of poverty, let us choose it, rather than worship that idol, and there will be "in the midst a moist whistling wind." Let us not then shudder at hearing of "a furnace of poverty." For so too at that time they that fell into the furnace were shewn the more glorious, but they that worshipped were destroyed. Only then all took place at once, but in this case some part will be accomplished here, some there, some both here and in the day that is to come. For they that have chosen poverty, in order that they might not worship mammon, will be more glorious both here and then, but they that have been rich unjustly here, shall then pay the utmost penalty. From this furnace Lazarus too went forth, not less glorious than those children; but the rich man who was in the place of them that worshipped the image, was condemned to hell. For indeed what we have now mentioned was a type of this. Wherefore as in this instance they who fell into the furnace suffered no hurt, but they who sat without were laid hold of with great fierceness, so likewise shall it be then. The saints walking through the river of fire shall suffer no pain, nay they will even appear joyous; but they that have worshipped the image, shall see the fire rest upon them fiercer than any wild beast, and draw them in.

S3Y 1:32 — SERMON ON THE HOLY MARTYRS

Here you see not only the yoke of an animal but also the chariots of the infinitude of martyrs and God who is above these chariots and leads them to heaven. Regarding the souls of the saints being the chariots of God, listen to what the prophet says, "The chariots of God are thousands on thousands." What he gave to the heavenly powers, he has also given to our nature. He is seated on the cherubim, as the psalm says, "He rode on a cherub and flew," and, "He who sits on the cherubim and looks into the depths." And this is what he has also given to us. He sits on them; he dwells in us. "I will dwell in you and walk among you." They became a chariot; we become a temple. Have you noticed the relationship of honor? Have you noticed how he has mollified both what is higher and what is lower? For this reason, if we desire it, we differ from the angels in nothing.

SIR 1:22 — BAPTISMAL INSTRUCTIONS 5:4-7

Do not be misled. What I am about to tell you is that it is possible to become drunk even without wine. So that you understand that this is possible, listen to what the prophet says: "Woe to those who are drunk, but not with wine." How then can someone get drunk without wine? There are any number of different ways: anger, conceit and foolishness provoke drunkenness. In fact, any one of the destructive passions born inside of us can arouse in us a sort of drunkenness and satisfaction that obscures our reason. Drunkenness, in fact, is nothing other than the alienation of our natural sentiments, the diversion of our thoughts and the loss of consciousness. In what way, then, tell me, are those who lose their temper any different from those who get drunk through wine? They get so drunk with anger and demonstrate such intemperance to the point where they throw themselves against everyone, no matter who it is, and they have no control over their words, nor do they distinguish one person from another.In fact, just as madmen and lunatics do not notice it when they are throwing themselves into the abyss, so it is with those who lose their temper and are struck with anger. That is why a wise man who wanted to demonstrate the devastation such drunkenness can bring says, "A man's anger tips the scale to his ruin." Notice how succinctly he captures the enormity of this destructive passion. Now, conceit and foolishness are another form of drunkenness—and in fact even more disastrous than drunkenness. Whoever is in the grip of these passions loses, so to speak, the faculty of his senses and is not all that different from a madman. Tormented each and every day by these passions, he does not notice it until he is dragged into the very abyss of sin, taken over by evils that seem incurable. Let us therefore escape, I beg you, both the drunkenness that comes from wine and the clouding of our thoughts brought about in us through absurd passions. Let us instead listen to our common master of the universe, who says, "Do not get drunk with wine, for that is debauchery." Do you see how clear this expression is about the possibility of getting drunk in other ways besides drinking too much? If there were no other kind of drunkenness, why then, after having told us not to get drunk he added "with wine"? Do you see the exceeding wisdom and precision evident in his teaching through this additional phrase? After having affirmed that we should "not get drunk with wine," he adds, "for that is debauchery," almost seeming to indicate that this kind of excess is the root of all evils. "For that is debauchery," he says, that is, this is the reason we lose the wealth of virtue.

SIR 2:2 — Homily on the Gospel of Matthew 10

Even so doth God oftentimes hold out some kind of threat; not that He may bring it upon us, but that He may draw us unto Himself. At any rate, when we return, He doth away with our fear at once; since assuredly, if we were alike in temptations and at ease, there would have been no need of temptations. But why do I speak of us? Since even to those saints of old great was the profit of that, "It is good for me that Thou hast humbled me." And He Himself likewise said to the apostles, "In the world ye shall have tribulation." And Paul signifies this self-same thing, when he saith, "There was given to me a thorn in the flesh, the messenger of Satan to buffet me." Wherefore also when he sought to be delivered from the temptation, he obtained it not, by reason of the great benefit thence ensuing. And if we should go over the whole life of David, we shall find him more glorious in his dangers; both himself and all the others that were like him. For so Job at that season shone forth the more abundantly, and Joseph too in this way became the more approved, and Jacob also, and his father likewise, and his father's father; and all as many as ever put on crowns of peculiar glory, it was by tribulations and temptations that they first won their crowns, then had their names recited. Being conscious of all these things, according to the wise saying, let us "not make haste in time of trouble," but let us teach ourselves one thing only, how to bear all nobly, and not to be curious or inquisitive about any of the things that are coming to pass. For to know when our tribulations should be done away, belongs to God who permits them to befall us; but to bear them, brought upon us, with all thankfulness, all that is the work of a good disposition on our part; and if this be so, then all our blessings will follow.

SIR 4:8 — ON THE PRIESTHOOD 3:16 (304)

The wisest of people understands the avarice and pride of human nature. He considers the nature of poverty and its terrible power to depress even the most generous spirit and to induce it often to act without shame. And so, in order that a person should not be irritated when accosted or be provoked by the continual placing of demands on him so that he becomes an enemy when he ought to bring help, such a person is instructed to be affable and accessible to the one who is asking him for things by the words, "Incline your ear to the poor, and answer him peaceably and gently." And passing over the case of one who succeeds in exasperating—for what can one say to him who is overcome?—he addresses the person who is able to bear the other's infirmity, exhorting him before he bestows his gift to correct the suppliant by the gentleness of his countenance and the mildness of his words.

SIR 7:5 — HOMILIES ON HOSEA 3:1

Nothing will generate presumptions so much as a good conscience, if we are not careful. Therefore, knowing that after we do something honest that this sentiment might arise in us, Jesus said to his disciples, "When you shall have done all those things you say: 'We are unprofitable servants.' " When the evil beast is about to enter you, with these words, then, he says, close the door. Notice, he did not say, "When you shall have done all those things you are useless," but "say, 'We are useless.' " Tell him not to fear because I do not pass my sentence on the basis of your judgment. If you say you are useless, I shall crown you as useful. Elsewhere we read, "First declare your transgressions, so that you may be justified." In other tribunals, the death of the culprit follows after the accusation; in the divine tribunal, the crown comes after the accusation of the trespasses. Therefore also Solomon said, "Do not justify yourself before the Lord."

SIR 8:13 — BAPTISMAL INSTRUCTIONS 2:15-16

Consider, dearly beloved, those who vouch for someone concerning money, how they have to submit themselves to a greater risk than the one who is responsible for and receives the money. Indeed, if the person who has received the loan shows himself benevolent, he pays back what he owes to the person who has given the guarantee; but if he turns out to be bad, he prepares a much larger disaster for the person who has vouched for him. For this reason a wise man warned, "If you give surety, be concerned as one who must pay." Now then, if those who vouch for someone concerning money render themselves responsible for everything, how much more do those who vouch for someone relating to spiritual things and on the theme of virtue must demonstrate great vigilance, exhorting, advising, correcting and revealing paternal affection. And they should understand that what is happening should not be taken lightly but that their own reputation is at stake. There will be mutual benefit if through their personal admonition they lead them someone onto the road of virtue, while a grave condemnation will be incumbent on them if they neglect to do so. For this reason, it is customary to call these people spiritual parents, so that they may learn what affection they must demonstrate for them with their own deeds in the teaching of spiritual things. If it is good to push those to embrace virtue with whom we have no relationship, how much more must we carry out this command regarding someone whom we receive whom we call a spiritual son or daughter.

SIR 9:8 — HOMILIES ON HOSEA 3:4

Where is it that the Scriptures have spoken of sin and its causes? It accuses the people who lived before the flood for their illegitimate unions. Hear how it cites the cause: "The sons of God, having seen how the daughters of men were fair, took them as wives." And so? Beauty was the cause of sin? It could never be so. In fact, beauty is the work of the wisdom of God. And a work of God could never become the cause of wickedness. Was it, then, a sin for having seen them? No, for this is also nature's work. What is it then? Having seen them with evil intentions—that, indeed, is very much the result of a corrupt will. Therefore also a wise man provided this exhortation: "Do not gaze on the beauty of others." He did not say, "Do not look," because it so happens that this occurs spontaneously; rather, he says, "Do not gaze on," excluding the intentional consideration, the importunate gaze, the prolonged contemplations that derive from a corrupt soul and are prey to desire. But what damage, if one objects, could derive from this? "Following this," it is said, "love lights up like fire." Like fire, indeed, after it has reached hay or straw does not waste time but simultaneously sticks to wood and ignites a splendid flame, so also the fire of desire that is within us, after it becomes glued to a beautiful and splendid image through the instrumentality of the eyes, immediately burns the souls of the one who watches.

SIR 9:15 — HOMILIES ON THE GOSPEL OF MATTHEW 51:5

That thou mayest therefore with confidence draw nigh to God, receive not wrath, when it comes in upon thee, and desires to be with thee, but drive it away like a mad dog. For so Paul too commanded: his phrase being, "lifting up holy hands without wrath and disputing." Dishonor not then thy tongue, for how will it entreat for thee, when it hath lost its proper confidence? but adorn it with gentleness, with humility, make it worthy of the God who is entreated, fill it with blessing, with much almsdoing. For it is possible even with words to do alms. "For a word is a better thing than a gift," and "answer the poor man peaceably with meekness." And all the rest of thy time too adorn it with the rehearsing of the laws of God; "Yea, let all thy communication be in the law of the Most High." Having thus adorned ourselves, let us come to our King, and fall at His knees, not with the body only, but also with the mind. Let us consider whom we are approaching, and on whose behalf, and what we would accomplish.

SIR 10:9 — Homily on the Gospel of Matthew 80

Hearken, all ye covetous, ye that have the disease of Judas; hearken, and beware of the calamity. For if he that was with Christ, and wrought signs, and had the benefit of so much instruction, because he was not freed from the disease, was sunk into such a gulf; how much more shall ye, who do not so much as listen to the Scripture, who are constantly riveted to the things present, become an easy prey to this calamity, unless ye have the advantage of constant care. Every day was that man with Him, who had not where to lay His head, and every day was he instructed by deeds, and by words, not to have gold, nor silver, nor two coats; and yet he was not taught self restraint; and how dost thou expect to escape the disease, if thou hast not the benefit of earnest attention, and dost not use much diligence? For terrible, terrible is the monster, yet nevertheless, if thou be willing, thou wilt easily get the better of him. For the desire is not natural; and this is manifest from them that are free from it. For natural things are common to all; but this desire has its origin from remissness alone; hence it takes its birth, hence it derives its increase, and when it has seized upon those who look greedily after it, it makes them live contrary to nature. For when they regard not their fellow countrymen, their friends, their brethren, in a word all men, and with these even themselves, this is to live against nature. Whence it is evident that the vice and disease of covetousness, wherein Judas, being entangled, became a traitor, is contrary to nature. And how did he become such a one, you may say, having been called by Christ? Because God's call is not compulsory, neither does it force the will of them who are not minded to choose virtue, but admonishes indeed, and advises, and does and manages all things, so as to persuade men to become good; but if some endure not, it does not compel. But if thou wouldest learn from what cause he became such as he was, thou wilt find him to have been ruined by covetousness. And how was he taken by this calamity? one may say. Because he grew remiss. For hence arise such changes, as on the other hand, those for the better from diligence. How many for instance that were violent, are now more gentle than lambs? how many lascivious persons have become afterwards continent? how many, heretofore covetous, yet now have cast away even their own possessions? And the contrary again has been the result of remissness. For Gehazi also lived with a holy man, and he too became depraved from the same disease. For this calamity is the most grievous of all. Hence come robbers of tombs, hence menslayers, hence wars and fightings, and whatsoever evil thou mayest mention, it cometh hence. And in every respect is such a one useless, whether it be requisite to lead an army or to guide a people: or rather not in public matters only, but also in private. If he is to marry a wife, he will not take the virtuous woman, but the vilest of all; if he have to buy a house, not that which becomes a free man, but what can bring much rent; if he is to buy slaves, or what else it may be, he will take the worst. And why do I speak of leading an army, and guiding a people, and managing households; for should he be a king, he is the most wretched of all men, and a pest to the world, and the poorest of all men. For he will feel like one of the common sort, not accounting all men's possessions to be his, but himself to be one of all; and when spoiling all men's goods, thinks himself to have less than any. For measuring the things present by his desire for those whereof he is not yet possessed, he will account the former nothing compared to the latter. Wherefore also one saith, "There is not a more wicked thing than a covetous man." For such a one both setteth himself to sale, and goeth about, a common enemy of the world, grieving that the earth doth not bear gold instead of the corn, and the fountains instead of streams, and the mountains inst…

SIR 11:3 — COMMENTARY ON ISAIAH 1:2-3

God shows that the prescriptions of the Law are not arduous. His requests of humankind are not inordinate. In fact, those beings without reason, and even the most senseless among them, easily obey what he commands. Someone might allege, however, that they instinctually have the capacity to know. Therefore it is possible that what they rightly do by instinct we do through our own choice. "The ox knows his owner." Not only does he place before them how exceptional his gift is, but he further intensifies his accusation against their inordinate wickedness by comparing them not with other human beings but with the elements of nature—those, in particular, who are without reason and are the most senseless among them. He says that they are even worse than these. This is also what Jeremiah does, bringing into play the turtledove and the swallow. Solomon, too, does something similar, returning the one who lives an idle life to now face the ant, now the bee.

SIR 12:13 — ON VAINGLORY AND THE RIGHT WAY FOR PARENTS TO BRING UP THEIR CHILDREN 1

Like a wild beast fallen onto a noble and delicate body incapable of defending itself, thus vanity has sunk its heavy teeth into you and injected its poison and diffused a great stench. It has thrown away some parts, after having mutilated them; other parts it has torn to pieces, again others devoured. And, if it were possible for someone to see vanity and the church in the same arena, the pitiful spectacle might have looked like this—although much more distressing than what happens in the arena—the body thrown away with the beast towering over it and watching over every part of it. The beast drives back anyone who assaults it and does not distance itself or abandon that body. Who then will chase this wild animal away? It is the duty of him who wages this battle to send his angels, invoked by us, and, after they have closed this beast's daring and impudent mouth as if with braces, they will chase it away. But when he waged the battle it was under the condition that once it was chased away, we would not go after it. And so, after he sends it away, ordering that terrible beast to stay away from us, if we—even after we have been saved from its clutches and it has been chased into its cave—covered with a thousand wounds still go looking for it again and get it roused up and excited again, then he will not have further pity on us, and he will not save us: "Who, in fact, will have pity on a snake charmer bitten by a serpent and on those who get close to the wild beasts?"

SIR 14:9 — Homily on Matthew 80

Wherefore also one saith, "There is not a more wicked thing than a covetous man." For such a one both setteth himself to sale, and goeth about, a common enemy of the world, grieving that the earth doth not bear gold instead of the corn, and the fountains instead of streams, and the mountains instead of stone; vexed at the fruitfulness of the seasons, troubled at common benefits; shunning every means whence one cannot obtain money; undergoing all things whence one can scrape together so much as two farthings; hating all men, the poor and the rich; the poor, lest they should come and beg of him; the rich, because he hath not their possessions. All men he accounts to be possessed of what is his, and as though he had been injured by all, so is he displeased with all. He knows not plenty, he has no experience of satiety, he is more wretched than any, even as, on the other hand, he that is freed from these things, and practises self-restraint, is the most enviable. For the virtuous man, though he be a servant, though a prisoner, is the most happy of all men.

SIR 16:1-3 — AGAINST THE OPPONENTS OF THE MONASTIC LIFE 3:3

Is it not true that not only do we fail to take to heart the care of our children but insidiously target and oppose those who would do so and end by being more cruel toward our children than barbarians? The cruelty of barbarians amounts only to reducing their enemies to slavery, the destruction and subjugation of their country and the outrage of bodily torture. You, however, reduce their very souls to slavery, fastening them with fetters like slaves, giving them over as prey to wicked and ferocious demons and to their passions. Indeed, by the fact that you give them no spiritual counsel nor permit others who are disposed to carry out this duty to do so, your conduct is in no way different. And no one should say to me that many who have ignored their children, even more than did Eli, have not suffered anything of the kind. On the contrary, many, in quite a few cases and for similar faults, have had to undergo even worse punishments. Indeed, what was the origin of early death? What caused the damage, the calamities, the misfortunes, the innumerable evils? Is it not perhaps that we neglect the duty of correcting our children when they err? And that this conclusion is not mere conjecture is sufficiently demonstrated by the disgrace of the elderly Eli. And I also refer you to the words that one of our wise men wrote on this theme. Speaking precisely of children, he says, "Do not delight in your children if they are godless. If they do not fear God, do not expect a long life for them."

SIR 16:1 — Homily on Acts 24

"Desire not a multitude of unprofitable children." Such bring more blasphemy against God, than if they were not Christians. What need have I of a multitude? It is only more food for the fire. This one might see even in the body, that better is moderate food with health, than a fatted calf with damage. This is more food than the other: this is food, but that is disease. This too one may see in war: that better are ten expert and brave men, than ten thousand of no experience. These latter, besides that they do no work, hinder also those that do work. The same too one may see to be the case in a ship, viz. that better are two experienced mariners, than ever so great a number of unskilful ones: for these will sink the ship.

SIR 16:3 — LETTER TO THE FALLEN THEODORE 1:1

"O that my head were water, and my eyes a fountain of tears!" It is seasonable for me to utter these words now, yes, much more than for the prophet in his time. For although I am not about to mourn over many cities or whole nations, yet shall I mourn over a soul that is of equal value with many such nations, yes, even more precious. For if one person who does the will of God is better than ten thousand transgressors, then you were formerly better than ten thousand Jews. This is why no one would now blame me if I were to compose more lamentations than those that are contained in the prophet and to utter complaints yet more vehement. For it is not the overthrow of a city that I mourn, or the captivity of wicked people, but the desolation of a sacred soul, the destruction and effacement of a Christ-bearing temple.

SIR 18:15-17 — ON THE PRIESTHOOD 3:306-7

When, because of hunger, one is constrained to beg and because of his begging he is compelled to act shamefully, and then because of acting shamefully he endures reproach—then the weight of despondency becomes rather complex and is accompanied by a darkness that settles on the soul. The one who takes care of such people should do so in a way that is long-suffering, rather than in a way that will only increase their despondency with further irritations. But he should also mitigate the majority of his already despondent nature with encouragement. For just as the one who has been insulted, even though he may be enjoying great abundance does not feel the advantage of his wealth because of the blow that he has received from the insult, in the same way, one who has been addressed with kind words and for whom the gift has been accompanied with encouragement, exults and rejoices all the more. That which he has been given is doubled in value because of the way in which it was offered.

SIR 18:30 — COMMENTARY ON GALATIANS 5:17

"For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, to prevent you from doing what you would." Here some level the charge that the apostle has divided the human being into two parts, making it seem as though human beings are constituted from opposing substances and indicating the existence of a conflict between body and soul. But this is certainly not the case. For by "the flesh," he does not mean the body. If he did, what would be the sense of the clause immediately following, "For it lusts," he says, "against the Spirit"? And yet, the body does not move but is moved. It is not an agent but is acted on. How then does it lust, because lust belongs to the soul, not to the body? For in another place it is said, "My soul longs," and, "Whatever your soul desires, I will even do it for you," and, "Do not walk according to the desires of your soul," and, "My soul pants." Why then does Paul say, "The flesh lusts against the Spirit"? He usually refers to the flesh as the depraved will, not the natural body, as when he says, "But you are not in the flesh but in the Spirit," and again, "Those who are in the flesh cannot please God." What then? Is the flesh to be destroyed? Was not he who thus spoke clothed with flesh? Such doctrines are not of the flesh but from the devil, for "he was a murderer from the beginning." What then is his meaning? It is the earthly mind, slothful and careless, that he here calls the flesh, and this is not an accusation of the body but a charge against the slothful soul. The flesh is an instrument, and no one feels aversion and hatred toward an instrument, but to him who abuses it. For it is not the instrument of iron but the murderer whom we hate and punish.

SIR 19:30 — BAPTISMAL INSTRUCTIONS 4:24-26

Once we have been inscribed in this spiritual senate of the church, it is right that we not permit ourselves the same actions as others but always manifest control of our tongue and purity of mind, educating each of our members to undertake no action that is not very useful to the soul. What am I saying? To use the tongue only for hymns, for praise, for the reading of the divine judgments and for spiritual conversation. As it says, "Let there be speech that is good for edifying, conferring grace on the listeners. And do not grieve the spirit of God in whom you have been sealed." Do you know that to fail to do this is to sadden the Holy Spirit? Therefore, I implore you, try to do nothing that saddens the Holy Spirit. If we must go out, let us not attend dangerous or unreasonable meetings, full of foolishness. Rather, prefer nothing to the church of God, to houses of prayer and to meetings where spiritual things are discussed. And let each of our actions be very dignified. As it says, "A person's attire, his laughter and his gait reveal who he is." The external posture can be a clear image of the condition of the soul; indeed, the movement of the members reveals its beauty in a particular way. If we go into the town square, let our gait, our serenity and our composure be such as to attract the notice of those we encounter, let our eye not roam or our feet walk in a disorderly manner, and let our tongue proffer words with tranquility and gentleness. In other words, let our entire exterior disposition indicate the interior beauty of the soul. Let our behavior be already as though foreign and transformed, because the things that we do are new and foreign, as the blessed Paul indicates when he says, "If anyone is in Christ, he is a new creature."

SIR 20:4 — Homily on the Gospel of Matthew 83

For if any one were to embrace a damsel he loves, but were not able to satisfy his desire, he undergoes the utmost torment. Even so also doth the rich man. For he hath plenty, and is with her, but cannot satisfy all his desire; but the same result takes place as some wise man mentions; "The lust of eunuch to deflower a virgin;" and, "Like an eunuch embracing a virgin and groaning;" so are all the rich.

SIR 20:18 — BAPTISMAL INSTRUCTIONS 1:17

A person once said, indicating how easily one falls because of the tongue, "Many fall by the sword, but not as many as by the tongue." And revealing the seriousness of such a fall, the same person again said, "A slip on the pavement is preferable to a fall caused by the tongue." And not only does he speak of falls, but also he urges great vigilance against being made to fall when he says, "Make gates and bars for your mouth," not that we would set actual gates and bars but that with great caution we would close our mouths before what is unbecoming.

SIR 25:24 — ON VIRGINITY 46:1-3

"How is it," one could say, "that Scripture calls a helper she who was a hindrance? In fact it says, 'Let us make a helper like him.' " And I would ask you: how can she be a helper who deprived the man of such security and drove him out of that wonderful existence in paradise, casting him into the tumult of the present life? A schemer does this, not a helper! "Woman," it says, "was the beginning of sin, and because of her we all die." And blessed Paul says, "Adam was not deceived. It was the woman who, being deceived, transgressed." How, then, can she be a helper who put the man at the mercy of death? How could she be a helper who brought it about that the children of God, which is to say all of the inhabitants of the earth, are submerged in death together with the beasts, the birds and all the other animals? Would not the woman have caused the ruin of righteous Job, if he had not been truly a man? Was it not the woman who brought about Sampson's ruin? Was it not a woman who did her best that the whole Hebrew people take up the worship of Baal of Peor and was slaughtered at the hands of her brothers? And who more than anyone else consigned Ahab to the devil, and before him Solomon, despite his wisdom and fame? Even now, do not women often lead their husbands to offend God? Did not the wise man say, perhaps for this reason, "Any kind of evil is small, compared with the evil of a woman"? "How is it then," you ask me, "that God said, 'Let us make a helper like him'? God does not lie." Nor do I say so—never! She was made for that purpose and reason, but like her companion, she did not want to remain in the dignity that was hers. The man was created by God in his image and likeness. Indeed, God said, "Let us make the man in our image and likeness," just as he said, "Let us make him a helper." Once created however, the man immediately lost both of these prerogatives. He knew how to keep neither the image nor the likeness (and how could he have, if he gave himself over to absurd desire, was prey to deception and was unable to overcome pleasure?). To his disgrace, the image was taken from him for all time to come.

SIR 26:28 — LETTER TO THE FALLEN THEODORE 1:18

For who would choose to fatigue himself if was not to gain any good from his labor? So then he also who sows words, and tears, and confession, unless he does this with a good hope, will not be able to desist from sinning, being still held down by the evil of despair. But just as that farmer who despairs of any crop of fruit will not in the future hinder any of those things that damage the seeds, so also he who sows his confession with tears but does not expect any advantage for this will not be able to overthrow those things that spoil repentance. And what does spoil repentance is being again entangled in the same evils. "For there is one," we read, "who builds, and one who pulls down; what have they gained more than toil? He who is dipped in water because of contact with a dead body and then touches it again, what has he gained by his washing?" Even so if someone fasts because of his sins and goes his way again and does the same things, who will listen to his prayer? And again we read, "If someone goes back from righteousness to sin, the Lord will prepare him for the sword," and, "As a dog when he has returned to his vomit and become repugnant, so is a fool who by his wickedness has returned to his sin."

SIR 28:3 — Homily on Matthew 79

But if upon them that are chastised by God it is not right to trample, but to grieve with them, much more with them that have sinned against us. For this is love's sign; love God prefers to all things. For as in the royal purple, those are precious amongst the flowers and dyes, which make up this robing; so here too, these virtues are the precious ones, which preserve love. But nothing maintains love so much as the not remembering them that have sinned against us. "Why? did not God guard the other side also? Why? did He not drive him that hath done the wrong to him that is wronged? Doth He not send him from the altar to the other, and so after the reconciliation invite him to the table?" But do not therefore wait for the other to come, since thus thou hast lost all. For to this intent most especially doth He appoint unto thee an unspeakable reward, that thou mayest prevent the other, since, if thou art reconciled by his entreaties, the amity is no longer the result of the divine command, but of the other party's diligence. Wherefore also thou goest away uncrowned, while he receives the rewards. What sayest thou? Hast thou an enemy, and art thou not ashamed? Why is not the devil enough for us, that we bring upon ourselves those of our own race also? Would that not even he had been minded to war against us; would that not even he were a devil! Knowest thou not how great the pleasure after reconciliation? For what, though in our enmity it appear not great? For that it is sweeter to love him that doth us wrong than to hate him, after the enmity is done away thou shalt be able to learn full well. Why then do we imitate the mad, devouring one another, warring against our own flesh? Hear even under the Old Testament, how great regard there was for this, "The ways of revengeful men are unto death. One man keepeth anger against another, and doth he seek healing of God?" "And yet He allowed, 'eye for eye,' and 'tooth for tooth,' how then doth He find fault?" Because He allowed even those things, not that we should do them one to another, but that through the fear of suffering, we might abstain from the commission of crime. And besides, those acts are the fruits of a short-lived anger, but to remember injuries is the part of a soul that practises itself in evil. But hast thou suffered evil? yet nothing so great, as thou wilt do to thyself by remembering injuries.

SIR 30:7 — Homily on the Gospel of Matthew 55

"For whosoever will save his life shall lose it," saith He, "but whosoever shall lose his life for my sake, shall find it. For what is a man profited, if he should gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" Now what He saith is like this: "not as unsparing towards you, but rather as exceedingly sparing you, I enjoin these things. For he who spares his child, ruins it; but he who spares it not, preserves." To which effect also a certain wise man said, "If thou beat thy son with a rod, he shall not die, but thou shalt deliver his soul from death." And again, "He that refresheth his son, shall bind up his wounds." This takes place in the camp also. For if the general, sparing the soldiers, commands them to remain within the place always, he will destroy with them the inhabitants too. "In order then that this may not happen in your case also," saith He, "ye must be arrayed against continual death. For now too a grievous war is about to be kindled. Sit not therefore within, but go forth and fight; and shouldest thou fall in thy post, then hast thou obtained life." For if in the visible wars he that in his post meets slaughter, is both more distinguished than the rest, and more invincible, and more formidable to the enemy; although we know that after death the king, in behalf of whom he takes his station, is not able to raise him up again: much more in these wars, when there are such hopes of resurrection besides, will he who exposes his own life unto death, find it; in one sense, because he will not be quickly taken; in a second, because even though he fall, God will lead his life on to a higher life.

SIR 30:20 — Homily on the Gospel of Matthew 83

For why, O man, dost thou gather gold? Why dost thou make thy bondage more bitter? Why thy watching more grievous? Why thy anxiety more painful? Account for thine own the metals buried in the mines, those in the kings' courts. For indeed if thou hadst all that heap, thou wouldest keep it only, and wouldest not use it. For if now thou hast not used the things thou possessest, but abstainest from them as though they belonged to others, much more would this be the case with thee, if thou hadst more. For it is the way of the covetous, the more they heap up around them, the more to be sparing of it. "But I know," sayest thou, "that these things are mine." The possession then is in supposition only, not in enjoyment. But I should be an object of fear to men, sayest thou. Nay, but thou wouldest by this become a more easy prey both to rich and poor, to robbers, and false accusers, and servants, and in general to all that are minded to plot against thee. For if thou art desirous to be an object of fear, cut off the occasions by which they are able to lay hold of thee and pain thee, whoever have set their hearts thereon. Hearest thou not the parable that saith, that the poor and naked man, not even a hundred men gathered together are ever able to strip? For he hath his poverty as his greatest protection, which not even the king shall ever be able to subdue and take. The covetous man indeed all join in vexing. And why do I say men, when moths and worms war against such a man? And why do I speak of moths? Length of time is enough alone, even when no one troubles him, to do the greatest injury to such a man. What then is the pleasure of wealth? For I see its discomforts, but do thou tell me the pleasure of it. And what are its discomforts? sayest thou: anxieties, plots, enmities, hatred, fear; to be ever thirsting and in pain. For if any one were to embrace a damsel he loves, but were not able to satisfy his desire, he undergoes the utmost torment. Even so also doth the rich man. For he hath plenty, and is with her, but cannot satisfy all his desire; but the same result takes place as some wise man mentions; "The lust of eunuch to deflower a virgin;" and, "Like an eunuch embracing a virgin and groaning;" so are all the rich.

SIR 31:20 — AGAINST THE OPPONENTS OF THE MONASTIC LIFE 2:10

Let us first examine the vice considered the most attractive, that of a fine table. Tell me, then, of its time and for what part of the day it detains us: such a small part, in fact, that it is difficult even to calculate. From the moment one begins to feel full, pleasure ceases. And not only that, it ceases even earlier, passing more swiftly than a running stream, even while the food is still between the teeth, and cannot last beyond the swallowing of the food itself. As soon as food passes the teeth, it loses all of its attractiveness. I will not go on about the evils that follow or how great is the storm that derives from the pleasures of the table. In fact, the one who abstains not only feels more at ease but also feels lighter and rests more easily than the one who lies down on his bed oppressed by a full stomach. "Healthy sleep with moderate eating," the Scripture says. Is there perhaps need to recall the illnesses, the disgust, the calamities, the wasted expense? From such meals, how many arguments, what envy, what calumnies result?

SIR 32:10 — Homily on the Gospel of Matthew 47

What then, saith one, is the head of virtue? Humility. Wherefore Christ also begins with it, saying, "Blessed are the poor." This head hath not locks and ringlets, but beauty, such as to gain God's favor. For, "Unto whom shall I look," saith He, "but unto him that is meek and humble, and trembleth at my words?" And, "Mine eyes are upon the meek of the earth." And, "The Lord is nigh unto them that are of a contrite heart." This head, instead of locks, and flowing hair, bears sacrifices acceptable to God. It is a golden altar, and a spiritual place of sacrifice; "For a contrite spirit is a sacrifice to God." This is the mother of wisdom. If a man have this, he will have the rest also. Hast thou seen a head such as thou hadst never seen? Wilt thou see the face too, or rather mark it? Mark then for the present its color, how ruddy, and blooming, and very engaging; and observe what are its ingredients. "Well, and what are they?" Shame-facedness and blushing. Wherefore also some one saith, "Before a shamefaced man shall go favor." This sheds much beauty over the other members also. Though thou mix ten thousand colors, thou wilt not produce such a bloom. And if thou wilt see the eyes also, behold them exactly delineated with decency and temperance. Wherefore they become also so beautiful and sharpsighted, as to behold even the Lord Himself. For, "Blessed," saith He, "are the pure in heart, for they shall see God."

SIR 33:27 — TO STAGIRIUS WHO WAS TORMENTED BY A DEVIL 1:3

If, following the devil's promise that after the transgression he would be seen as equal to God, the man actually enjoyed such an honor, then he would have fallen into three extreme evils. First of all, he would have thought that God was jealous, a deceiver and a liar. Second, that the real deceiver and the father of lies and envy was in fact a benefactor and a friend. And third, he would have continued to sin for all eternity. But God kept all this far from the man by casting him out of paradise. In the same way a doctor who ignores a wound produces a worse inflammation. But if he resorts to an incision, he prevents the infection from spreading. Nor did God stop there, but he also added sweat and toil, because it is the nature of human beings to not be made for relaxation. And if, though being inflicted with these punishments, we persist in sin, what would we have not dared to do if God had moved us toward softness and idleness? "Idleness teaches many evils," it is said. Both what happens every day and the things that happened to those who came before us testify to this. It is written, in fact, that "the people sat down to eat, then rose up to revel." And, "you became fat, gross and bloated, and the one who was beloved has rejected God."

SIR 42:9 — ON THE PRIESTHOOD 3:317-18

The enemy of holiness always presses virgins and troubles them, ready to devour them if someone wavers and falls. There are many insidious men, and beyond all this there is the fury of nature. She must prepare for a twofold war: one that attacks from the outside, and the other that disturbs within. Thus great is the fear of one who protects them, greater the danger and the anguish if something unwanted happens. If an enclosed daughter robs her father of sleep and anxiety for her keeps him awake over fear that she will be sterile or that she would age or no longer be loved, what would the suffering be of one who is worried not for these reasons but for other, much more serious ones? Here one does not refuse a man but Christ himself. Here sterility does not end in ignominy but in harm, in the ruin of the soul. "Every tree," says the Scripture, "that does not produce good fruit will be cut down and thrown in the fire."

Song of Songs 5:2 — HOMILIES ON REPENTANCE AND ALMSGIVING 1:3-4

Both when I stayed at home and when I departed, when I walked and rested, and wherever I went, I continuously turned your love over in my mind and dreamt about it. I found pleasure in these dreams not only during the day but also at night. The very statement made by Solomon, "I sleep but my heart is awake," was then happening to me. The necessity for sleep weighed down my eyelids, but the great power of your love chased away the sleep from the eyes of my soul; and constantly I thought that I was speaking with you in my sleep.At night, it is natural for the soul to see in her dreams all the things that she thinks about in the day, something that I was then experiencing. Although I did not see you with the eyes of my body, I saw you with the eyes of love. In spite of my physical absence, I was close to you in disposition, and my ears always heard your vivacious voice.

Titus 1:1 — Homily on Titus 1

Ver. 1. "Paul, a servant of God, and an Apostle of Jesus Christ, according to the faith of God's elect." You observe how he uses these expressions indifferently, sometimes calling himself the "servant of God," and sometimes the "servant of Christ," thus making no difference between the Father and the Son. "According to the faith of God's elect, and the acknowledging of the truth which is after godliness. In hope of eternal life." "According to the faith of God's elect." It is because thou hast believed, or rather because thou wast intrusted? I think he meant, that he was intrusted with God's elect, that is, not for any achievements of mine, nor from my toils and labors, did I receive this dignity. It was wholly the effect of His goodness who intrusted me. Yet that the grace may not seem without reason, (for still the whole was not of Him, for why did He not intrust it to others?) he therefore adds, "And the acknowledging of the truth that is after godliness." For it was for this acknowledgment that I was intrusted, or rather it was of His grace that this too was intrusted to me, for He was the author of this also. Whence Christ Himself said, "Ye have not chosen Me, but I have chosen you." (John xv. 16.) And elsewhere this same blessed one writes, "I shall know, even as also I am known." (1 Cor. xiii. 12.) And again, "If I may apprehend that, for which also I am apprehended of Christ Jesus." (Phil. iii. 12.) First we are apprehended, and afterwards we know: first we are known, and then we apprehend: first we were called, and then we obeyed. But in saying, "according to the faith of the elect," all is reckoned to them, because on their account I am an Apostle, not for my worthiness, but "for the elect's sake." As he elsewhere says, "All things are yours, whether Paul, or Apollos." (1 Cor. iii. 21.) "And the acknowledging the truth that is after godliness." For there is a truth in other things, that is not according to godliness; for knowledge in matters of agriculture, knowledge of the arts, is true knowledge; but this truth is after godliness. Or this, "according to faith," means that they believed, as the other elect believed, and acknowledged the truth. This acknowledging then is from faith, and not from reasonings. "In hope of eternal life." He spoke of the present life, which is in the grace of God, and he also speaks of the future, and sets before us the rewards that follow the mercies which God has bestowed upon us. For He is willing to crown us because we have believed, and have been delivered from error. Observe how the introduction is full of the mercies of God, and this whole Epistle is especially of the same character, thus exciting the holy man himself, and his disciples also, to greater exertions. For nothing profits us so much as constantly to remember the mercies of God, whether public or private. And if our hearts are warmed when we receive the favors of our friends, or hear some kind word or deed of theirs, much more shall we be zealous in His service when we see into what dangers we had fallen, and that God has delivered us from them all. "And the acknowledging of the truth." This he says with reference to the type. For that was an "acknowledging" and a "godliness," yet not of the Truth, yet neither was it falsehood, it was godliness, but it was in type and figure. And he has well said, "In hope of eternal life." For the former was in hope of the present life. For it is said, "he that doeth these things shall live in them." (Rom. x. 5.) You see how at the beginning he sets forth the difference of grace. They are not the elect, but we. For if they were once called the elect, yet are they no longer called so.

Titus 1:2 — Homily on Titus 1

Ver. 2. "Which God, that cannot lie, promised before the world began." That is, not now upon a change of mind, but from the beginning it was so foreordained. This he often asserts, as when he says, "Separated unto the Gospel of God." (Rom. i. 1.) And again, "Whom He did foreknow, He also did predestinate." (Rom. viii. 29.) Thus showing our high origin, in that He did not love us now first, but from the beginning: and it is no little matter to be loved of old, and from the beginning. "Which God, that cannot lie, promised." If He "cannot lie," what He has promised will assuredly be fulfilled. If He "cannot lie," we ought not to doubt it, though it be after death. "Which God, that cannot lie," he says, "promised before the world began"; by this also, "before the world began," he shows that it is worthy of our belief. It is not because the Jews have not come in, that these things are promised. It had been so planned from the first. Hear therefore what he says, "But hath in His own times manifested." Wherefore then was the delay? From His concern for men, and that it might be done at a seasonable time. "It is time for Thee, Lord, to work" (Ps. cxix. 125), says the Prophet. For by "His own times" is meant the suitable times, the due, the fitting.

Titus 1:3 — Homily on Titus 1

Ver. 3. "But hath in due times manifested His word through preaching, which is committed unto me." That is, the preaching is committed unto me. For this included everything, the Gospel, and things present, and things future, life, and godliness, and faith, and all things at once. "Through preaching," that is, openly and with all boldness, for this is the meaning of "preaching." For as a herald proclaims in the theater in the presence of all, so also we preach, adding nothing, but declaring the things which we have heard. For the excellence of a herald consists in proclaiming to all what has really happened, not in adding or taking away anything. If therefore it is necessary to preach, it is necessary to do it with boldness of speech. Otherwise, it is not preaching. On this account Christ did not say, Tell it "upon the housetops," but "preach upon the housetops" (Matt. x. 27); showing both by the place and by the manner what was to be done. "Which is committed unto me according to the commandment of God our Saviour." The expressions, "committed unto me," and "according to the commandment," show the matter to be worthy of credit, so that no one should think it discreditable, nor be hesitating about it, or discontented. If then it is, a commandment, it is not at my disposal. I fulfill what is commanded. For of things to be done, some are in our power, others are not. For what He commands, that is not in our power, what He permits, is left to our choice. For instance, "Whosoever shall say to his brother, Thou fool, shall be in danger of hell fire." (Matt. v. 22.) This is a commandment. And again, "If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." (Matt. v. 23, 24.) This also is a command. But when He says, "If thou wilt be perfect, go and sell all that thou hast" (Matt. xix. 21): and, "He that is able to receive it, let him receive it" (Matt. xix. 12): this is not a command, for He makes His hearer the disposer of the matter, and leaves him the choice, whether he will do it or not. For these things we may either do or not do. But commandments are not left to our choice, we must either perform them, or be punished for not doing so. This is implied when he says, "Necessity is laid upon me; yea woe is unto me, if I preach not the Gospel." (1 Cor. ix. 16.) This I will state more plainly, that it may be manifest to all. For instance, He that is intrusted with the government of the Church, and honored with the office of a Bishop, if he does not declare to the people what they ought to do, will have to answer for it. But the layman is under no such obligation. On this account Paul also says, "According to the commandment of God our Saviour," I do this. And see how the epithets fit in to what I have said. For having said above, "God who cannot lie," here he says, "According to the commandment of God our Saviour." If then He is our Saviour, and He commanded these things with a view that we should be saved, it is not from a love of command. It is a matter of faith, and the commandment of God our Saviour.

Titus 1:4 — Homily on Titus 1

"To Titus mine own son," that is, my true son. For it is possible for men not to be true sons, as he of whom he says, "If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, with such an one no not to eat." (1 Cor. v. 11.) Here is a son, but not a true son. A son indeed he is, because he has once received the grace, and has been regenerated: but he is not a true son, because he is unworthy of his Father, and a deserter to the usurped sovereignty of another. For in children by nature, the true and the spurious are determined by the father that begot, and the mother who bore them. But it is not so in this case, but it depends on the disposition. For one who was a true son may become spurious, and a spurious son may become a true one. For it is not the force of nature, but the power of choice, on which it depends, whence it is subject to frequent changes. Onesimus was a true son, but he was again not true, for he became "unprofitable"; then he again became a true son, so as to be called by the Apostle his "own bowels." (Philem. 12.) Ver. 4. "To Titus, mine own son after the common faith." What is "after the common faith"? After he had called him his own son, and assumed the dignity of a father, hear how it is that he lessens and lowers that honor. He adds, "After the common faith"; that is, with respect to the faith I have no advantage over thee; for it is common, and both thou and I were born by it. Whence then does he call him his son? Either only wishing to express his affection for him, or his priority in the Gospel, or to show that Titus had been enlightened by him. On this account he calls the faithful both children and brethren; brethren, because they were born by the same faith; children, because it was by his hands. By mentioning the common faith, therefore, he intimates their brotherhood. Ver. 4. "Grace and peace from God the Father, and the Lord Jesus Christ our Saviour." Because he had called him his son, he adds, "from God the Father," to elevate his mind by showing whose son he was, and by not only naming the common faith, but by adding "our Father," he implies that he has this honor equally with himself. Moral. Observe also how he offers the same prayers for the Teacher, as for the disciples and the multitude. For indeed he needs such prayers as much, or rather more than they, by how much he has greater enmities to encounter, and is more exposed to the necessity of offending God. For the higher is the dignity, the greater are the dangers of the priestly office. For one good act in his episcopal office is sufficient to raise him to heaven and one error to sink him to hell itself. For, to pass over all other cases of daily occurrence, if he happens, either from friendship or any other cause, to have advanced an unworthy person to a Bishopric, and have committed to him the rule of a great city, see to how great a flame he renders himself obnoxious. For not only will he have to account for the souls that are lost, for they are lost through the man's irreligion, but for all that is done amiss by the other. For he that is irreligious in a private station will be much more so when he is raised to power. It is much indeed, if a pious man continue such after his elevation to rule. For he is then more strongly assailed by vainglory, and the love of wealth, and self-will, when office gives him the power; and by offenses, insults, and reproaches, and numberless other evils. If therefore any one be irreligious, he will become more so when raised to office; and he who appoints such a ruler will be answerable for all the offenses committed by him, and for the whole people. But if it is said of him who gives offense to one soul, "It were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea" (Matt. xviii. 6); what will he have to suffer who offends so many souls, whole cities and populations, and multitudes of families…

Titus 1:5 — Homily on Titus 2

"For this cause left I thee in Crete." As if the whole world had been one house, they divided it among themselves, administering its affairs everywhere, each taking care of his several portion of it. "For this cause left I thee in Crete, that thou shouldest set in order the things that are [R. V. were] wanting." He does not command this in an imperious manner; "that thou shouldest set in order," he says. Here we see a soul free from all envy, seeking everywhere the advantage of his disciples, not curiously solicitous, whether the good was done by himself or by another. For where he in his own person set it in order. But those things which were rather attended with honor and praise he committed to his disciple, as the ordination of Bishops, and such other things as required some farther arrangement, or, so to speak, to be brought to greater perfection. What sayest thou? does he farther set in order thy work? and dost thou not think it a disgrace bringing shame upon thee? By no means; for I look only to the common good, and whether it be done by me, or by another, it makes no difference to me. Thus it becomes him to be affected who presides in the Church, not to seek his own honor, but the common good. "And ordain elders in every city," here he is speaking of Bishops, as we have before said, "as I had appointed thee. If any is blameless." "In every city," he says, for he did not wish the whole island to be intrusted to one, but that each should have his own charge and care, for thus he would have less labor himself, and those under his rule would receive greater attention, if the Teacher had not to go about to the presidency of many Churches, but was left to be occupied with one only, and to bring that into order.

Titus 1:6 — Homily on Titus 2

Ver. 6. "If any be blameless, the husband of one wife, hating faithful children, not accused of riot, or unruly." Why does he bring forward such an one? To stop the mouths of those heretics, who condemned marriage, showing that it is not an unholy thing in itself, but so far honorable, that a married man might ascend the holy throne; and at the same reproving the wanton, and not permitting their admission into this high office who contracted a second marriage. For he who retains no kind regard for her who is departed, how shall he be a good president? and what accusation would he not incur? For you all know, that though it is not forbidden by the laws to enter into a second marriage, yet it is a thing liable to many ill constructions. Wishing therefore a ruler to give no handle for reproach to those under his rule, he on this account says, "If any be blameless," that is, if his life be free from reproach, if he has given occasion to no one to assail his character. Hear what Christ says, "If the light that is in thee be darkness, how great is that darkness!" (Matt. vi. 23.) "Hating faithful children, not accused of riot, or unruly." We should observe what care he bestows upon children. For he who cannot be the instructor of his own children, how should he be the Teacher of others? If he cannot keep in order those whom he has had with him from the beginning, whom he has brought up, and without? For if the incompetency of the father had not been great, he would not have allowed those to become bad whom from the first he had under his power. For it is not possible, indeed it is not, that one should turn out ill who is brought up with much care, and has received great attention. Sins are not so prevalent by nature, as to overcome so much previous care. But if, occupied in the pursuit of wealth, he has made his children a secondary concern, and not bestowed much care upon them, even so he is unworthy. For if when nature prompted, he was so void of affection or so senseless, that he thought more of his wealth than of his children, how should he be raised to the Episcopal throne, and so great rule? For if he was unable to restrain them it is a great proof of his weakness; and if he was unconcerned, his want of affection is much to be blamed. He then that neglects his own children, how shall he take care of other men's? And he has not only said, "not riotous," but not even "accused of riot." There must not be an ill report, or such an opinion of them.

Titus 1:7 — Homily on Titus 2

Ver. 7. "For a Bishop must be blameless, as the steward of God; not self-willed, not soon angry, not given to wine, no striker." For a ruler without, as he rules by law and compulsion, perhaps does not consult the wishes of those under his rule. But he who ought to rule men with their own consent, and who will be thankful for his rule, if he so conduct himself as to do everything of his own will, and share counsels with no one, makes his presidency tyrannical rather than popular. For he must be "blameless, as the steward of God, not self-willed, not soon angry." For how shall he instruct others to rule that passion, who has not taught himself? For power leads on to many temptations, it makes a man more harsh and difficult to please, even him that was very mild, surrounding him with so many occasions of anger. If he have not previously practiced himself in this virtue, he will grow harsh, and will injure and destroy much that is under his rule. "Not given to wine, no striker." Here he is speaking of the insolent man. For he should do all things by admonition or rebuke, and not by insolence. What necessity, tell me, for insult? He ought to terrify, to alarm, to penetrate the soul with the threat of hell. But he that is insulted becomes more impudent, and rather despises him that insults him. Nothing produces contempt more than insult; it disgraces the insolent person, and prevents his being respected, as he ought to be. Their discourse ought to be delivered with much caution. In reproving sins they should bear in mind the future judgment, but keep clear of all insolence. Yet if any prevent them from doing their duty, they must prosecute the matter with all authority. "Not a striker," he says. The teacher is the physician of souls. But the physician does not strike, but heals and restores him that has stricken him. "Not given to filthy lucre."

Titus 1:8 — Homily on Titus 2

Ver. 8. "But a lover of hospitality, a lover of good men, sober, just, holy, temperate." Ver. 9. "Holding fast the faithful word as he has been taught." You see what intensity of virtue he required. "Not given to filthy lucre," that is, showing great contempt for money. "A lover of hospitality, a lover of good men, sober, just, holy"; he means, giving away all his substance to them that need. "Temperate"; he speaks not here of one who fasts, but of one who commands his passions, his tongue, his hands, his eyes. For this is temperance, to be drawn aside by no passion. "Holding fast the faithful word as he hath been taught." By "faithful" is here meant "true," or that which was delivered through faith, not requiring reasonings, or questionings. "Holding fast," that is, having care of it, making it his business. What then, if he be ignorant of the learning that is without? For this cause, he says, "the faithful word, according to teaching." "That he may be able both to exhort, and to convince the gainsayers." So that there is need not of pomp of words, but of strong minds, of skill in the Scriptures and of powerful thoughts. Do you not see that Paul put to flight the whole world, that he was more powerful than Plato and all the rest? But it was by miracles, you say. Not by miracles only, for if you peruse the Acts of the Apostles, you will find him often prevailing by his teaching previously to his miracles. "That he may be able by sound doctrine to exhort," that is, to retain his own people, and to overthrow the adversaries. "And to convince the gainsayers." For if this is not done, all is lost. He who knows not how to combat the adversaries, and to "bring every thought into captivity to the obedience of Christ," and to beat down reasonings, he who knows not what he ought to teach with regard to right doctrine, far from him be the Teacher's throne. For the other qualities may be found in those under his rule, such as to be "blameless, to have his children in subjection, to be hospitable, just, holy." But that which characterizes the Teacher is this, to be able to instruct in the word, to which no regard is now paid.

Titus 1:9 — ON THE PRIESTHOOD 4.8

"For the bishop," he says, "must hold to the faithful word which is according to the teaching, that he may be able to convict even the gainsayers." How, then, if he is inexperienced at speaking, as they say, will he be able to convict the objectors and to stop their mouths? If it is permissible to welcome such inexperience in the episcopacy, then why should any church leader bother to read books and study the Scriptures? This is all just a pretense and excuse and a pretext for carelessness and indolence.

Titus 1:10-11 — Homily on Titus 2

Ver. 10. "For there are many unruly and vain talkers and deceivers, especially they of the circumcision;" Ver. 11. "Whose mouths must be stopped." Seest thou how he shows that they are such? From their not wishing to be ruled, but to rule. For he has glanced at this. When therefore thou canst not persuade them, do not give them charges, but stop their mouths, for the benefit others. But of what advantage will this be, if they will not obey, or are unruly? Why then should he stop their mouths? In order that others may be benefited by it. "Who subvert whole houses, teaching things which they ought not for filthy lucre's sake." For if he has undertaken the office of a Teacher, and is not able to combat these enemies, and to stop their mouths who are so shameless, he will become in each case the cause of their destination who perish. And if some one has thus advised, "Seek not to be a judge, unless thou canst take away iniquity" (Ecclus. vii. 6); much more may we say here, "Seek not to be a Teacher, if thou art unequal to the dignity of the office; but though dragged to it, decline it." Dost thou see that the love of power, the love of for filthy lucre, is a cause of these evils? "Teaching things which they ought not," he says, "for filthy lucre's sake."

Titus 1:12 — Homily on Titus 3

There are several questions here. First, who it was that said this? Secondly, why Paul quoted it? Thirdly, why he brings forward a testimony that is not correct? Let us then offer a seasonable solution of these, having premised some other things. For when Paul was discoursing to the Athenians, in the course of his harangue he quoted these words, "To the Unknown God": and again, "For we also are His offspring, as certain also of your own poets have said." (Acts xvii. 23, Acts xvii. 28.) It was Epimenides who said this, himself a Cretan, and whence he was moved to say it is necessary to mention. It is this. The Cretans have a tomb of Jupiter, with this inscription. "Here lieth Zan, whom they call Jove." On account of this inscription, then, the poet ridiculing the Cretans as liars, as he proceeds, introduces, to increase the ridicule, this passage.

For even a tomb, O King, of thee

They made, who never diedst, but aye shalt be. If then this testimony is true, observe what a difficulty! For if the poet is true who said that they spoke falsely, in asserting that Jupiter could die, as the Apostle says, it is a fearful thing! Attend, beloved, with much exactness. The poet said that the Cretans were liars for saying that Jupiter was dead. The Apostle confirmed his testimony: so, according to the Apostle, Jupiter is immortal: for he says, "this witness is true"! What shall we say then? Or rather how shall we solve this? The Apostle has not said this, but simply and plainly applied this testimony to their habit of falsehood. Else why has he not added, "For even a tomb, O king, of thee, they made"? So that the Apostle has not said this, but only that one had well said, "The Cretans are always liars." But it is not only from hence that we are confident that Jupiter is not a God. From many other arguments we are able to prove this, and not from the testimony of the Cretans. Besides, he has not said, that in this they were liars. Nay and it is more probable that they were deceived as to this point too. For they believed in other gods, on which account the Apostle calls them liars. And as to the question, why does he cite the testimonies of the Greeks? It is because we put them most to confusion when we bring our testimonies and accusations from their own writers, when we make those their accusers, who are admired among themselves.

Titus 1:13 — Homily on Titus 3

Ver. 13. "Wherefore rebuke them sharply, that they may be sound in the faith." This he says, because their disposition was froward, deceitful, and dissolute. They have these numberless bad qualities; and because they are prone to lying, deceiving, gluttonous, and slothful, severe reproof is necessary. For such characters will not be managed by mildness, "therefore rebuke them." He speaks not here of Gentiles, but of his own people. "Sharply." Give them, he says, a stroke that cuts deep. For one method is not to be employed with all, but they are to be differently dealt with, according to their various characters and dispositions. He does not here have recourse to exhortation. For as he who treats with harshness the meek and ingenuous, may destroy them; so he who flatters one that requires severity, causes him to perish, and does not suffer him to be reclaimed. "That they may be sound in the faith." This then is soundness, to introduce nothing spurious, nor foreign. But if they who are scrupulous about meats are not sound, but are sick and weak; for, "Them that are weak," he says, "receive ye, but not to doubtful disputations" (Rom xiv. 1); what can be said of those who observe the same fasts, (with the Jews,) who keep the sabbaths, who frequent the places that are consecrated by them? I speak of that at Daphne, of that which is called the cave of Matrona, and of that plain in Cilicia, which is called Saturn's. How are these sound? With them a heavier stroke is necessary. Why then does he not do the same with the Romans? Because their dispositions were different, they were of a nobler character.

Titus 1:14 — Homily on Titus 3

Ver. 14. "Not giving heed," he says, "to Jewish fables." The Jewish tenets were fables in two ways, because they were imitations, and because the thing was past its season, for such things become fables at last. For when a thing ought not to be done, and being done, is injurious, it is a fable even as it is useless. As then those ought not to be regarded, so neither ought these. For this is not being sound. For if thou believest the Faith, why dost thou add other things, as if the faith were not sufficient to justify? Why dost thou enslave thyself by subjection to the Law? Hast thou no confidence in what thou believest? This is a mark of an unsound and unbelieving mind. For one who is faithful does not doubt, but such an one evidently doubts.

Titus 1:15 — Homily on Titus 3

Ver. 15. "Unto the pure," he says, "all things are pure." Thou seest that this is said to a particular purpose. "But unto them that are defiled and unbelieving is nothing pure." Things then are not clean or unclean from their own nature, but from the disposition of him who partakes of them. "But even their mind and conscience is defiled." The swine therefore is clean. Why then was it forbidden as unclean? It was not unclean by nature; for, "all things are pure." Nothing is more unclean than a fish, inasmuch as it even feeds upon human flesh. But it was permitted and considered clean. Nothing is more unclean than a bird, for it eats worms; or than a stag, which is said to have its name from eating serpents. Yet all these were eaten. Why then was the swine forbidden, and many other things? Not because they were unclean, but to check excessive luxury. But had this been said, they would not have been persuaded; they were restrained therefore by the fear of uncleanness. For tell me, if we enquire nicely into these things, what is more unclean than wine; or than water, with which they mostly purified themselves? They touched not the dead, and yet they were cleansed by the dead, for the victim was dead, and with that they were cleansed. This therefore was a doctrine for children. In the composition of wine, does not dung form a part? For as the vine draws moisture from the earth, so does it from the dung that is thrown upon it. In short, if we wish to be very nice, everything is unclean, otherwise if we please not to be nice, nothing is unclean. Yet all things are pure. God made nothing unclean, for nothing is unclean, except sin only. For that reaches to the soul, and defiles it. Other uncleanness is human prejudice. "But unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled." For how can there be anything unclean among the pure? But he that has a weak soul makes everything unclean, and if there be set abroad a scrupulous enquiry into what is clean or unclean, he will touch nothing. For even these things are not clean, I speak of fish, and other things, according to their notions; (for "their mind and conscience," he says, "is defiled,") but all are impure. Yet Paul says not so; he turns the whole matter upon themselves. For nothing is unclean, he says, but themselves, their mind and their conscience; and nothing is more unclean than these; but an evil will is unclean.

Titus 1:16 — Homily on Titus 3

Ver. 16. "They profess that they know God; but in works they deny Him, being abominable, and disobedient, and to every good work reprobate." This then is uncleanness. They are themselves unclean. But be not thou silent on that account. Do thy part, although they may not receive thee. Advise and counsel them, though they may not be persuaded. Here he censures them more severely. For they who are mad imagine that nothing stands still, yet this arises not from the objects that are seen, but from the eyes that see. Because they are unsteady and giddy, they think that the earth turns round with them, which yet turns not, but stands firm. The derangement is of their own state, not from any affection of the element. So it is here, when the soul is unclean, it thinks all things unclean. Therefore scrupulous observances are no mark of purity, but it is the part of purity to be bold in all things. For he that is pure by nature ventures upon all things, they that are defiled, upon nothing. This we may say against Marcion. Seest thou that it is a mark of purity to be superior to all defilement, to touch nothing implies impurity. This holds even with respect to God. That He assumed flesh is a proof of purity; if through fear He had not taken it, there would have been defilement. He who eats not things that seem unclean, is himself unclean and weak, he who eats, is neither. Let us not call such pure, they are the unclean. He is pure, who dares to feed upon all things. All this caution we ought to exercise towards the things that defile the soul. For that is uncleanness, that is defilement. None of these things is so. Those who have a vitiated palate think what is set before them is unclean, but this is the effect of their disorder. It becomes us therefore to understand the nature of things pure, and things unclean.

Titus 2:1 — Homily on Titus 3

ii. 1. "But speak thou the things that become sound doctrine." This then is uncleanness. They are themselves unclean. But be not thou silent on that account. Do thy part, although they may not receive thee. Advise and counsel them, though they may not be persuaded. Here he censures them more severely. For they who are mad imagine that nothing stands still, yet this arises not from the objects that are seen, but from the eyes that see. Because they are unsteady and giddy, they think that the earth turns round with them, which yet turns not, but stands firm. The derangement is of their own state, not from any affection of the element. So it is here, when the soul is unclean, it thinks all things unclean. Therefore scrupulous observances are no mark of purity, but it is the part of purity to be bold in all things. For he that is pure by nature ventures upon all things, they that are defiled, upon nothing. This we may say against Marcion. Seest thou that it is a mark of purity to be superior to all defilement, to touch nothing implies impurity. This holds even with respect to God. That He assumed flesh is a proof of purity; if through fear He had not taken it, there would have been defilement. He who eats not things that seem unclean, is himself unclean and weak, he who eats, is neither. Let us not call such pure, they are the unclean. He is pure, who dares to feed upon all things. All this caution we ought to exercise towards the things that defile the soul. For that is uncleanness, that is defilement. None of these things is so. Those who have a vitiated palate think what is set before them is unclean, but this is the effect of their disorder. It becomes us therefore to understand the nature of things pure, and things unclean.

Titus 2:2 — Homily on Titus 4

There are some failings which age has, that youth has not. Some indeed it has in common with youth, but in addition it has a slowness, a timidity, a forgetfulness, an insensibility, and an irritability. For this reason he exhorts old men concerning these matters, "to be vigilant." For there are many things which at this period make men otherwise than vigilant, especially what I mentioned, their general insensibility, and the difficulty of stirring or exciting them. Wherefore he also adds, "grave, temperate." Here he means prudent. For temperance is named from the well-tempered mind. For there are, indeed there are, among the old, some who rave and are beside themselves, some from wine, and some from sorrow. For old age makes them narrowminded. "Sound in faith, in charity [love], in patience." He has well added "in patience," for this quality more especially befits old men.

Titus 2:3 — Homily on Titus 4

Ver. 3. "The aged women likewise, that they be in behavior as becometh holiness." That is, that in their very dress and carriage they exhibit modesty. "Not false accusers, not given to much wine." For this was particularly the vice of women and of old age. For from their natural coldness at that period of life arises the desire of wine, therefore he directs his exhortation to that point, to cut off all occasion of drunkenness, wishing them to be far removed from that vice, and to escape the ridicule that attends it. For the fumes mount more easily from beneath, and the membranes (of the brain) receive the mischief from their being impaired by age, and this especially causes intoxication. Yet wine is necessary at this age, because of its weakness, but much is not required. Nor do young women require much, though for a different reason, because it kindles the flame of lust. "Teachers of good things." And yet thou forbiddest a woman to teach; how dost thou command it here, when elsewhere thou sayest, "I suffer not a woman to teach"? (1 Tim. ii. 12.) But mark what he has added, "Nor to usurp authority over the man." For at the beginning it was permitted to men to teach both men and women. But to women it is allowed to instruct by discourse at home. But they are nowhere permitted to preside, nor to extend their speech to great length, wherefore he adds, "Nor to usurp authority over the man."

Titus 2:4-5 — Homily on Titus 4

Ver. 4. "That they may teach the young women to be sober." Observe how he binds the people together, how he subjects the younger women to the elder. For he is not speaking there of daughters, but merely in respect of age. Let each of the elder women, he means, teach any one that is younger to be sober. "To love their husbands." This is the chief point of all that is good in a household, "A man and his wife that agree together." (Ecclus. xxv. 1.) For where this exists, there will be nothing that is unpleasant. For where the head is in harmony with the body, and there is no disagreement between them, how shall not all the other members be at peace? For when the rulers are at peace, who is there to divide and break up concord? as on the other hand, where these are ill disposed to each other, there will be no good order in the house. This then is a point of the highest importance, and of more consequence than wealth, or rank, or power, or aught else. Nor has he said merely to be at peace, but "to love their husbands." For where love is, no discord will find admittance, far from it, other advantages too spring up. "To love their children." This is well added, since she who loves the root, will much more love the fruit. "To be discreet, chaste, keepers at home, good." All these spring from love. They become "good, and keepers at home," from affection to their husbands. "Obedient to their own husbands, that the word of God be not blasphemed." She who despises her husband, neglects also her house; but from love springs great soberness, and all contention is done away. And if he be a Heathen, he will soon be persuaded; and if he be a Christian, he will become a better man. Seest thou the condescension of Paul? He who in everything would withdraw us from worldly concerns, here bestows his consideration upon domestic affairs. For when these are well conducted, there will be room for spiritual things, but otherwise, they too will be marred. For she who keeps at home will be also sober, she that keeps at home will be also a prudent manager, she will have no inclination for luxury, unseasonable expenses, and other such things. "That the word of God," he says, "be not blasphemed." See how his first concern is for the preaching of the word, not for worldly things; for when he writes to Timothy, he says, "that we may lead a quiet and peaceable life in all godliness and honesty" (1 Tim. ii. 2); and here, "that the word of God," and the doctrine, "be not blasphemed." For if it should happen that a believing woman, married to an unbeliever, should not be virtuous, the blasphemy is usually carried on to God; but if she be of good character, the Gospel obtains glory from her, and from her virtuous actions. Let those women hearken who are united to wicked men or unbelievers; let them hear, and learn to lead them to godliness by their own example. For if thou gain nothing else, and do not attract thy husband to embrace right doctrines, yet thou hast stopped his mouth, and dost not allow him to blaspheme Christianity; and this is no mean thing, but great indeed, that the doctrine should be admired through our conversation.

Titus 2:6 — Homily on Titus 4

Ver. 6. "Young men likewise exhort to be soberminded." See how he everywhere recommends the observance of decorum. For he has committed to women the greater part in the instruction of women, having appointed the elder to teach the younger. But the whole instruction of men he assigns to Titus himself. For nothing is so difficult for that age as to overcome unlawful pleasures. For neither the love of wealth, nor the desire of glory, or any other thing so much solicits the young, as fleshly lust. Therefore passing over other things, he directs his admonition to that vital point. Not however that he would have other things neglected; for what says he?

Titus 2:7-8 — Homily on Titus 4

Ver. 7. "In all things showing thyself a pattern of good works." Let the elder women, he says, teach the younger, but do thou thyself exhort young men to be soberminded. And let the luster of thy life be a common school of instruction, a pattern of virtue to all, publicly exhibited, like some original model, containing in itself all beauties, affording examples whence those who are willing may easily imprint upon themselves any of its excellences. Ver. 7, 8. "In [thy] doctrine showing uncorruptness, gravity, sincerity, Sound speech that cannot be condemned; that he that is of the contrary part may be ashamed, having no evil thing to say of you." By "him that is of the contrary part," he means the devil, and every one who ministers to him. For when the life is illustrious, and the discourse corresponds to it, being meek and gentle, and affording no handle to the adversaries, it is of unspeakable advantage. Of great use then is the ministry of the word, not any common word, but that which is approved, and cannot be condemned, affording no pretext to those who are willing to censure it.

Titus 2:9-10 — Homily on Titus 4

Ver. 9. "Exhort servants to be obedient to their own masters, and to please them well in all things." Dost thou see what he has previously said, "that he that is of the contrary part may be ashamed, having no evil thing to say of you." He therefore is deserving of condemnation, who under pretense of continence separates wives from their husbands, and he who under any other pretext takes away servants from their masters. This is not "speech that cannot be condemned," but it gives great handle to the unbelieving, and opens the mouths of all against us. "Not answering again." Ver. 10. "Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things." Thus he has well said in another place, "Doing service as to the Lord, and not to men." For if thou servest thy master with good will, yet the occasion of this service proceeds from thy fear, and he who with so great fear renders Him service, shall receive the greater reward. For if he restrain not his hand, or his unruly tongue, how shall the Gentile admire the doctrine that is among us? But if they see their slave, who has been taught the philosophy of Christ, displaying more self-command than their own philosophers, and serving with all meekness and good will, he will in every way admire the power of the Gospel. For the Greeks judge not of doctrines by the doctrine itself, but they make the life and conduct the test of the doctrines. Let women therefore and servants be their instructors by their conversation. "Not purloining, but showing all good fidelity, that they may adorn the doctrine of God our Saviour in all things." When therefore it is seen that the power of religion, imposing a restraint upon a class naturally so self-willed, has rendered them singularly well behaved and gentle, their masters, however unreasonable they may be, will form a high opinion of our doctrines. For it is manifest, that having previously infixed in their souls a fear of the Resurrection, of the Judgment, and of all those things which we are taught by our philosophy to expect after death, they have been able to resist wickedness, having in their souls a settled principle to counterbalance the pleasures of sin. So that it is not by chance or without reason, that Paul shows so much consideration for this class of men: since the more wicked they are, the more admirable is the power of that preaching which reforms them. For we then most admire a physician, when he restores to a healthy and sane state one who was despaired of, whom nothing benefited, who was unable to command his unreasonable desires, and wallowed in them. And observe what he most requires of them; the qualities which contribute most to their masters' ease. "Not answering again, not purloining"; that is, to show all good will in matters intrusted to them, to be particularly faithful in their masters' concerns, and obedient to their commands.

Titus 2:11 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 5.12.9

You hear that the prophets foretold and predicted that men will no longer be bound to come from all over the earth to offer sacrifice in one city or in one place but that each one will sit in his own home and pay service and honor to God. What time other than the present could you mention as fulfilling these prophecies? At any rate listen to how the Gospels and the apostle Paul agree with Zephaniah. The prophet said: "The Lord shall appear"; Paul said: "The grace of God has appeared for the salvation of all people." Zephaniah said: "To all nations"; Paul said: "To all people." Zephaniah said: "He will make their gods waste away"; Paul said: "training us to renounce irreligion and worldly passions and to live sober, upright and godly lives in this world."

Titus 2:11-12 — Homily on Titus 5

Having demanded from servants so great virtue, for it is great virtue to adorn the doctrine of our God and Saviour in all things, and charged them to give no occasion of offense to their masters, even in common matters, he adds the just cause, why servants should be such: "For the grace of God, that bringeth salvation, hath appeared." Those who have God for their Teacher, may well be such as I have described, seeing their numberless sins have been forgiven to them. For you know that in addition to other considerations, this in no common degree awes and humbles the soul, that when it had innumerable sins to answer for, it received not punishment, but obtained pardon, and infinite favors. For if one, whose servant had committed many offenses, instead of scourging him with thongs, should grant him a pardon for all those, but should require an account of his future conduct, and bid him beware of falling into the same faults again, and should bestow high favors upon him, who do you think would not be overcome at hearing of such kindness? But do not think that grace stops at the pardon of former sins-it secures us against them in future, for this also is of grace. Since if He were never to punish those who still do amiss, this would not be so much grace, as encouragement to evil and wickedness. "For the grace of God," he says, "hath appeared, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present world; looking for the blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." See, how together with the rewards he places the virtue. And this is of grace, to deliver us from worldly things, and to lead us to Heaven. He speaks here of two appearings; for there are two; the first of grace, the second of retribution and justice. "That denying ungodliness," he says, "and worldly lusts." See here the foundation of all virtue. He has not said "avoiding," but "denying." Denying implies the greatest distance, the greatest hatred and aversion. With as much resolution and zeal as they turned from idols, with so much let them turn from vice itself, and worldly lusts. For these too are idols, that is, worldly lusts, and covetousness, and this he names idolatry. Whatever things are useful for the present life are worldly lusts, whatever things perish with the present life are worldly lusts. Let us then have nothing to do with these. Christ came, "that we should deny ungodliness." Ungodliness relates to doctrines, worldly lusts to a wicked life. "And should live soberly, righteously, and godly in the present world." Dost thou see, what I always affirm, that it is not sobriety only to abstain from fornication, but that we must be free from other passions. So then he who loves wealth is not sober. For as the fornicator loves women, so the other loves money, and even more inordinately, for he is not impelled by so strong a passion. And he is certainly a more powerless charioteer who cannot manage a gentle horse, than he who cannot restrain a wild and unruly one.

Titus 2:13 — Homily on Titus 5

"That we should live godly in this present world." And what is this hope? what the reward of our labors? "Looking for the blessed hope and the appearing." For nothing is more blessed and more desirable than that appearing. Words are not able to represent it, the blessings thereof surpass our understanding. "Looking for the blessed hope and glorious appearing of our great God and Saviour." Where are those who say that the Son is inferior to the Father? "Our great God and Saviour." He who saved us when we were enemies. What will He not do then when He has us approved? "The great God." When he says great with respect to God, he says it not comparatively but absolutely, after Whom no one is great, since it is relative. For if it is relative, He is great by comparison, not great by nature. But now He is incomparably great.

Titus 2:13 — ON THE INCOMPREHENSIBLE NATURE OF GOD 5.2

And Paul said: "from whom is the Christ according to the flesh, who is over all things, God blessed forever, Amen." And again: "No fornicator or covetous one has an inheritance in the kingdom of Christ and God." And still again: "through the appearance of our great God and Savior Jesus Christ." And John calls him by the same name of God when he says: "In the beginning was the Word, and the Word was with God; and the Word was God."

Titus 2:14 — Homily on Titus 5

Ver. 14. "Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people." "Peculiar": that is, selected from the rest, and having nothing in common with them. "Zealous of good works." Dost thou see that our part is necessary, not merely works, but "zealous"; we should with all alacrity, with a becoming earnestness, go forward in virtue. For when we were weighed down with evils, and incurably diseased, it was of His lovingkindness that we were delivered. But what follows after this is our part as well as His.

Titus 2:14 — COMMENTARY ON GALATIANS, GALATIANS 2:20

"That he might purify unto himself a people of his own." Considering the desperate condition of human nature and the ineffably tender solicitude of Christ, in what he delivered us from and what he freely gave us, and kindled by the yearning of affection towards him, this is a remarkably tender expression. Thus the prophets often appropriate to themselves him who is God of all, as in the words, "O God, you are my God, early will I seek you." Moreover, this language teaches that each individual justly owes a great debt of gratitude to Christ, as if he had come for that person's sake alone. For he would not have grudged this his condescension even if it were only for one person. The measure of his love to each is as great as to the whole world.

Titus 2:15 — Homily on Titus 5

Ver. 15. "These things speak and exhort, and rebuke with all authority." "These things speak and exhort." Do you see how he charges Timothy? "Reprove, rebuke, exhort." But here, "Rebuke with all authority." For the manners of this people were more stubborn, wherefore he orders them to be rebuked more roughly, and with all authority. For there are some sins, which ought to be prevented by command. We may with persuasion advise men to despise riches, to be meek, and the like. But the adulterer, the fornicator, the defrauder, ought to be brought to a better course by command. And those who are addicted to augury and divination, and the like, should be corrected "with all authority." Observe how he would have him insist on these things with independence, and with entire freedom. "Let no man despise thee."

Titus 3:1-2 — Homily on Titus 5

Chap. iii. 1. "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers." What then? even when men do evil, may we nor revile them? nay, but "to be ready to every good work, to speak evil of no man." Hear the exhortation, "To speak evil of no man." Our lips should be pure from reviling. For if our reproaches are true, it is not for us to utter them, but for the Judge to enquire into the matter. "For why," he says, "dost thou judge thy brother?" (Rom. xiv. 10.) But if they are not true, how great the fire. Hear what the thief says to his fellow-thief. "For we are also in the same condemnation." (Luke xxiii. 40.) We are running the same hazard. If thou revilest others, thou wilt soon fall into the same sins. Therefore the blessed Paul admonishes us: "Let him that standeth, take heed lest he fall." (1 Cor. x. 12.) "To be no brawlers, but gentle, showing all meekness unto all men." Unto Greeks and Jews, to the wicked and the evil. For when he says, "Let him that standeth take heed lest he fall," he wakens their fears from the future; but here, on the contrary, he exhorts them from the consideration of the past...

Titus 3:3 — Homily on Titus 5

Ver. 3. "For we ourselves also were sometimes foolish." Thus also he does in his Epistle to the Galatians, where he says, "Even so we, when we were children, were in bondage under the elements of the world." (Gal. iv. 4.) Therefore he says, Revile no one, for such also thou wast thyself. "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." Therefore we ought to be thus to all, to be gently disposed. For he who was formerly in such a state, and has been delivered from it, ought not to reproach others, but to pray, to be thankful to Him who has granted both to him and them deliverance from such evils. Let no one boast; for all have sinned. If then, doing well thyself, thou art inclined to revile others, consider thy own former life, and the uncertainty of the future, and restrain thy anger. For if thou hast lived virtuously from thy earliest youth, yet nevertheless thou mayest have many sins; and if thou hast not, as thou thinkest, consider that this is not the effect of thy virtue, but of the grace of God. For if He had not called thy forefathers, thou wouldest have been disobedient. See here how he mentions every sort of wickedness. How many things has not God dispensed by the Prophets and all other means? have we heard?

Titus 3:3 — Homily 60 on John

Nor is he the only house-breaker who breaks through a wall and steals anything within, but that man also who corrupts justice, and takes anything from his neighbor. Let us not then pass by our own faults, and become judges of other men's; nor let us, when it is time for lovingkindness, be searching out their wickedness; but considering what our own state was once, let us now be gentle and kind. What then was our state? Hear Paul say; "For we ourselves also were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, hateful, and hating one another" (Tit. iii. 3); and again, "We were by nature children of wrath." (Eph. ii. 3.) But God seeing us as it were confined in a prison-house, and bound with grievous chains, far more grievous than those of iron, was not ashamed of us, but came and entered the prison, and, though we deserved ten thousand punishments, both brought us out from hence, and brought us to a kingdom, and made us more glorious than the heaven, that we also might do the same according to our power.

Titus 3:4-5 — Homily on Titus 5

Ver. 4. "But after that the kindness and love of God our Saviour toward man appeared." How? "Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost." Strange! How were we drowned in wickedness, so that we could not be purified, but needed a new birth? For this is implied by "Regeneration." For as when a house is in a ruinous state no one places props under it, nor makes any addition to the old building, but pulls it down to its foundations, and rebuilds it anew; so in our case, God has not repaired us, but has made us anew. For this is "the renewing of the Holy Ghost." He has made us new men. How? "By His Spirit"; and to show this further, he adds, For nothing was worse than the brutality of mankind before the coming of Christ. They were all affected towards each other as if enemies and at war. Fathers slew their own sons, and mothers were mad against their children. There was no order settled, no natural, no written law; everything was subverted. There were adulteries continually, and murders, and things if possible worse than murders, and thefts; indeed we are told by one of the heathen, that this practice was esteemed a point of virtue. And naturally, since they worshiped a god of such character.

Titus 3:5 — BAPTISMAL INSTRUCTIONS 3.17

"There came out from his side water and blood." Beloved, do not pass this mystery by without a thought. For I have still another mystical explanation to give. I said that there was a symbol of baptism and the mysteries in that blood and water. It is from both of these that the church is sprung "through the bath of regeneration and renewal by the Holy Spirit," through baptism and the mysteries. But the symbols of baptism and the mysteries, water and blood, come from the side of Christ. It is from his side, therefore, that Christ formed his church, just as he formed Eve from the side of Adam.

Titus 3:6 — Homily on Titus 5

Ver. 6. "Which He shed on us abundantly through Jesus Christ our Saviour." Thus we need the Spirit abundantly.

Titus 3:7 — Homily on Titus 5

"That being justified by His grace"-again by grace and not by debt-"we may be made heirs according to the hope of eternal life." At the same time there is an incitement to humility, and a hope for the future. For if when we were so abandoned, as to require to be born again, to be saved by grace, to have no good in us, if then He saved us, much more will He save us in the world to come.

Titus 3:8 — Homily on Titus 6

Having spoken of the love of God to man, of His ineffable regard for us, of what we were and what He has done for us, he has added, "These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works"; that is, Discourse of these things, and from a consideration of them exhort to almsgiving. For what has been said will not only apply to humility, to the not being puffed up, and not reviling others, but to every other virtue. So also in arguing with the Corinthians, he says, "Ye know that our Lord being rich became poor, that we through His poverty might be rich." (2 Cor. viii. 9.) Having considered the care and exceeding love of God for man, he thence exhorts them to almsgiving, and that not in a common and slight manner, but "that they may be careful," he says, "to maintain good works," that is, both to succor the injured, not only by money, but by patronage and protection, and to defend the widows and orphans, and to afford a refuge to all that are afflicted. For this is to maintain good works. For these things, he says, are good and profitable unto men.

Titus 3:9 — Homily on Titus 6

"But avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain." What do these "genealogies" mean? For in his Epistle to Timothy he mentions "fables and endless genealogies." (1 Tim. i. 4.) Perhaps both here and there glancing at the Jews, who, priding themselves on having Abraham for their forefather, neglected their own part. On this account he calls them both "foolish and unprofitable"; for it is the part of folly to confide in things unprofitable. "Contentions," he means, with heretics, in which he would not have us labor to no purpose, where nothing is to be gained, for they end in nothing. For when a man is perverted and predetermined not to change his mind, whatever may happen, why shouldest thou labor in vain, sowing upon a rock, when thou shouldest spend thy honorable toil upon thy own people, in discoursing with them upon almsgiving and every other virtue?

Titus 3:10-11 — Homily on Titus 6

How then does he elsewhere say, "If God peradventure will give them repentance" (2 Tim. ii. 25); but here, "A man that is an heretic after the first and second admonition reject, knowing that he that is such is subverted and sinneth, being condemned of himself"? In the former passage he speaks of the correction of those of whom he had hope, and who had simply made opposition. But when he is known and manifest to all, why dost thou contend in vain? why dost thou beat the air? What means, "being condemned of himself"? Because he cannot say that no one has told him, no one admonished him; since therefore after admonition he continues the same, he is self-condemned. What then? dost thou command him to stop the mouths of gainsayers, if he must pass them by when they are doing everything to their own destruction? He means that he should not do it principally for their advantage, for being once perverted in their minds, they would not profit by it. But if they injured others, it behooved him to withstand and contend with them; and manfully await them, but if thou art reduced to necessity, seeing them destroying others, be not silent, but stop their mouths, from regard to those whom they would destroy. It is not indeed possible for a zealous man of upright life to abstain from contention, but so do as I have said. For the evil arises from idleness and a vain philosophy, that one should be occupied about words only. For it is a great injury to be uttering a superfluity of words, when one ought to be teaching, or praying, or giving thanks. For it is not right to be sparing of our money but not sparing of our words; we ought rather to spare words than our money, and not to give ourselves up to all sorts of persons. What means, "that they be careful to maintain good works"? That they wait not for those who are in want to come to them, but that they seek out those who need their assistance. Thus the considerate man shows his concern, and with great zeal will he perform this duty. For in doing good actions, it is not those who receive the kindness that are benefited, so much as those who do it that make gain and profit, for it gives them confidence towards God. But in the other case, there is no end of contention: therefore he calls the heretic incorrigible. For as to neglect those for whom there is a hope of conversion is the part of slothfulness, so to bestow pains upon those who are diseased past remedy is the extreme of folly and madness; for we render them more bold.

Titus 3:12 — Homily on Titus 6

Ver. 12. "When I shall send Artemas unto thee, or Tychicus; be diligent to come unto me to Nicopolis." What sayest thou? After having appointed him to preside over Crete, dost thou again summon him to thyself? It was not to withdraw him from that occupation, but to discipline him the more for it. For that he does not call him to attend upon him, as if he took him everywhere with him as his follower, appears from what he adds: "For I have determined there to winter." Now Nicopolis is a city of Thrace.

Titus 3:13 — Homily on Titus 6

Ver. 14. "Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them." These were not of the number to whom Churches had been intrusted, but of the number of his companions. But Apollos was the more vehement, being "an eloquent man, and mighty in the Scriptures." (Acts xviii. 24.) But if Zenas was a lawyer, you say, he ought not to have been supported by others. But by a lawyer here is meant one versed in the laws of the Jews. And he seems to say, supply their wants abundantly, that nothing may be lacking to them.

Titus 3:14 — Homily on Titus 6

Ver. 14, 15. "And let ours also learn to maintain good works for necessary uses, that they be not unfruitful. All that are with me salute thee. Greet them that love us in the faith." That is, either those that love Paul himself, or those men that are faithful. "Grace be with you all. Amen." "And let ours," he says, "learn to maintain good works for necessary uses, that they be not unfruitful." You observe that he is more anxious for them than for those who are to receive their kindnesses. For they might probably have been brought on their way by many others, but I am concerned, he says, for our own friends. For what advantage would it be to them, if others should dig up treasures, and maintain their teachers? This would be no benefit to them, for they remained unfruitful. Could not Christ then, Who with five loaves fed five thousand men, and with seven loaves fed four thousand, could not He have supported Himself and His disciples? For what reason then was He maintained by women? For women, it is said, followed Him, and ministered unto Him. (Mark xv. 41.) It was to teach us from the first that He is concerned for those who do good. Could not Paul, who supported others by his own hands, have maintained himself without assistance from others? But you see him receiving and requesting aid. And hear the reason for it. "Not because I desire a gift," he says, "but I desire fruit that may abound to your account." (Phil. iv. 17.)

WIS 1:4 — Homily on Ephesians 15

Do ye not see that malice is blind? Have ye never heard, that he that diggeth a pit for his neighbors, diggeth it for himself? How, it may be said, ought we not to fear a soul full of tumult? If indeed we are to fear the bitter in the same way as we fear evil spirits, and fools and madmen, (for they indeed do everything at random,) I grant it myself; but if we are to fear them as men skillful in the conduct of affairs, that never. For nothing is so necessary for the proper conduct of affairs as prudence; and there is no greater hindrance to prudence than wickedness, and malice, and hollowness. Look at bilious persons, how unsightly they are, with all their bloom withered away. How weak they are, and puny, and unfit for anything. So also are souls of this nature. What else is wickedness, but a jaundice of the soul? Wickedness then has no strength in it, indeed it has not. Jacob was a guileless man, yet he overcame the treacherous Esau. "For into a malicious soul wisdom shall not enter." "Let all bitterness be put away from you." Let not even a remnant remain, for it will be sure, if stirred, as if from a smouldering brand, to turn all within to an entire blaze.

WIS 3:1 — BAPTISMAL INSTRUCTIONS 7:1

The good God, showing his great and varied providence, not only ordained all of creation, unfolded the heavens, spread the seas, enkindled the sun, caused the moon to shine, gave the earth to be inhabited and offered all the resources of the earth for food and for the sustenance of our bodies, but he also gave us the relics of the holy martyrs. After taking their souls ("The souls of the righteous," it says, "are in the hand of God"), he left us their bodies in the meantime as an exhortation and a comfort, so that, drawing near to the graves of these saints, we might be moved to zeal and to imitation and that seeing them we might keep the memory of their good works and of the rewards associated with them.

WIS 16:14 — No One Can Harm the Man Who Does Not Harm Himself 4

Man, through malice and wickedness, that is, by his own will and the effect of wrongful action, kills the soul. Therefore someone has said: no one can be harmed except by himself, because he is either the originator of his own crime or consents to the crimes of others. For if a man guards his mind and does not consent to evil persuasion, he is free from all guilt.

WIS 16:29 — HOMILIES ON THE GOSPEL OF MATTHEW 25:4-5

No one hath so labored that we should be approved, and great, and in all things right-minded, as the God who made us. Wherefore both against our will He befriends us often, and without our knowledge oftener than not. And if thou marvel at what I have said, I point to this as having occurred not to any ordinary person, but to the blessed Paul. For even that blessed man, when in much danger and affliction, often besought God that the temptations might depart from him: nevertheless God regarded not his request, but his profit, and to signify this He said, "My grace is sufficient for thee, for my strength is made perfect in weakness." So that before He hath told him the reason, He benefits him against his will, and without his knowing it. Now what great thing doth He ask, in requiring us to be thankful in return for such tender care? Let us then obey, and everywhere keep up this. Since neither were the Jews by anything ruined so much, as by being unthankful; those many stripes, one after another, were brought upon them by nothing else than this; or rather even before those stripes this had ruined and corrupted their soul. "For the hope of the unthankful," saith one, "is like the winter's hoar frost;" it benumbs and deadens the soul, as that doth our bodies. And this springs from pride, and from thinking one's self worthy of something. But the contrite will acknowledge grounds of thanksgiving to God, not for good things only, but also for what seem to be adverse; and how much soever he may suffer, will count none of his sufferings undeserved. Let us then also, the more we advance in virtue, so much the more make ourselves contrite; for indeed this, more than anything else is virtue.

Zechariah 1:3 — HOMILIES ON REPENTANCE AND ALMSGIVING 7:5

Indeed, God is good to everyone, but he shows his patient endurance especially to those who sin. And if you want to hear a paradoxical statement—paradoxical because it is not customary, but true for the great piety it reveals—listen. God always seems to be severe to the righteous but good to sinners and quick to clemency. He restores the one who sinned and fell and tells him, "Shall not he who falls arise; or he that turns away, shall he not turn back again?" And "Why did that stupid daughter of Judah turn away with a shameless revolting?" And again, "Return to me, and I will return to you." Elsewhere he assures with an oath the salvation from repentance by much clemency. " 'As I live,' says the Lord, 'I do not desire the death of a sinner, but that he should turn from his way and live.' " To the righteous he says, "If a man achieves every righteousness and truth and later turns from his way and sins, I will not remember his righteousness, but he will die in his sin." O such strictness toward the righteous! O such abundant forgiveness toward the sinner! He finds so many different means, without himself changing, to keep the righteous in check and forgive the sinner, by usefully dividing his rich goodness.

Zechariah 1:11 — COMMENTARY ON JOB 1

"And the devil came with them." What are you saying? "With the angels?" He who rebelled, who dishonored himself? Do not worry, my dear; this is an image, a figure. It is like another passage in the [First] Book of Kings, where it is said, "And there came forth an evil spirit, and the Lord said, 'Who will deceive Ahab?' " And the spirit responded: "I will deceive him," and he indicates it in such a way. The Scripture often takes on an anthropomorphic character.… The angels came, according to the text, and the devil came with them having compassed the earth and walked around in the subcelestial regions. What do we understand by that? That the earth is filled with demons and angels, and that both are under the power of God; and that the angels present themselves before God, from whom they receive orders; and that the devil can do nothing to please himself, if he has not received permission for it from above. For if he has totally rejected the bridle and is no longer in service to God, he is not in the least held back by fear as by a bit which restrains him from using his own power. But note this: whereas the angels present themselves as servants who render an account to him of their doings, as one can see in Zechariah, the devil has nothing to say to him. Consequently the expression "he came with them" means nothing else but that he too is dependent on God.… What does the expression therefore signify? It signifies that he is with them in the world. In the same way as deceitful people and good people are mixed, so are the angels and the demons.

Zechariah 5:2 — Homily on Acts 12

It comes in opportunely today even from the Old Testament to show you the heinousness of perjury. "There was," it says, "a flying sickle, ten cubits in breadth." The "flying" betokens the swift advent of the vengeance which pursues oaths; that it is many cubits in length and breadth, signifies the force and magnitude of the woes; that it comes flying "from heaven," is to show that the vengeance comes from the judgment-seat on high: that it is in the form of a "sickle," denotes the inevitableness of the doom: for just as the sickle, where it comes and has hooked the neck, is not drawn back with nothing but itself, but with the head reaped off, even so the vengeance which comes upon the swearers is severe, and will not desist until it have completed its work. But if we swear and escape, let us not be confident; this is but to our woe. For what think ye? How many, since Ananias and Sapphira, have dared the same with them? How is it then, say you, that they have not met with the same fate? Not because it was allowed in them, but because they are reserved for a greater punishment. For those who often sin and are not punished, have greater reason to fear and dread than if they were punished. For the vengeance is increased for them by their present impunity and the long-suffering of God.

Zechariah 5:5 — HOMILIES ON THE GOSPEL OF MATTHEW 3:7.4

For "now," saith he, "the axe is laid unto the root of the trees." There is nothing more terrible than this turn of his discourse. For it is no longer "a flying sickle," nor "the taking down of a hedge," nor "the treading under foot of the vineyard;" but an axe exceeding sharp, and what is worse, it is even at the doors. For inasmuch as they continually disbelieved the prophets, and used to say, "Where is the day of the Lord?" and "let the counsel of the Holy One of Israel come, that we may know it," by reason that it was many years before what they said came to pass; to lead them off from this encouragement also, he sets the terrors close to them. And this he declared by saying "now," and by his putting it to "the root." "For the space between is nothing now," saith he, "but it is laid to the very root." And he said not, "to the branches," nor "to the fruits," but "to the root." Signifying, that if they were negligent, they would have incurable horrors to endure, and not have so much as a hope of remedy. It being no servant who is now come, as those before Him were, but the very Lord of all, bringing on them His fierce and most effectual vengeance. Yet, although he hath terrified them again, he suffers them not to fall into despair; but as before he said not "He hath raised up," but "He is able to raise up children to Abraham" (at once both alarming and comforting them); even so here also he did not say that "it hath touched the root," but "it is laid to the root, and is now hard by it, and shows signs of no delay." However, even though He hath brought it so near, He makes its cutting depend upon you. For if ye change and become better men, this axe will depart without doing anything; but if ye continue in the same ways, He will tear up the tree by the roots.

Zechariah 7:5 — DEMONSTRATION AGAINST THE PAGANS 17:1.3

Even when they were exiles in Babylon and their captors were trying to force them to sing a sacred hymn, they neither yielded nor obeyed, even though they were captives and slaves to the masters who had conquered them.…And they could not observe the fast. The prophet made this clear when he said, " 'Did you keep a fast for me for seventy years?' said the Lord." Nor could they offer sacrifice or pour libations. Listen to the three boys when they said, "We have no prince, prophet or leader, no place to offer firstfruits in your sight and find mercy." The prophet did not say, "We have no priest," because there were priests among the captives. But to make you understand that the whole matter was a question of the place and that the whole code of laws was bound up with that place, he said, "We have no place."

Zechariah 7:5 — HOMILIES ON GENESIS 4:17

After all, if the loving Lord said to the hardhearted Jews through the prophet, "Behold those seventy years: surely it was not for me that you kept that fast? And if you eat and drink, is it not for yourselves that you eat and drink? This is what the Lord, mighty ruler, says: 'Deliver just judgments, show mercy and pity each of you to your neighbor, do not oppress widow or orphan, sojourner or poor person, and let none of you plot evil against your brother in your heart.' " In other words, if those people sitting in darkness and caught up in the shadow of error gained no benefit merely from fasting without performing those other good works or expelling from their heart evil intended against their neighbor, what sort of an excuse can we offer of whom more is required—not simply commanded to abstain from that, but even obliged to love our enemies and be kind to them? And why do I say "be kind"? Also to pray for them and beseech the Lord and implore his providence in their behalf. After all, this most of all will be a recommendation for us on that fearful day, and our best insurance against our sins, if we are disposed in this way toward our enemies. I mean, even if the commandment is exceedingly rigorous, provided you keep in mind the prize laid up for those who do right, it will seem nothing at all, even though it is in fact very rigorous. Why is that? Scripture says, "If you do this, you will be like my Father in heaven." To make the point clearer to us it added, "Because he makes his sun rise on the evil and the good"; that is, it is saying, you are imitating God as far as human beings can. I mean, just as he makes the sun rise not only on the just but also on those who do evil, and provides rain and seasonal storms not only to the good but also to the evil, so you too, if you love not only those who love you but also those badly disposed to you, are imitating your Lord as far as you can.

Zechariah 7:9 — DISCOURSES AGAINST JUDAIZING CHRISTIANS 1:6

[You] should have fasted then, when drunkenness was doing those terrible things to you, when your gluttony was giving birth to your ungodliness—not now. Now your fasting is untimely and an abomination. Who said so? Isaiah himself when he called out in a loud voice: " 'I did not choose this fast,' says the Lord." Why? "You quarrel and squabble when you fast and strike those subject to you with your fists." But if your fasting was an abomination when you were striking your fellow slaves, does it become acceptable now that you have slain your master? How could that be right?

Zechariah 8:16 — HOMILIES CONCERNING THE STATUES 20:6

For indeed there is nothing equal to this virtue. Wouldest thou learn the power of this virtue? "Though Moses and Samuel stood before Me," saith God, "my soul would not regard them." Nevertheless, those whom Moses and Samuel were not able to snatch away from God's wrath, this precept when observed was able to snatch away. Hence it is, that He continually exhorts those to whom He had spoken these things, saying, "Let none of you revengefully imagine evil against his brother in your heart," and "let none of you think of his neighbour's malice." It is not said merely, forego wrath; but retain it not in thy mind; think not of it; part with all thy resentment; do away the sore. For thou supposest that thou art paying him back the injury; but thou art first tormenting thyself, and setting up thy rage as an executioner within thee in every part, and tearing up thine own bowels. For what can be more wretched than a man perpetually angry? And just as maniacs, who never enjoy tranquility, so also he who is resentful, and retains an enemy, will never have the enjoyment of any peace; incessantly raging, as he does, and daily increasing the tempest of his thoughts, calling to mind his words and acts, and detesting the very name of him who has aggrieved him. Do you but mention his enemy, he becomes furious at once, and sustains much inward anguish; and should he chance to get only a bare sight of him, he fears and trembles, as if encountering the worst evils. Yea, if he perceives any of his relations, if but his garment, or his dwelling, or street, he is tormented by the sight of them.

Zechariah 9:4 — DISCOURSE AGAINST JUDAIZING CHRISTIANS 1:3

Many, I know, respect the Jews and think that their present way of life is a venerable one. This is why I hasten to uproot and tear out this deadly opinion. I said that the synagogue is no better than a theater, and I bring forward a prophet as my witness. Surely the Jews are not more deserving of belief than their prophets. "You had a harlot's brow; you became shameless before all." Where a harlot has set herself up, that place is a brothel and a theater; it also is a den of robbers and a lodging for wild beasts. Jeremiah said, "Your house has become for me the den of a hyena." He does not simply say "of a wild beast" but "of a filthy wild beast," and again, "I have abandoned my house, I have cast off my inheritance." But when God forsakes a place, that place becomes the dwelling of demons.

Zechariah 9:9 — HOMILIES ON JOHN 66:1

But how, after not walking openly in Jewry, and retiring into the wilderness, doth He again enter openly? Having quenched their anger by retiring, He cometh to them when they were stilled. Moreover, the multitude which went before and which followed after was sufficient to cast them into an agony; for no sign so much attracted the people as that of Lazarus. And another Evangelist saith, that they strewed their garments under His feet, and that "the whole city was moved"; with so great honor did He enter. And this He did, figuring one prophecy and fulfilling another; and the same act was the beginning of the one and the end of the other. For the, "Rejoice, for thy King cometh unto thee meek," belonged to Him as fulfilling a prophecy, but the sitting upon an ass was the act of one prefiguring a future event, that He was about to have the impure race of the Gentiles subject to Him. ... But what meaneth, "Rejoice greatly, daughter of Zion"? Because all their kings had for the most part been an unjust and covetous kind of men, and had given them over to their enemies, and had perverted the people, and made them subject to their foes; "Be of good courage," It saith, "this is not such an one, but meek and gentle"; as is shown by the ass, for He entered not with an army in His train, but having an ass alone.

Zechariah 13:7 — AGAINST THE ANOMOEANS, HOMILY 7:38

Christ spoke of the betrayer; he foretold that all would run away; he predicted his own death. "I shall smite the shepherd, and the sheep will be scattered." He foretold who was going to deny him, when he would do so, and how many times it would happen. He predicted everything accurately. After he had foretold all these things as a sufficient proof that he possessed knowledge of what was going to happen, he went to a certain place to pray. The heretics say that the prayer is the prayer of the divinity; we say it is the prayer of the plan of redemption.

Zephaniah 2:11 — DEMONSTRATIONS AGAINST THE PAGANS 17:5

Despite all this, they still could not raise up a temple and restore the place in which they would be allowed to observe all these rituals according to the law. For the power of Christ, the power which founded the church, has also destroyed that place. The prophet foretold that Christ would come and that he would do these things, even though he would not come until after the captivity.

Zephaniah 3:9-10 — DEMONSTRATION AGAINST THE PAGANS 17:7

Another prophet again made clear the way God would be worshiped. "They shall each adore him in his own place and serve him under one yoke." And again another prophet said, "The virgin of Israel had fallen. Never more shall she rise." And Daniel explained clearly that everything would be destroyed—the sacrifice, the libation, the anointing, the judgment.

Zephaniah 3:9-10 — DEMONSTRATION AGAINST THE PAGANS 6:9

Since this text did not literally refer to wild beasts, let the Jews say when this actually happened. For a wolf has never pastured a lamb. If it were to happen that they would pasture together, how would this benefit the human race? The text referred not to wild beasts but to wild people. It referred to Scythians, to Thracians, to Mauretanians, to Indians, to Sarmatians, to Persians. Another prophet made it clear that all these nations would be brought under one yoke when he said, "And they shall serve him under one yoke, and each one shall adore him from his own place." No longer, he said, will people worship him in Jerusalem but everywhere throughout the world. No longer are people bidden to go up to Jerusalem, but each one shall remain in his own home and offer this worship.